So I am now on the fourth draft of my second thesis chapter; the Historical Context of Thomas Watson. I have to say it's a little frustrating to have to start over again but it is also good for me to do so. Reading, writing, reading, writing, reading, rewriting, rewriting some more, reading some more, and rewriting some more... this is how we build a thesis.
As my thesis supervisor keeps reminding me, I have to focus on my main research question: "What is the relationship between Thomas Watson's Doctrine of Repentance and the rest of his theology?" My theory is that it is central to Watson's theology and since so little has been written about the man or his theology this is a unique and innovative new perspective (even if it is blatantly obvious). In any case, I must use my research question to craft each chapter. So for this chapter I have to ask myself, "what historical events were going on that shaped or defined Thomas Watson? What historical events occurred that shaped or influenced his doctrine of repentance?"
After studying 17th century English history for the past month I think I can start to answer these questions.
I think the first major point of influence would have been his education at Emmanuel College, the bastion of Reformationist and Puritan teaching and thought. Emmanuel college was part of Cambridge University which had put forth such teachers as Tyndale, Cartwright, Browne, and many others. It was also the site that printed and published Puritan literature at risk to itself (illegal during the reign of Elizabeth I). There is also sorts of interesting points about Cambridge that aren't really relevant to my topic like how the university protested against the Act of Uniformity fifty years before Watson was even born or how fifty years even before that it was the sight of brave and excited reformation thinkers who met under cover of stealth to discuss the new radical writings of a certain German monk named Martin Luther. Needless to say Watson had already made up his mind to follow Christ and be a minister of the Gospel to have chosen an education at Cambridge. He followed in the footsteps of many of the boldest and most influential Puritans before him and I believe he embraced his theological education wholeheartedly. It is undoubtedly where he acquired his knowledge of the Patristics, Classics, Scholastics, and Reformers, which he quotes and alludes to in his writings. It may have also been where he developed his political views as a moderate Presbyterian. By 1642 he had earned a Masters degree at which point the English Civil War had begun.
I wrote last time about the political and religious intrigues of Watson's early life but I don't think they are terribly important in the grand scheme of my thesis. Watson would have grown up under James I and then Charles I, he would have experienced the tension of both the religious and political rights and liberties being conflated and opposed by the king's prerogative, but since he never speaks about it and his position was to attempt dialogue over and against rebellion I don't think this is important. It is interesting to note that Watson sided with Charles (as a good many Presbyterians did) but I don't think it is important to the sort of argument I want to make. No, during this time Watson was appointed vicar of a good sized church in London, St. Stephens, where he faithfully and with great effect, preached every Sunday. His sermons were personal, poignant, and pithy and he quickly became a popular orator and preacher. Upon the capture of Charles I he was called upon to preach to parliament concerning what they ought to do. The sermon he preached was 'very serious' and 'dire' wherein he warned them that nothing is secret in the eyes of almighty God and that they ought to consider very carefully how they should proceed. Given how poetic, memorable, and powerful his words are in writing I have no doubt that some at least were shaken by this sermon. Watson's sermon was not published however, the other minister's was, the one who preached about how the wicked (the King) deserve their just rewards.
What is important is that Watson suffered in prison for his political actions. After the execution of Charles I Watson became involved in a plot to bring Charles II to England. The plot was found out, the leader was tried and executed, and Watson among others, were thrown in prison where he remained until a good many preachers pleaded for his release a year later in 1652. This is important because it is one thing to speak about repentance and another to speak about repentance after having suffered. Suffering, pain, weeping, they are all themes that Watson is not afraid to speak about concerning repentance, and I believe that this event could have inspired those thoughts.
The next big point worth talking about is the 'Great Ejection' of 1662. Watson had been preaching at St. Stephens for 16 years, he had supported the king against other Puritans and nonconformists, he had suffered for the sake of the new king Charles II (crowned in 1660) but public sentiment had swung completely around against him. There was such a backlash against the Civil War at this time that parliament and the reinstated Anglican Church put into affect a series of harsh 'anti-sedition laws' against nonconformists, Puritans, Quakers, Independents, Catholics, and anyone else who refused to swear the oaths of the Anglican Church and submit to the new Book of Common Prayer. It became law in 1662 that all who refused to agree strongly with the now intolerant and militant Anglican regime were to be ejected from their pastorates and arrested if caught within 5 miles of a city or town or preaching to a group of persons larger than 4. Such strict and harsh ruling spelled ruin for Puritan ministers and yet they did not waver in their convictions and left their stations in a great exodus on St, Bartholomew's Day 1662. I do not know what specifically Watson did not agree with in the Anglican Church or the Book of Common Prayer. He doesn't talk about it. It could be suggested that he was doing what was typical for moderate Presbyterians, disagreeing out of principle not because there was anything wrong with Anglicanism per-se but disagreeing with the restrictiveness of the new rulings. A common position was that True Christianity could be expressed in a multitude of traditions, rites, ceremonies, and theological positions and it was unchristian to claim that this method and ONLY this method were acceptable, It would seem to line up with Watson's position of wanting to dialogue with the king instead of take up arms. But yes, more suffering. Suffering for the gospel at the hands of the people he had aligned himself with when it was politically unpopular to do so.
There was certainly plenty for individuals and even the nation to repent from at this point. Watson specifically addresses a few things. During the Protectorate of Oliver Cromwell all of the censorship that was perviously in place was suddenly gone and England was flooded by new ideas as all who had previously been silenced took up a strong loud voice in the press. A proliferation of independent Protestant groups emerged each with there own ideas about worship, church structure, and sometimes even the nature of God Himself! Watson claims that these are all evil and should be repented of. We should not innovate new ways to worship God because God has already revealed how we ought to worship Him. Corporately the nation had turned its back on God, refusing to proceed in dialogue and reformation, now hardening back into superstition and rigid (arbitrary) structures in an effort to secure a unifying political stance in favor of the king they did so at the expense of aligning with the King of Kings! The nation and the king, which had sworn by the Solemn League and Covenant had publicly burned it. The persecution of the Godly was a sad state for any nation to be in, and this is what Watson experienced.
The rest of Watson's life didn't see anything specifically grand or important. Despite the strict laws in place against him Thomas Watson continued to preach and even set up a meeting hall in 1666 after the fires of London had burned many churches to the ground. In 1672 he was reinstated by the king's Act of Indulgence and set about preaching at Crosby Hall where he was joined by Stephen Charnock (1675-1680). In 1686 his health failed and he retired to Essex where he died suddenly while in his prayer room.
Many of his sermons were collected and posthumously published as A Body of Divinity which was used in teaching and catechumen for the next 200 years. Even today his Body of Practical Divinity, is a cherished and important piece of Puritan writing.
So there is an informal account of Watson's historical context. Now I just have to take these ideas and compile / refine them into my actual chapter.
Greg Out.
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