The Westminster Confession of Faith

Of God - Chapter 2 Section 2

"God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them: he is the alone foundation of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth.  In his sight all things are open and manifest; his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain.  He is most holy in all his counsels, in all his works, and in all his commands.  To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them."

A Confession For The Ages

Completed in 1646, the Westminster Confession of Faith would go on to become the most celebrated and widely held confession of beliefs by evangelical Christians.  Over 100 Puritans (also referred to as the Westminster Divines) were gathered together in England for the purpose of formulating a confession of beliefs that would serve two purposes: to state explicitly what Puritan theology taught, and secondly to unite evangelicals in England, Scotland, and Ireland in their common faith.  Such noteworthy Puritans that were among the Westminster Divines included Samuel Rutherford, Jeremiah Burroughs, Thomas Goodwin, and James Ussher.

The name "Westminster" came from the geographical location in which all the participants of the Confession met; Westminster Abbey in London, England.  After 18 months of much internal deliberation and debate amongst themselves, the doctrinal agreements they came to produced the Westminster Confession of Faith.  In addition to the production of the Westminster Confession, the Puritans also produced two catechisms (the Westminster Larger Catechism and the Westminster Shorter Catechism).  These catechisms were written in a "Question and Answer" form to further explain Puritan theology.  The two Catechisms and the Confession of Faith are referred together as "The Westminster Standards."

The Confession is made up of 33 chapters, with each chapter divided into numerous sections.  The Confession deals with such biblical topics as the sufficiency of Holy Scripture, the Triune nature of God, Jesus as the only Mediator between God and Man, the act of Justification, the process of Sanctification, the Final Resurrection, and the Last Judgment.  Many of these beliefs are referred even today as the 'essentials of the faith' and the Westminster Confession does a superb job of handling these core Christian beliefs in a God-honoring manner.  And the extreme clarity of the Westminster Confession raises its comprehensiveness to such a level that ambiguity is not allowed to creep in to cause confusion or misinterpretation, as Church historian Douglas McMillan wrote, "Its doctrine is very positive - there are no 'ifs or buts' about the statements of the Confession of Faith.  Bold straightforward affirmations of the teaching of Scripture, so that its teaching being clarified, linked together, and systematized, not only can be clearly understood, it cannot be misunderstood."

*Note - being primarily a "Presbyterian" statement of beliefs, there are a couple of points in the Westminster Confession that I personally do not agree with.  The two key doctrinal statements in the Confession that I do not concur with are its positive affirmation of Infant Baptism (also known as "Paedobaptism"), and its adherence to the Regulative Principle of worship (also known as "Exclusive Psalmody").  The Presbyterian denomination is one of the few evangelical churches that practice the baptizing of infants.  I personally do not believe the Bible teaches such a practice (I believe in "Believers-Only Baptism").  And the Confession promotes the Regulative Principle of worship which means that only the Psalms of the Old Testament are ordained of God to be used as worship songs in gathered congregations (as opposed to hymns and contemporary worship).  This principle is based on the universally accepted doctrine of "Sola Scriptura" which means to live by Scripture alone.  Although I believe the Regulative Principle is consistent with the idea of Sola Scriptura, I do not view it as binding on all Christians.  Therefore, I will not quote those sections of the Confession that I cannot in good conscience promote without holding likewise convictions.  The Westminster Confession was also written from a thoroughly "Reformed" perspective (more commonly known as Calvinism), but since I do personally adhere to Calvinist theology, I may post sections from the Confession that are explicitly Calvinistic.

In spite of the very few instances of disagreement I have with the Westminster Confession,  I still uphold it as a historically important document and a masterpiece of Puritan doctrine.  Therefore I would like to periodically post sections from the Confession on this blog, for the purpose of bringing attention to the Confession's historical significance and to help Christians to be able to read their own cherished beliefs in a very succinct and organized manner.  Ever since its publication, the Westminster Confession has been the source of much biblical reflection and scriptural integrity for many Christians from various denominations.  But few Christians today know of its importance or even its existence.  Modern-day theologian Leland Ryken laments, "The work of the Westminster Divines have long remained the standard for Presbyterians and also many Baptists in Scotland, America, and Korea.  Therefore, it is sad to see them gradually fall into disuse in our culture.  Children no longer learn their catechisms and adults no longer know their Confession, which is a tragic loss."

Regardless of which denomination you may be affiliated with, I strongly recommend all evangelicals to read the Westminster Confession of Faith and to use it as a strong, Bible-honoring Confession of the Christian faith which was "once for all delivered to the saints." - Jude 1:3.  Westminster historian G.I. Williamson concludes, "I believe today, more than before, that the doctrines set forth in the Westminster Confession of Faith are true and therefore do not need to be changed.  They are not, of course, infallibly stated.  Only the Bible is infallible.  But even today - after some 350 years - the amazing thing is that the Westminster Assembly got it so right that little needs to be changed."

"These [Westminster Confessions] are worth a hundred victories on the battle field.  We do not fear to say of them that they are the finest transfusion into uninspired language of the sublime, awful, blessed truths of the Word of God which the Church has as yet been honored to make."

- J.A. Wylie, 19th century Scottish historian

"As truly as in the case of the Nicene and Chalcedonian formularies, the Westminster Standards mark an epoch in the history of human reflection on the truths of the Gospel - an epoch in the attainment and registry of doctrinal truth."

- B.B. Warfield, 20th century American theologian

"In respect to fidelity to Scripture, precision of thought and formulation, fullness of statement, balanced proportion of emphasis, studied economy of words, and effective exposure of error, no creedal confession attains the level of excellence characterising that of the Westminster."

- John Murray, 20th century Scottish theologian