Westminster Confession of Faith – Part 1Zugg

Westminster Confession of Faith

A Literary, Historical, and Theological Study

BAT621/MAT621

The Chief End of Man is to Glorify God and Enjoy Him Forever (WSC 1)

MINTS International Seminary,

14401 Old Cutler Road Miami, Florida 33158 USA Tel. 786-573-7000,

OUTLINE

PREFACE

INTRODUCTION

LESSON ONE: OF THE HOLY SCRIPTURES (WCF 1)

LESSON TWO: OF GOD, HIS DECREE, CREATION AND PROVIDENCE (WCF 2,3,4,5)

LESSON THREE: OF SIN, MAN, THE COVENANT (WCF 6,7)

LESSON FOUR: OF CHRIST THE MEDIATOR (WCF 8)

LESSON FIVE: OF FREE WILL AND EFFECTUL CALLING (WCF 9,10)

LESSON SIX: OF JUSTIFICATION, ADOPTION, AND SANCTIFICATION (WCF 11,12,13)

LESSON SEVEN: OF FAITH AND REPENTANCE (WCF 14,15)

LESSON EIGHT: OF GOOD WORKS, PERSEVERANCE, AND ASSURANCE (WCF 16,17,18)

BIBLIOGRAPHY

AUTHOR’S BIOGRAPHY

INSTRUCTOR’S MANUAL

INTRODUCTION

In this course we will consider one of the great documents of the latter Reformation the Westminster Confession of faith. Although 450 years old, the Confession remains one of the clearest expositions of the biblical and Reformed faith ever penned. It continues to be used today in many Presbyterian churches and other denominations worldwide. It is also the official doctrinal standard of MINTS International Seminary.

COURSE CONTENT

The course is divided into eight lessons that work their way through the first half of the Westminster Confession. Another course will be written to cover the second part.

Each lesson will include one to four chapters of the Confession.

COURSE MATERIALS

The lecture notes are a full exposition for this course. The students are required to read them thoroughly along with the Scriptures. Students in Asia are also required to read Allen Vander Pols MINTS course, the Doctrine of God. Those with internet access can read Shaw’s commentary on the Confession Hodge, A. A. Hodge Others who have access to it should read Van Dixhoorns work Confessing the Faith.

COURSE OBJECTIVES

To study Westminster Confession;

To acquire a detailed knowledge of the history, literature, and theology;

To understand the confession in the context in which was originally written;

To be able to grow in our understanding of the faith;

To be able to intelligently subscribe to the Confession;

STRUCTURE OF THE COURSE

This course has been organized into eight consecutive lessons.

COURSE REQUIREMENTS

1. Participate in fifteen hours of common teaching time.

2. Complete the lesson questions at the end of each lesson.

3. Read the additional course material.

4. Write an essay on a doctrinal theme from a chapter covered in this course of the Westminster Confession. The essay must be six to eight pages at Bachelor’s level or ten to twelve pages at the Master’s level.

5. Complete a final exam, included at the end of course, that is based upon the questions at the end of the lessons.

COURSE EVALUATION

1. Student Participation (15%): One point may be given for each class hour attended.

2. Student Homework (40%): Five points will be given for completing the questions at the end of each lesson.

3. Student Readings (10%): Students will be given credit for completing the required reading.

4. Student Paper (15%): Students will prepare exegetical notes for a sermon/teaching.

5. Student Exam (20%): Students will be examined by one exam drawn from the questions at the end of each lesson.

BENEFITS OF THIS COURSE

The course will ground students in the literature, history, and theology of the Confession, thus allowing students to grow in their spiritual maturity.

NOTES ON THE TEXT OF THE WESTMINSTER CONFESSION

EDITIONS

The Westminster Confession has been through a number of editions and has been amended, particularly in America. In this course we will use the original text, and any changes to the original text will be bracketed in the text and footnoted. The language of the Confession has been updated to today’s language.

FOOTNOTES

The original writers of the Confession did not include proof texts. The original draft was returned by Parliament who asked for them. The writers of the Confession wanted the proof texts in order to guide the reader to relevant passages of Scripture as well as their own sermons and writings. The footnotes for each section of the Westminster Confession have been placed in the course’s footnotes, in one line, to save space.

