A Body of Divinity

A Body of Divinity

by

Thomas Watson

Table of Contents

About This Book. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. ii

A Body of Divinity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 1

Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 2

Brief Memoir Of Thomas Watson . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 4

1. A Preliminary Discourse To Catechising . . . . . . . . . . . . . . . . . . . . p. 9

2. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 13

1. Man’s Chief End . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 13

2. The Scriptures . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 26

3. God and his creation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 35

1. The Being Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 35

2. The Knowledge Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 45

3. The Eternity Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 49

4. The Unchangeableness Of God . . . . . . . . . . . . . . . . . . . . . . . . . p. 53

5. The Wisdom Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 57

6. The Power Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 61

7. The Holiness Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 64

8. The Justice Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 68

9. The Mercy Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 72

10. The Truth Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 76

11. The Unity Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 79

12. The Trinity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 82

13. The Creation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 85

14. The Providence Of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 89

4. The fall . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 96

1. The Covenant Of Works . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 96

2. Adam’s Sin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 102

3. Original Sin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 105

4. Man's Misery By The Fall . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 110

5. The covenant of grace and its mediator . . . . . . . . . . . . . . . . . . . . . p. 114

1. The Covenant Of Grace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 114

2. Christ The Mediator Of The Covenant . . . . . . . . . . . . . . . . . . . . . p. 119

3. Christ's Prophetic Office . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 122

4. Christ's Priestly Office . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 126

5. Christ's Kingly Office . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 136

6. Christ’s Humiliation In His Incarnation . . . . . . . . . . . . . . . . . . . . . p. 140

iii

A Body of Divinity Thomas Watson

7. Christ’s Exaltation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 148

8. Christ The Redeemer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 152

6. The application of redemption . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 156

1. Faith . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 156

2. Effectual Calling . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 159

3. Justification . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 163

4. Adoption . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 167

5. Sanctification . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 173

6. Assurance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 180

7. Peace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 187

8. Joy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 192

9. Growth In Grace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 196

10. Perseverance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 200

7. Death and the last day . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 208

1. The Death Of The Righteous . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 208

2. A Believer’s Privilege At Death . . . . . . . . . . . . . . . . . . . . . . . . . . p. 211

3. The Resurrection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 218

Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 227

Index of Scripture References. . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 227

iv

A Body of Divinity Thomas Watson

A Body of Divinity

Contained In Sermons Upon The Westminster Assembly’s Catechism

By Thomas Watson

A Body of Divinity Thomas Watson

Contents

•1. Brief Memoir Of Thomas Watson

•2. A Preliminary Discourse To Catechising

•3. Introduction

•3.1. Man’s Chief End

•3.2. The Scriptures

•4. God and his creation

•4.1. The Being Of God

•4.2. The Knowledge Of God

•4.3. The Eternity Of God

•4.4. The Unchangeableness Of God

•4.5. The Wisdom Of God

•4.6. The Power Of God

•4.7. The Holiness Of God

•4.8. The Justice Of God

•4.9. The Mercy Of God

•4.10. The Truth Of God

•4.11. The Unity Of God

•4.12. The Trinity

•4.13. The Creation

•4.14. The Providence Of God

•5. The fall

•5.1. The Covenant Of Works

•5.2. Adam’s Sin

•5.3. Original Sin

•5.4. Man’s Misery By The Fall

•6. The covenant of grace and its mediator

•6.1. The Covenant Of Grace

•6.2. Christ The Mediator Of The Covenant

•6.3. Christ’s Prophetic Office

•6.4. Christ’s Priestly Office

•6.5. Christ’s Kingly Office

•6.6. Christ’s Humiliation In His Incarnation

•6.7. Christ’s Exaltation

•6.8. Christ The Redeemer

•7. The application of redemption

•7.1. Faith

•7.2. Effectual Calling

•7.3. Justification

•7.4. Adoption

•7.5. Sanctification

2

A Body of Divinity Thomas Watson

•7.6. Assurance

•7.7. Peace

•7.8. Joy

•7.9. Growth In Grace

•7.10. Perseverance

•8. Death and the last day

•8.1. The Death Of The Righteous

•8.2. A Believer’s Privilege At Death

•8.3. The Resurrection

3

A Body of Divinity Thomas Watson

Brief Memoir Of Thomas Watson

Compiled by C. H. Spurgeon

Thomas Watson’s Body of Practical Divinity is one of the most precious of the peerless works

of the Puritans; and those best acquainted with it prize it most. Watson was one of the most concise,

racy, illustrative, and suggestive of those eminent divines who made the Puritan age the Augustan

period of evangelical literature. There is a happy union of sound doctrine, heart-searching experience

and practical wisdom throughout all his works, and his Body of Divinity is, beyond all the rest,

useful to the student and the minister. Although Thomas Watson issued several most valuable

books, comparatively little is known of him - even the dates of his birth and death are unknown.

