Studies in the Westminster Confession of Faith - Chapter One - Part 7

Once a month since September 2010 at our midweek prayer meeting & Bible study we have been studying the Westminster Confession of Faith. This and subsequent posts DV overtime on the Blog will contain the notes which were handed out on each occasion. An audio recording of this study can be listened to on the Church's SermonAudio page - click here

Part Seven - Chapter One continued
We are coming to consider section 8 of the opening chapter of the Westminster Confession of Faith. It reads:
The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentical; so as, in all controversies of religion, the Church is finally to appeal unto them. But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.
Proof Texts: Matthew 5:18; Isaiah 8:20; Acts 15:15; John 5:39, 46; 1 Corinthians 14:6,9,11,12,24,27,28; Colossians 3:16; Romans 15:4.

This eighth section of chapter one teaches:
1. The originals sacred text has come down to us in a state of essential purity.
2. The original Scriptures are the final court of appeal in all controversies of religion.
3. That the Scriptures should be translated into the common language of all people.

Studies in the Westminster Confession of Faith - Chapter One - Part 6

Once a month since September 2010 at our midweek prayer meeting & Bible study we have been studying the Westminster Confession of Faith.
This and subsequent posts DV overtime on the blog will contain the notes which were handed out on each occasion.
An audio recording of this study can be listened to on the Church's SermonAudio page - click here

Part five - Chapter One continued
We are coming to consider section 7 of the opening chapter of the WCF. It reads:
All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. Proofs: 2 Peter 3:16; Psalm 119:105,130.

The previous section emphasised the completeness of the Scriptures, that is, they contain the full, final and entire revelation of God unto mankind. This section emphasises:
1. The clarity of that revelation of God given in the Scriptures with respect to the matter of salvation.
2. That there are things hard to be understood in the Scriptures but these do not relate to the matters of salvation.
3. The Scriptures are designed for personal use, and are adapted to the instruction, of the unlearned as well as the learned.
4. The illumination of the Holy Spirit is a necessary in addition to the use of ordinary means.

Pre-millennialism & The Westminster Divines

This article has been updated slightly [Saturday 5th January 2013].
Mention has already been made on this Blog about Dr William Cunningham's* impression of the Pre-millennialist views of a number of the Westminster Divines.

Further evidence of the prevalence of Pre-millennialism among the Westminster Divines is to be found in the writings of Robert Baillie, one of the Scottish Commissioners to the Assembly. Robert Baillie was the Principal of Glasgow University in his day.

In his writings, entitled 'The Letters and Journals of Robert Baillie' he writes on his observations of the Assembly's proceedings.

Over a dozen reasons why the argument for Exclusive Psalmody doesn't stand up, Part 12

12. The Westminster Divines did not believe in Exclusive Psalmody. 

From around the time of the compiling of the Westminster Confession of Faith [1643-46] there is abundant evidence to be gleaned that the term 'psalm' in the chapter 21 section 5 is not referring exclusively to the Psalter. This section of the Confession reads:
The reading of the Scriptures with godly fear; the sound preaching and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of psalms with grace in the heart; as also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: beside religious oaths, vows, solemn fastings, and thanksgivings, upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner.

The men who compiled these worthy documents of the Westminster Standards could not be shoehorned into the exclusive psalmist camp.

Studies in the Westminster Confession of Faith - Chapter One - Part 5

Once a month since September 2010 at our midweek prayer meeting & Bible study we have been studying the Westminster Confession of Faith.

This and subsequent posts DV overtime on the blog will contain the notes which were handed out on each occasion.

An audio recording of this study can be listened to on the Church's SermonAudio page - click here

Part four - Chapter One continued

We come this evening to sections 5 & 6. Chapter One, Section 5 reads:
We may be moved and induced by the testimony of the Church to a high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.
Proofs: 1 Timothy 3:15; 1 John 2:20,27; John 16:13,14; 1 Corinthians 2:10-12; Isaiah 59:21.

This fifth section, like section 4, of this chapter of the WCF continues to deal with the basis upon which we should accept and believe the Scriptures to be the Word of God. The previous section ruled out the authority of man or the church and pointed us to the authority of God for accepting the Scriptures.

