Richard Watson: Methodism's First Systematic Theologian
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The ArminianA PUBLICATION OF THE FUNDAMENTAL WESLEYAN SOCIETY VOLUME 34 SPRING 2016 ISSUE 1 RICHARD WATSON: METHODISM’S FIRST SYSTEMATIC THEOLOGIAN Barry W. Hamilton fter the death of John Wesley in 1791, a he made innumerable contributions to the new generation of leaders rose to prom- young denomination and helped lead her inenceA in the Wesleyan Methodist Church in through a tumultuous period known as Mid- England, figures that included Adam Clarke, dle Methodism. Thomas Coke, Samuel Bradburn and Jabez Born in humble circumstances in Bar- Bunting. During this time, Anglican antago- ton-upon-Humber in 1783, Watson did not nists attacked Methodism from pulpits and in immediately show promise as a church leader. pamphlets. Amidst a throng of Wesleyan he- Yet in time he became converted and sensed a roes came Richard Watson, a gifted preacher call to preach. But his opportunities were limit- and author who defended Methodism against ed, for his parents had apprenticed him as a fur- her enemies. Over the course of his lifetime, niture-maker. After he began to travel at around fifteen years of age, Watson served three or four THE ARMINIAN MAGAZINE circuits until he transferred to the Methodist Volume 34 Spring 2016 Issue 1 New Connection. His habit of debating theol- ogy in front of rustic congregations backfired ISSN 1085-2808 when village gossip branded him a heretic, and Richard Watson: Methodism’s First Systematic Theologian . 1 the young preacher found himself locked out of his charge. The bitter taste of failure lingered Franciscus Gomarus: Arminius’ Adamant Adversary . 3 throughout his adult life and may have motivat- ed him to achievement as salve for his wounds. In Defense of Ten Commandments: The Perpetual In his early adulthood, Watson developed Mandate of Sabbath Observance . 5 an extraordinary talent for persuasive speaking. At first sight some churches judged him a mere Reviews: boy, yet his pulpit skill carried the impression Nazarenes Exploring Evolution (Part 2) . 6 of divine unction. A precocious young man, Watson also displayed remarkable writing tal- 2000 Years of Spiritual Warfare: Recorded Accounts ents, particularly when debating theology and of Demonic Activity from the 1st to the 21st Centuries . 9 mustering British patriotism. Finding himself constricted in the New Connexion, Watson Arminian and Baptist . 9 thought of returning to the Wesleyan Method- visit our web site at <fwponline.cc> ist Church; however, he knew some of his for- mer colleagues had branded him disloyal. His opportunity appeared on a road near Manches- an Methodism; he wrote several able defenses ter in 1811. He made a chance acquaintance of Methodism, including a response to Robert with another young preacher returning home Southey’s unflattering biography of John Wes- from his appointed station. This meeting be- ley; worked tirelessly for the emancipation and came a turning point in the careers of both men. education of West Indian slaves; defended the This friendship became the catalyst that doctrine of Jesus Christ as the Eternal Son of thrust Richard Watson into the top ranks of God against Adam Clarke’s opinion that Jesus leadership. For his new friend was Jabez Bun- Christ became Son of God at his baptism (this ting, the youngest person ever elected to the might have encouraged young, unsophisticated Legal Hundred and eventually the most in- preachers to regard Jesus the Son as less than fluential leader in the Wesleyan Methodist the Father); and contributed monumentally Church. Bunting and Watson developed a sym- to Methodist theological education, especially biotic relationship: Watson needed a sponsor with the publication of his Theological Institutes. and protector to vindicate him from his youth- Published in three parts between 1821 and ful error and provide outlets for his extensive 1829, the Institutes became a high-water mark talents. Bunting was a strong-armed adminis- for Methodist literature and a magisterial ex- trator who could effectively run an organization. position of the doctrines of the English Refor- But he needed a theologian as partner, a pulpit mation. Through their pages Watson set forth giant who could move congregations, a vision- his version of what defined Methodism: the ary promoter of mis- restoration of the New Testament gospel that Even the leaders of Wesleyan sions, and an able the Reformers had intended but not completed. denominations rarely recognize defender of Method- The Institutes sought to expound the doctrines ist doctrine and prac- of the Bible, the restored gospel brought to light the Theological Institutes as tice. A keen observer, in the Reformation. They were permeated by a Methodism’s first systematic he knew he had met deep loyalty to the British Crown and Consti- the right person on tution, and a conservative view of English soci- theology textbook. that road home. As ety that included a ruling class of “betters.” This one