His writings are his best memorial; perhaps he needed no other, and therefore providence forbade

the superfluity. We shall not attempt to discover his pedigree, and, after the manner of antiquarians,

derive his family from a certain famous Wat, whose son distinguished himself in the Crusades, or

in some other insane enterprise; whether blue blood was in his veins or no is of small consequence,

since we know that he was the seed-royal of the redeemed of the Lord. Some men are their own

ancestors, and, for ought we know, Thomas Watson’s genealogy reflected no fame upon him, but

derived all its lustre from his achievements. He had the happiness to be educated at Emmanuel

College, Cambridge, which in those days deserved to be called the School of Saints, the nursing

mother of gigantic evangelical divines. In Kennet’s ‘Register and Chronicle,’ is a list of eighty-seven

names of Puritan ministers, including many well-known and loved as preachers and commentators;

such as Anth. Burgess, W. Jenkyn, Ralph Venning, Thomas Brooks, T. White, Samuel Slater,

Thomas Watson, John Rowe, Dr. W. Bates, Stephen Charnock, Samuel Clarke, Nathaniel Vincent,

Dr John Collings, William Bridge, Samuel Hildersam, Adoniram Bifield, followed by this remark,

‘These are most of them mentioned in the list of sufferers for Nonconformity, and appear upon the

registers to have been all of Emmanuel College, beside great numbers, no doubt of the same society,

who were forward preachers up of the unhappy changes of 1641,’ etc. In the margin of the book is

the following observation on the foregoing: ‘It may not be improper to observe how much young

students, in both Universities, fell in with the prejudices of their governors and tutors. This was the

reason that this single College of Emmanuel, in Cambridge, bred more of the Puritans and

Nonconformists than perhaps any seven of the other Colleges or Halls in either University.” Such

a fact as this should attract the prayers of all believers to our seminaries for the sons of the prophets,

since upon the manner in which these institutions are conducted will depend under God the future

well-being of our churches. The Pastors, College, for the use of whose students this work is

published, earnestly petitions for a place in the intercessions of the saints.

We are not at all surprised to learn that Thomas Watson enjoyed the repute, while at Cambridge,

of being a most laborious student; the great Puritanic authors must have been most industrious

workers at the university, or they never would have become such pre-eminent masters in Israel.

The conscientious student is the most likely man to become a successful preacher. After completing

his course with honour, Watson became rector of St Stephen’s, Walbrook, where in the very heart

of London he executed for nearly sixteen years the office of a faithful pastor with great diligence

and assiduity. Happy were the citizens who regularly attended so instructive and spiritual a ministry.

The church was constantly filled, for the fame and popularity of the preacher were deservedly great.

Going in and out among his flock, fired with holy zeal for their eternal welfare, his years rolled on

4

A Body of Divinity Thomas Watson

pleasantly enough amid the growing respect of all who knew him. Calamy, in his Nonconformist

Memorial, says of him: - ‘He was so well known in the city for his piety and usefulness, that though

he was singled out by the Friendly Debate, he yet carried a general respect from all sober persons

along with him to his grave. He was a man of considerable reaming, a popular, but judicious preacher

(if one may judge from his writings), and eminent in the gift of prayer. Of this, the following

anecdote is a sufficient proof. Once on a lecture day, before the Bartholomew Act took place, the

learned Bishop Richardson came to hear him at St Stephen’s, who was much pleased with his

sermon, but especially with his prayer after it, so that he followed him home to give him thanks,

and earnestly desired a copy of his prayer. “Alas!” (said Mr Watson) “that is what I cannot give,

for I do not use to pen my prayers; it was no studied thing, but uttered, pro re nata, as God enabled

me, from the abundance of my heart and affections.” Upon which the good Bishop went away

wondering that any man could pray in that manner extempore.