Studies in the Westminster Confession of Faith - Chapter One - Part 4

Once a month since September 2010 at our midweek prayer meeting & Bible study we have been studying the Westminster Confession of Faith.

This and subsequent posts DV overtime on the blog will contain the notes which were handed out on each occasion.

An audio recording of this study can be listened to on the Church's SermonAudio page - click here

Part four - Chapter One continued

We are continuing to dwell upon the opening chapter sections II & III of the W.C.F, which read:

CHAPTER I - Of the Holy Scripture - Section II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: [The 66 books of the Old and New Testaments are then named]. All which are given by inspiration of God, to be the rule of faith and life.
CHAPTER I - Of the Holy Scripture - Section III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.

We are continuing to consider the evidence that supports the statement in the W.C.F. that the Scriptures have been given by 'inspiration'. We believe in the plenary [all], verbal [referring to the actual words] inspiration of the original Scriptures.

Points already considered
1. The Scriptures themselves claim so, 2 Tim 3:16,17. All of Scripture, the historical as well as the moral, the prophetical as well as doctrinal, are verbally inspired.

2. There must be more than enlargement of the understanding and conception in inspiration since a great many of the things were such as could not have entered into the hearts of men or angels, had they not been revealed to the mind by the Holy Spirit.

New material
3. Inspiration must extend to the words as well as the concepts, for how could the sacred writers, who like all others were accustomed to thinking in words, have the ideas suggested to their own minds except in words? How could they have written intelligibly about future events with which they could have has no previous acquaintance and on doctrinal subjects, far above their comprehension, had not the language as well as the subject matter been furnished to them by divine suggestion? Take note of 1 Cor 2:13: Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. Paul here refers to the words he has used to teach being given by the Holy Ghost. This is verbal inspiration.

Studies in the Westminster Confession of Faith - Chapter One - Part 3

Once a month since September 2010 at our midweek prayer meeting & Bible study we have been studying the Westminster Confession of Faith.

This and subsequent posts DV overtime on the blog will contain the notes which were handed out on each occasion.

An audio recording of this study can be listened to on the Church's SermonAudio page - click here

Part Three - Chapter One continued

We are continuing to dwell upon the opening chapter sections II & III of the W.C.F. They reads:
CHAPTER I - Of the Holy Scripture - Section II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: [The 66 books of the Old and New Testaments are then named]. All which are given by inspiration of God, to be the rule of faith and life.
CHAPTER I - Of the Holy Scripture - Section III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.

The W.C.F. affirms that the canon of Scripture embraces the books of the Old & New Testaments and furthermore that the books of the Apocrypha have no place in that canon. Before we progress to consider the principles of inspiration and authority it is worth considering how the canon of Scripture was decided upon.

I. Inclusion & completion of the canon of Scripture. 

Which books would have a place in the canon of Scripture was decided upon by an examination of the evidences which show that each of them were written by an inspired prophet or inspired apostle whose name they bear or under the supervision of one.

Studies in the Westminster Confession of Faith - Chapter One - Part 2

Once a month since September 2010 at our midweek prayer meeting & Bible study we have been studying the Westminster Confession of Faith.

This and subsequent posts DV overtime on the blog will contain the notes which were handed out on each occasion.

An audio recording of this study can be listened to on the Church's SermonAudio page - click here

Part Two - Chapter One continued
Of the Holy Scripture - Section I
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 inexcusable; yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation. Therefore it pleased the Lord at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church; 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; which maketh the Holy Scripture to be most necessary; those former ways of God's revealing His will unto His people being now ceased.

There are four propositions that arise out of this section. We have already noted the first two:
1. The light of nature and the works of creation and providence are sufficient to make known the fact that there is a God, and somewhat of His nature and character, so as to leave the disobedience of men without excuse.
2. The knowledge attainable from the light of nature is insufficient to give fallen man that knowledge of God, and of His will, which is necessary unto salvation. This is proved to be true.
We are coming to the next two:

Studies in the Westminster Confession of Faith - Chapter One

Once a month since September 2010 at our midweek prayer meeting & Bible study we have been studying the Westminster Confession of Faith.

This and subsequent posts DV overtime on the blog will contain the notes which were handed out on each occasion.