Lesson One: Of the Holy Scripture (WCF 1)

The renewed realization of the sole authority of Scripture alone along with a clear development of the doctrine of Scripture as the absolute foundation was the underlying cause of the Reformation. The Catholic Church refused to translate the Scriptures from Latin and claimed that the church was the only authority capable of interpreting Scripture. In contrast the Reformers argued that the source of all doctrine was the Scriptures, that they should be translated into the “common tongue,” and that “the word of God is clear and that people can understand it without human direction if they have the assistance of the Holy Spirit.”[1] These simple principles changed the world. The section expounding the foundation of scripture in the confession is considered to be a classic.

1. The Revelation of God to Men

WCF 1.1.Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; (a)yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation. (b)Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church; (c)and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;(d)which makes the Holy Scripture to be most necessary;(e)those former ways of God's revealing His will unto His people being now ceased.(f)[2]

God is personal. As a person He must reveal Himself to us in order for us to know Him. He has done this in His work of creation, through which He has clearly revealed Himself to all men (Rom. 1:20). No one can say they do not know Him, nor can anyone claim that they have not seen His works. According to Scripture, there are no such things as atheists, and due to God’s revelation, all false religions are condemned. Men are without excuse.

Because of this universal revelation, the Confession does not try to prove God’s existence. No evidence is needed. The problem lies with men; they willfully and actively suppress this truth in unrighteous. Through this suppression, they choose not only to deny His revelation, but they also reject God’s very existence. Those who feel they have to prove God’s existence, deny His own clear revelation.

God has revealed Himself in two great ways: through natural revelation, the light of nature and the works of creation and providence, as well as through special revelation, namely the specific instructions he gave to declare … His will unto His Church.

God has always reveled Himself through a combination of natural and special revelation. In the original creation man is created in God’s image, capable of thinking God’s thoughts after Him. He, as well as the creation, reflects God’s nature and purpose. This is in mans’ nature. In addition, God freely chose to enter into a covenant with Adam, which defined both parties’ roles and obligations. The special revelation of the covenant supplements natural revelation, completing it. After the Fall, the same two means of revelation continue, with special revelation seen in the Covenant of Grace, offering hope to those who know that they are under the wrath of God.

1.1. Natural Revelation: The Light of Nature, and the Works of Creation and Providence

God’s eternal power and godhead are revealed to all by the light of nature.[3] Natural revelationmanifests the goodness, wisdom, and power of God. The light of nature refers to the knowledge of God which is found in all men, whether believers or not. God is revealed in His work of creation. The psalmist, speaking of this idea, asserts:

The heavens declare the glory of God, and the sky above proclaims his handiwork. (2) Day to day pours out speech, and night to night reveals knowledge. (3) There is no speech, nor are there words, whose voice is not heard. (4) Their voice goes out through all the earth, and their words to the end of the world (Ps. 19:1-4).

Man, made in the image of God, has an internal witness, written on his heart and his conscience, reminding him of God and His will.[4] Paul notes:

For when Gentiles, who do not have the law,by nature do what the law requires, they are a law to themselves, even though they do not have the law.(15)They show that the work of the law iswritten on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them(Rom. 2:14,15).

God is also revealed in providence, that is, God’s active management of the creation in which He does uphold, direct, dispose, and govern all creatures, actions, and things (WCF 5.1.). As men consider God’s works in the world, in the rise and fall of nations and in their own lives, these things point to the reality of God. In every area and in every sphere, there is a clear revelation of God, thus leaving men without excuse.

1.1.1. The Scope and Limits of the Revelation

In natural revelation God’s goodness, wisdom, and power are displayed. God has made a beautiful world, one suitable for men. As we contemplate the creation, we wonder at His wisdom. Even the wisest man cannot understand how everything fits together in such a wonderful way, how each part of the creation is linked to another. In the process of scientific discovery, we see the unfolding of the mystery of the creation. The creation seems inexhaustible. As scientists continue to explore God’s world, they find the massive complexity. The answer to one question just leads to more questions.