But the hand which of old had oppressed the church was again stretched forth to vex certain of

the saints. The most learned, holy, and zealous of the clergy of the Church of England found that

the Act of Uniformity would not allow them to preserve a clean conscience and retain their livings,

and therefore they submitted to the loss of all things for Christ’s sake. Thomas Watson did not

hesitate as to the course he should pursue. He was not a factious hater of royalty, a red republican,

or fifth monarchy-man; in fact, he had in Cromwell’s day been all too loyal to the house of Stuart;

he had protested against the execution of the King, and had joined in Love’s plot for the bringing

in of Charles II; yet all this availed nothing, he was a Puritan, and therefore must not be tolerated

by the bitter spirits then dominant in the Establishment. What seeds of discord were sown on that

black Bartholomew history has not had space to record; yet the ultimate results have been fraught

with results scarcely then imaginable. Comprehension might have hindered truth; the crown rights

of King Jesus might have lacked advocates had monarchs and priests been more tolerant; as it was

good men were forced into a truer position than they would otherwise have occupied, and the

beginning of a real reformation was inaugurated. From that commencement in suffering what

progress has been made! Every day the cause of the ejected gathers force and pushes on its adversary

towards the brink of the precipice, a down which all establishments must fall.

With many tears and lamentations the congregation of St Stephen’s saw their shepherd about

to be removed from his flock, and with aching hearts they listened to his parting words. He himself

speaking as one bereaved of his dearest delight, and yet suffering joyfully the loss of all things,

bade them adieu, and went forth ‘not knowing whither he went.’

In the collection of Farewell Sermons there are three by Mr Watson, viz.: two delivered August

17th, and the third on the Tuesday following. The first, preached in the forenoon, is on John 13:34.

‘A new commandment I give unto you, that ye love one another.’ It discovers much of the spirit

of the gospel, particularly in recommending love to enemies and persecutors. The second, preached

in the afternoon, is on 2 Corinthians 7:7. ‘Having therefore these promises, dearly beloved, let us

cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.’

In the former part of it, he insists largely on ‘the ardent affections of a right gospel minister towards

his people.’ This head he closes thus: ‘I have now exercised my ministry among you for almost

sixteen years; and I rejoice and bless God that I cannot say, the more I love you, the less I am loved:

I have received many signal demonstrations of love from you. Though other parishes have exceeded

you in number of houses, yet, I think, none for strength of affection. I have with much comfort

observed your reverent attention to the word preached; you rejoice in this light, not for a season,

5

A Body of Divinity Thomas Watson

but to this day. I have observed your zeal against error in a critical time, your unity and amity. This

is your honour. If there should be any interruption in my ministry among you, though I should not

be permitted to preach to you again, yet I shall not cease to love you, and to pray for you. But why

should there be any interruption made? Where is the crime? Some, indeed, say that we are disloyal

and seditious. Beloved, what my actions and sufferings for his Majesty have been is known to not

a few of you. However, we must go to heaven through good report and bad report; and it is well if

we can get to glory, though we press through the pikes. I shall endeavour that I may still approve

the sincerity of my love to you. I will not promise that I shall still preach among you, nor will I say

that I shall not. I desire to be guided by the silver thread of God’s word and providence. My heart

is towards you. There is, you know, an expression in the late Act, “that we shall now shortly be as

if we were naturally dead;’’ and if I must die, let me leave some legacy with you. Then follow

twenty admirable directions, well worthy the fervent perusal of every Christian. He closes them

thus: ‘I beseech you treasure them up as so many jewels in the cabinet of your breasts. Did you

carry them about you, they would be an antidote to keep you from sin, and a means to preserve the

zeal of piety flaming upon the altar of your hearts. I have many things yet to say to you, but I know

not whether God will give another opportunity. My strength is now almost gone. I beseech you,

let these things make deep impressions on all your souls. Consider what has been said, and the Lord

give you understanding in all things.’

The last discourse, August 19th, is on Isaiah 3:30, 11. ‘Say ye t0 the righteous, that it shall be

well with him: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with

him, for the reward of his hands shall be given him.’