contemporary helped deflect any suspicion that the Method- observed, Bunting never failed to provide op- ists were closet revolutionaries who wanted to portunities and Watson was never slow to take bring the French Revolution to England. The them. Institutes became a staple of Methodist minis- These two young men rose to the highest ters’ libraries, including those who joined the ranks of leadership in the Wesleyan Methodist Holiness Movement of the nineteenth century. Church, and their enemies assailed them even Today among people of the Wesleyan-Ho- beyond their deaths. Yet Bunting and Watson liness tradition, the name of Richard Watson is made immense contributions to Methodism’s scarcely remembered. Even the leaders of Wes- legacy. Both served terms in the Conference leyan denominations rarely recognize the Theo- President’s chair; Watson wrote the constitution logical Institutes as Methodism’s first systemat- of the Wesleyan Missionary Society and served ic theology textbook. Yet these obscure works as its general secretary in its earliest years; he was educated several generations of ministers who particularly noteworthy at casting a vision for transmitted its message of “holiness of heart Methodist missions and raising funds for their and life.” To Richard Watson and other spiritual extension; he kept up an extensive correspon- giants like him, heirs of the Wesleyan heritage dence with missionaries and advocated for their owe an enormous debt of gratitude. preparatory education; Watson distinguished Editor’s note: See my review of Dr. Hamil- himself as a master preacher and at his death in ton’s major new work on Richard Watson in The 1833 was named the “Chrysostom” of Wesley- Arminian Magazine 2015. THE ARMINIAN - Page 2 Franciscus Gomarus: Arminius’ Adamant Adversary John S. Knox any historical, political, and theological show the defining factors between Arminius factors surrounded Jacobus Arminius and and the Supralapsarians. One such person was Mhis Declaration of Sentiments. Arminius lived Dutch Reformed pastor and Calvinist professor during a period of social complexity that clearly at Leiden, Franciscus Gomarus. influenced both the motivation and transmis- sion of his theological presentations. Yet, just as Franciscus Gomarus: a drama or play is more than the props or the Life and Mission stage setup, so, too, is the situation concerning Arminius greater than mere historical or cultural Born in Bruges, Flanders, one year before matters alone. Jean Calvin’s death (1563), Franciscus Gomarus Thus, a proper investigation of Arminius and his siblings grew up with parents that fol- and his theological assertions should include lowed Reformed thought. A precocious lad, a review of the persons involved in Arminius’ Franciscus pursued a classical education where- life and times (both in he began his studies of theology, philosophy, Gomarus wanted Arminius positively and nega- rhetoric, and the law. tively) in order to aid Like many other Protestants of the time, and his theology to be rejected in a deeper analysis in 1577, the Gomarus family was forced to flee once and for all, but his attack of Arminius and his eastward to Germany because of extremist Cath- work — people that olic and Lutheran oppression. In Strasbourg, had backfired. Arminius alluded to Germany, Franciscus began his classical studies or specifically named under staunch Calvinists like Johann Sturm, in the Declaration who either supported his po- German educator and advisor (1507-1589). sition or whom he claimed had an incorrect un- When more religious persecution and op- derstanding of doctrine and Calvinism. pressive measures were instituted, Franciscus It would be impossible, of course, to investi- moved again to Neustadt, where he received gate every influential individual in Arminius’ life, tutelage from Supralapsarian professors Zach- but one can highlight the people with a vested, arias Ursinus (formerly at the University of personal interest in the Declaration in order to Heidelberg) and Hieronymus Zanchius (at the Wesley Stories Joseph Beaumont Wakeley r. Wesley was a great redeemer of time, and was always pained at the loss of a moment, as the following an- ecdote, related by Dr. Adam Clarke will show: MIn 1785, with Joseph Bradford, he visited Dr. Clarke on St. Austell Circuit. Says the Doctor: “I was with Mr. Wesley one day when his chaise was not at the door at the time he had ordered it. He set off on foot, and I accom- panied him. It was not long, however, before Joseph Bradford overtook us with it. Mr. Wesley inquired, ‘Joseph, what has been the matter?’ “Bradford explained, ‘I could not get things ready any sooner, sir.’ Wesley replied, ‘You should have urged the people to it.’ Bradford explained, ‘I spoke to them to be in readiness, sir, no less than nineteen times.’ “Mr. Wesley pleasantly remarked, ‘You lost it, you blockhead, for the want of the twentieth,’ thus giving Joseph and his young friend a gentle hint on punctuality and perseverance.” THE ARMINIAN - Page 3 Casmirianum Academy).