The creation also shows His power. It displays the work of the One who merely spoke and made the creation from nothing, in the space of six days.

as to leave men inexcusable:This revelation is so great that all men know that they are created and owe their allegiance to God. Due to sin, many try to escape this knowledge. According to the theology of evolution, there is no God and all things come from chance. Others claim that we cannot know God, while some create and worship false gods. In contrast, the Scriptures clearly teach that all men know there is a God, and none can escape Him.

Although natural revelation is powerful, it is never sufficient to give that knowledge of God, and of His will, which is necessary unto salvation (1 Cor.1:21; 2:13,14). Even before the Fall, natural revelation was joined with the special revelation in the Covenant of Works. The specific commands given to Adam complimented general (natural) revelation. Natural revelation is only complete in combination with special revelation. The same principles apply after the Fall. Natural revelation now shows God’s wrath in nature, but it cannot save. We only learn the message of salvation through God’s special revelation. All men know they are under His wrath, but His mercy in salvation is only revealed to the church. Special revelation is limited; it is not given to the whole creation. It is directed specifically to the church, and its aim is to lead men to salvation.

In response to natural revelation men have chosen to reject God. They have hardened themselves against Him; thereby, they knowingly place themselves in rebellion against God. They are guilty and thus condemned.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. (19) For what can be known about God is plain to them, because God has shown it to them. (20) For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse (Rom. 1:18-20).

For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. (15)They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them (16) on that day when, according to my gospel, God judges the secrets of men by Christ Jesus (Rom. 2:14-16).

The process of hardening due to sin is developed in Romans 1 and 2 and in other places. In explaining how sinful men chose to harden themselves, Paul tells us that their actions lead to even more hardening through God’s judgment. Paul asserts:

  1. Men have refused to worship and glorify God, and are not thankful. They harden themselves.
  2. They are judged by God, and in judgment, He inflicts even more hardening in sin.
  3. Being hardened they go on to harden themselves further.

Although natural revelation clearly and faithfully reveals God, due to mankind’s current state of enslavement to sin, natural revelation is incapable of bringing men to salvation. In order to save man, God enters into a Covenant of Grace through special revelation.

1.1.2. Excursus: The Use of Natural Theology in the Westminster Confession

Even though the focus of the Confession is special revelation, it does recognize the importance of natural theology. The phrase, light of nature, occurs five times in the Confession.[5] The main uses are described below.

1. It gives men a general knowledge of God. The light of natureshows that there is a God, who has lordship and sovereignty over all. He is good and does good unto all; therefore, He to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might(WCF 1.1., 20.1.).

2. The church should use the light of nature to regulate certain aspects of worship and church government(WCF 1.6.).… that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed (WCF 1.6.).

3. The light of nature also informs issues of Christian liberty … and, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (WCF 20.4.).

4.It should be a guide to the unregenerate who should so diligent to frame their lives according to the light of nature (WCF 10.5.), even if this is non-salvific.

It is noteworthy that in each case, natural revelation is always subject to the general rules of the Word and to the known principles of Christianity. It never exists as an independent source of authority.

1.2. Special Revelation in History

In special revelation God reveals Himself to His people for their salvation. It is the focus of the Confession.

1.2.1. Special Revelation in History is Progressively Revealed in the Covenant of Grace

at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church

The clause, at sundry times, and in divers manners, comes from Hebrews 1:1. In God’s revelation in the Covenant of Grace, God made the first great promise to Adam and Eve in Generis 3:15. God’s revelation continued as He spoke to Noah, Abraham, Moses/Israel, and David. As time progressed, God chose to reveal more and more concerning the coming salvation. All of these early types and promises finally find their fulfillment in Christ’s life, death, and resurrection in the New Covenant. The Old Covenant was a shadow, a copy that pointed to the substance, the reality is found in the New. In all these acts, God specifically and purposefully entered into human history in order to declare … His will. God revealed Himself in both actions and words.

unto His Church: Special revelation is for His people. Natural revelation is found in the very creation itself, and therefore is read by all men. In special revelation, God speaks directly to His own, the church.

The Westminster Confession speaks of God’s people, in both the Old and New Testament, as the church. In some sections, it follows progressive revelation, so distinguishing Israel and the church, but in most cases it considers the people of God though the perspective of election, that all are elect and united to Christ, and that there is one Covenant of Grace found in both testaments. As such, there is one people of God, through all ages, called the church.