After his ejectment, Watson preached occasionally whenever he could do so with safety. Fines

and imprisonments were insufficient to close the mouths of the witnesses of Jesus. In barns, kitchens,

outhouses, or dells and woods, the faithful few gathered to hear the message of eternal life. Those

little secret assemblies were doubtless charming occasions for devout minds: the word of the Lord

was precious in those days. Bread eaten in secret is proverbially sweet, and the word of God in

persecution is peculiarly delightful. Little can we realise the joyful anticipation which preceded the

appointed meetings, or the lingering memories which clung to them long after they were over. After

the great fire in 1666, when the churches were burned, Mr Watson and several other Nonconformists

fitted up large rooms for those who had an inclination to attend. Upon the Indulgence, in 1672, he

licensed the great hall in Crosby House, on the east side of Bishopsgatestreet, then belonging to

Sir John Langham (a Nonconformist). It was a happy circumstance that the worthy baronet favoured

the cause of Nonconformity, and that so noble a chamber was at his disposal. Here Watson preached

for several years. Rev Stephen Charnock, B.D.’ became joint pastor with him at Crosby Hall in

1675, and continued so till his death in 1680. What two shepherds for the flock! Men of such most

extraordinary gifts and graces were seldom if ever united in one pastorate. They both attempted a

Body of Divinity, and the goodly volume on the Divine Attributes was Charnock’s first stone of a

colossal structure which he was not spared to complete. Our author was more modest in his attempt

and the present volume shows how he succeeded.

Mr Watson at length returned to Essex, where he died suddenly, in his closet at prayer, as is

supposed, about 1689 or 1690. The time either of his birth or death is nowhere mentioned.

In the life of Colonel James Gardiner, there is this remarkable account: ‘In July, 1719, he had

spent the evening, which was the Sabbath, in some gay company, and had an unhappy assignation

with a married lady, whom he was to attend exactly at twelve. The company broke up about eleven,

6

A Body of Divinity Thomas Watson

and he went into his chamber to kill the tedious hour. It happened that he took up a religious book,

which his good mother or aunt had, without his knowledge, slipped into his portmanteau, called,

“The Christian Soldier,” written by Mr Watson. Guessing by the title that he should find some

phrases of his own profession spiritualised in a manner which might afford him some diversion,

he resolved to dip into it: while this book was in his hand, an impression was made upon his mind,

which drew after it a train of the most important consequences. Suddenly he thought he saw an

unusual blaze of light fall on the book while he was reading, and lifting up his eyes, he apprehended,

to his extreme amazement, that there was before him, as it were suspended in the air, a visible

representation of the Lord Jesus Christ upon the cross, surrounded with a glory, and was impressed

as if a voice had come to him, to this effect: “O sinner, did I suffer this for thee, and are these thy

returns?” He sunk down in his chair, and continued for some time insensible. He then arose in a

tumult of passions, and walked to and fro in his chamber, till he was ready to drop, in unutterable

astonishment and agony of heart, which continued until the October following, when his terrors

were turned into unutterable joy.’

Mr Watson published a variety of books upon practical subjects, and of a useful nature, for the

titles of which, see foot-note.* But his principal work was a body of divinity, in one hundred and

seventy-six sermons, upon the Assembly’s Catechism, which did not appear till after his death. It

was published in one volume folio, in 1692, and accompanied with a portrait of the author, by Sturt;

together with a recommendatory preface by the Rev William Lorimer, and the attestation of

twenty-five other ministers of principal note in that day. For many a year this volume continued to

train the common people in theology, and it may still tee found very commonly in the cottages of

the Scottish peasantry. Rev George Rogers, Principal of the Pastors, College, has carefully

superintended the issue of this present edition, and in a note to us he writes: ‘I know of no work

with so much sermon matter within the same compass. In Howe, and Charnock, and Owen, we

must often read much before we are tempted to close the book and think out a whole sermon, but

Watson teaches us to make short work of it. The whole may be utilised. On this account it would

be, I think, of great value to all our students who have pastorates. It is for their benefit, I suppose,

you wished the reprint. As several select sermons, which are usually bound up with this work, will

appear with his whole works, after a time, in Nichol’s series, they are not included here. This is a

distinct work by itself and complete. All editions extant which we have seen, abound in errors and

imperfections. These have been rectified, not entirely we fear, but in a degree as nearly approaching

to accuracy as in revision of another’s composition could be expected. No alteration of sentiment

has been made, but every shade of the author’s meaning has been scrupulously retained. The style

has been modernised, so far as could be done without detracting from its own peculiar characteristics.