An audio recording of this study can be listened to on the Church's SermonAudio page - click here

Part Two - Chapter One

The Westminster Assembly meeting initially on 1st July 1643 and consisted of 30 laymen [10 lords and 20 commoners] and 121 divines.

On October 12, 1643, in the aftermath of the signing of the Solemn League and Covenant between England and Scotland, the Westminster Assembly was added to with Scottish representatives and subsequently received a new directive from Parliament that the divines should forthwith: 

"confer and treat among themselves of such a discipline and government as may be most agreeable to God's holy Word, and most apt to procure and preserve the peace of the church at home, and nearer agreement with the Church of Scotland and other Reformed Churches abroad." 

The W.C.F. subsequently sat for 5 years, 6 months and 21 days; in which time it held 1,163 sessions; with an average attendance 80-90. Their formal existence ended on 22nd February 1649.

In this study we are coming this evening to commence a consideration of the Confession itself.

Studies in the Westminster Confession of Faith - Introduction

Once a month since September 2010 at our midweek prayer meeting & Bible study we have been studying the Westminster Confession of Faith.

This and subsequent posts DV overtime on the blog will contain the notes which were handed out on each occasion.


An audio recording of this study can be listened to on the Church's SermonAudio page - click here

Introduction to the Westminster Confession of Faith

The Westminster Confession of Faith is classed as one of the subordinate standards of our denomination. 

The primary standard by which we judge all things has to be the Word of God. We stand for the old principle rediscovered at the time of the Protestant Reformation: Sola Scripture - the Scriptures alone. Believing the Bible to be the verbally inspired and infallible Word of God, we hold it to be the final authority for all our belief and practice. To use the language of the Shorter Catechism answer to Qu 2: The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. Therefore the Word of God must be classed as our primary standard.

The WCF along with the Articles of Faith of the FPC are classed as our subordinate standards. We adhere to the exposition of Scripture doctrine that is set forth in the Westminster Confession of Faith [hereafter called W.C.F.] and the Articles of Faith of the Free Presbyterian Church. The W.C.F. & Articles of Faith derive their authority from the Scriptures. 

A plea for family worship

Below are the words of Robert Shaw in his exposition of the Westminster Confession of Faith regarding the matter of family worship.

The words are to be found in his exposition of chapter 21, section 6 which reads:
Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable to, any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere in spirit and in truth; as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly or wilfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto.

Robert Shaw says:
Religious worship ought to be performed in private families daily. This is a duty which the light of nature very plainly teaches. And the heathens will rise up in judgment against the prayerless families of professed Christians; for besides their tutelar deities, who were supposed to preside over cities and nations, and who had public honours paid to them in that character, they had their household gods, whom every private family worshipped at home as their immediate guardians and benefactors.

But the light of Scripture gives a more clear discovery of the obligation to this duty. It is recommended by the example of the saints recorded in Scripture; and good examples as really bind us to the duty as express precepts. We find Abraham rearing up altars wherever he came; and his attention to family religion was expressly commended by God, Gen. 18:19. We have the examples of Joshua (24:15); of Job (1:6); and of David, 2 Sam. 6:20. But we have a still more engaging example of family worship on record in Scripture than any of these, even the example of our Saviour himself, who, though he had no house of his own, yet he had a family, Matt. 10:25. Now we find him retiring from the crowd that followed him, and praying with his own family, Luke 9:18: "As he was alone praying, his disciples were with him."

The practice of family worship tends to promote even the temporal prosperity of families; for it is the blessing of God that maketh rich and prosperous; and what more likely way to obtain that blessing, than for a whole family to join in prayer and ask it daily of God? Prov. 3:33. Much more does family worship tend to promote the spiritual and eternal interests of families; while it is also the most effectual means to propagate religion from generation to generation.

On the other hand, the neglect of this duty will bring the curse of God upon families; for "the curse of the Lord is in the house of the wicked," Prov. 3:33. How awful is that text, Jer. 10:25: "Pour out thy fury upon the heathen that know thee not, and upon the families that call not upon thy name." Let the head of every family, then, adopt the excellent resolution of Joshua: "As for me and my house, we will serve the Lord".