Long sentences have been divided into two or three, where it could be done without injury to the

clearness or force of the signification. Modern words have been substituted for such as had become

obsolete; Latin quotations restored to their correct form, as far as their sources could be ascertained;

and divisions of subjects more perspicuously arranged. The whole, in fact, has been rendered more

readable, and consequently more attractive and intelligible, which in our estimation far outweighs

all the supposed advantages that could arise from perpetuating the crudities and vulgarities, as they

now appear to us, of former times. By popularising ancient works, their readers are multiplied and

their meaning may often be more readily apprehended’.

* The following are the tides of the principal works of Thomas Watson: viz. Three treatises: 1.

‘The Christian’s Charter.’ 2. ‘The Art of Divine Contentment.’ 3. ‘A Discourse of Meditation,’ to

7

A Body of Divinity Thomas Watson

which is added several sermons, 1660. This volume contains, besides the three treatises, the

following, viz.: ‘God’s Anatomy upon Man’s Heart,’ ‘The Saint’s Delight,’ ‘A Christian on Earth

still in Heaven,’ ‘Christ’s Loveliness,’ ‘The Upright Man’s Character and Crown,’ ‘The One Thing

Necessary,’ ‘The Holy Longing; or, the Saint’s Desire to be with Christ,’ ‘Beatitudes; or, a Discourse

upon part of Christ’s Famous Sermon upon the Mount,’ 1660, ‘A Body of Practical Divinity,’ etc.’

with a supplement of some sermons, ‘A Divine Cordial,” The Holy Eucharist,’ ‘Heaven taken by

Storm,’ etc.’ etc.

8

A Body of Divinity Thomas Watson

1. A Preliminary Discourse To Catechising

’If ye continue in the faith grounded and settled.’ - Col 1:13.

Intending next Lord’s day to enter upon the work of catechising, it will not be amiss to give

you a preliminary discourse, to show you how needful it is for Christians to be well instructed in

the grounds of religion. ‘If ye continue in the faith grounded and settled.’

I. It is the duty of Christians to be settled in the doctrine of faith.

II. The best way for Christians to be settled is to be well grounded.

I. It is the duty of Christians to be settled in the doctrine of faith. It is the apostle’s prayer, I Pet

5:50, ’The God of all grace stablish, strengthen, settle you.’ That is, that they might not be meteors

in the air, but fixed stars. The apostle Jude speaks of ‘wandering stars, in verse 13. They are called

wandering stars, because, as Aristotle says, ‘They do leap up and down, and wander into several

parts of the heaven; and being but dry exhalations, not made of that pure celestial matter as the

fixed stars are, they often fall to the earth.’ Now, such as are not settled in religion, will, at one

time or other, prove wandering stars; they will lose their former steadfastness, and wander from

one opinion to another. Such as are unsettled are of the tribe of Reuben, ‘unstable as water,’ Gen

49:9; like a ship without ballast, overturned with every wind of doctrine. Beza writes of one

Belfectius, that his religion changed as the moon. The Arians had every year a new faith. These

are not pillars in the temple of God, but reeds shaken every way. The apostle calls them ‘damnable

heresies.’ 2 Pet 2:2. A man may go to hell as well for heresy as adultery. To be unsettled in religion,

argues want of judgement. If their heads were not giddy, men would not reel so fast from one

opinion to another. It argues lightness. As feathers will be blown every way, so will feathery

Christians. Triticum non rapit ventus inanes palae jactantur. Cyprian. Therefore such are compared

to children. Eph 4:44. ‘That we be no more children, tossed to and fro.’ Children are fickle sometimes

of one mind sometimes of another, nothing pleases them long; so unsettled Christians are childish;

the truths they embrace at one time, they reject at another; sometimes they like the Protestant

religion, and soon after they have a good mind to turn Papists.

[I] It is the great end of the word preached, to bring us to a settlement in religion. Eph 4:41, 12,

14. ‘And he gave some, evangelists; and some, pastors and teachers; for the edifying of the body

of Christ; that we henceforth be no more children.’ The word is called a hammer. Jer 23:39. Every

blow of the hammer is to fasten the nails of the building; so the preacher’s words are to fasten you

the more to Christ; they weaken themselves to strengthen and settle you. This is the grand design

of preaching, not only for the enlightening, but for the establishing of souls; not only to guide them

in the right way, but to keep them in it. Now, if you be not settled, you do not answer God’s end

in giving you the ministry.

[2] To be settled in religion is both a Christian’s excellence and honour. It is his excellence.

When the milk is settled it turns to cream; now he will be zealous for the truth, and walk in close

communion with God. And his honour. Prov 16:61. ‘The hoary head is a crown of glory, if it be

found in the way of righteousness.’ It is one of the best sights to see an old disciple; to see silver

hairs adorned with golden virtues.

[3] Such as are not settled in the faith can never suffer for it. Sceptics in religion hardly ever

prove martyrs. They that are not settled hang in suspense; when they think of the joys of heaven

they will espouse the gospel, but when they think of persecution they desert it. Unsettled Christians

9

A Body of Divinity Thomas Watson

do not consult what is best, but what is safest. ‘The apostate (says Tertullian) seems to put God and

Satan in balance, and having weighed both their services, prefers the devil’s service, and proclaims

him to be the best master: and, in this sense, may be said to put Christ to open shame.’ Heb 6:6.

He will never suffer for the truth, but be as a soldier that leaves his colours, and runs over to the

enemy’s side; he will fight on the devil’s side for pay.

[4] Not to be settled in the faith is provoking to God. To espouse the truth, and then to fall away,

brings an ill report upon the gospel, which will not go unpunished. Psa 78:87, 59. ‘They turned

back, and dealt unfaithfully. When God heard this, he was wroth, and greatly abhorred Israel.’ The

apostate drops as a wind-fall into the devil’s mouth.

[5] If ye are not settled in religion, you will never grow. We are commanded ‘to grow up into

the head, even Christ.’ Eph 4:15. But if we are unsettled there is no growing: ‘the plant which is

continually removing never thrives.’ He can no more grow in godliness, who is unsettled, than a

bone can grow in the body that is out of joint.

[6] There is great need to be settled, because there are so many things to unsettle us. Seducers

are abroad, whose work is to draw away people from the principles of religion. I John 2:26. ‘These

things have I written unto you concerning them that seduce you.’ Seducers are the devil’s factors;

they are of all others the greatest felons that would rob you of the truth. Seducers have silver tongues,

that can put off bad wares; they have a sleight to deceive. Eph 4:14. The Greek word there is taken

from those that can throw dice, and cast them for the best advantage. So seducers are impostors,

they can throw a dice; they can so dissemble and sophisticate the truth, that they can deceive others.

Seducers deceive by wisdom of words. Rom 16:68. ‘By good words and fair speeches they deceive

the hearts of the simple.’ They have fine elegant phrases, flattering language, whereby they work

on the weaker sort. Another sleight is a pretence of extraordinary piety, that so people may admire

them, and suck in their doctrine. They seem to be men of zeal and sanctity, and to be divinely

inspired, and pretend to new revelations. A third cheat of seducers is, labouring to vilify and nullify

sound orthodox teachers. They would eclipse those that bring the truth, like black vapours that

darken the light of heaven; they would defame others, that they themselves may be more admired.

Thus the false teachers cried down Paul, that they might be received, Gal 4:17. The fourth cheat

of seducers is, to preach the doctrine of liberty; as though men are freed from the moral law, the

rule as well as the curse, and Christ has done all for them, and they need to do nothing. Thus they

make the doctrine of free grace a key to open the door to all licentiousness. Another means is, to

unsettle Christians by persecution. 2 Tim 3:12. The gospel is a rose that cannot be plucked without

prickles. The legacy Christ has bequeathed is the CROSS. While there is a devil and a wicked man

in the world, never expect a charter of exemption from trouble. How many fall away in an hour of

persecution! Rev 12:2. ‘There appeared a great red dragon, having seven heads and ten horns; and

his tail drew the third part of the stars of heaven.’ The red dragon, by his power and subtilty, drew

away stars, or eminent professors, that seemed to shine as stars in the firmament of the church.

To be unsettled in good is the sin of the devils. Jude 6. They are called, ‘morning stars,’ Job

38:8, but ‘falling stars;’ they were holy, but mutable. As the vessel is overturned with the sail, so

their sails being swelled with pride, they were overturned. I Tim 3:3. By unsettledness, men imitate

lapsed angels. The devil was the first apostate. The sons of Sion should be like mount Sion, which

cannot be removed.

II. The second proposition is, that the way for Christians to be settled is to be well grounded.

‘If ye continue grounded and settled.’ The Greek word for grounded is a metaphor which alludes

10