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Westminster Confession of Faith: For Study Classes
The Westminster Confession of faith is an unsurpassed summary of biblical truth, and is familiar ground to people of Reformed and Presbyterian conviction. Ideal for churches and colleges everywhere.
Kindle Edition
First published January 1, 1964
About the author
G.I. Williamson
15 books7 followersG. I. Williamson was a Christian minister for fifty years.
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Displaying 1 - 30 of 42 reviews
January 5, 2023
Breve em português.
December 3, 2011
A must read for people who need to know what their faith teaches.
April 13, 2020
Thorough and helpful commentary on Westminster Confession of Faith. William shows "(1) the firm scriptural foundation of the teaching of this Confession, and (2) the relevance of this Confession for today."
Notes
1. Of the Holy Scriptures
Internal evidence that Bible is God's Word
• NT writers accept OT as God's Word (Acts 4:24-25; Luke 1:68-79; Matt 5:18; John 10:35).
• Christ promised to give Holy Spirit to apostles so they could write NT (John 15:26-27).
• Apostles treated each others' writings as God's Word (2 Pet 3:16).
• Bible contains info which could only come from God (Gen 1-2; Rev 21-22).
• Bible contains many fulfilled prophecies (there are many of Jesus' life alone).
• Bible never contradicts itself, though written by many men in different times and places.
• Bible teaches plan of salvation and system of ethics beyond human wisdom.
Christ and apostles gave final revelation (Heb 1:1; John 15:15; Acts 20:27; Rev 22:18-19).
"While the true (or perfect) original text would not be entirely reproduced in any single copy, yet it would not be lost or inaccessible because by the majority testimony of the several copies, error would always be witnessed against. The true text would be perfectly preserved within the body of witnesses."
3. Of God’s Eternal Decree
God has sovereignly predetermined everything (Acts 15:18; Eph 1:11; 3:11; Heb 6:17; Matt 10:29; 1 Kings 22:1-40).
Free actions of humans are both free and predetermined (Acts 2:23; 4:27-28; Phil 2:13).
Humans are free in sense of not being forced by an external power to act contrary to what they want to do. Humans aren't free in sense of having power to do good or evil at any moment in time. Unregenerate people have liberty but not ability to do right. Though unregenerate are free from external coercion, they aren't free from control of their own nature, which is evil, and causes them to do evil (Matt 7:17-19).
Unregenerate do evil because it's what they want to do (Gen 6:5; Ps 53). Regenerate are given new desires and natures, and will to do the good that God has predetermined for them.
God can only know future for certain because He makes it certain.
"Scripture simply says this: that God gives to some men what they most assuredly and richly deserve (namely, damnation) while to others he gives the wholly unmerited gift of salvation (which they in no way deserve)."
Salvation is in no way dependent on independent human action
1. Salvation is completely of grace, not caused by works (Eph 2:8; Rom 11:6), even foreseen works.
2. Repentance and faith are gifts.
3. Humans are by nature dead in sin (Eph 2:1, 5), unable to repent and have faith.
4. Election is conditioned on God's pleasure, not anything in person.
5. Of Providence
Human free will is in God's control (Prov 21:1; 19:21).
"We are responsible precisely because we do our own will when we sin. Because God is the infinite, eternal, and immutable one, He is able to allow us to do as we please (within the limitations of opportunity and ability) and yet render certain that we will do what he has predetermined that we will do." See Gen 50:20.
"Satan and his host (of men and angels) are the 'authors' of sin, although God has created them and decreed even their sin without being himself the author of it."
6. Of the Fall of Man, of Sin, and of the Punishment Thereof
Total depravity: Rom 1:25; 3:11; Gen 6:5; 8:21; John 6:44; Ps 51:5.
Traducianism (belief that child's soul and body are "generated" by parents) seems more biblical than creationism (belief that only child's body is generated by parents, and God puts a soul into it), because soul as well as body are imprinted by original sin and God wouldn't create a sinful soul. See Heb 7:10; Gen 47:26.
7. Of God’s Covenant with Man
Elements of covenant of works are implied. Tree of life and tree of knowledge of good and evil showed alternatives of obedience and life or disobedience and death. Gen 2:17 shows God requires perfect and personal obedience. Gal 3:12 says if a man were to keep all God's commands, he'd receive life.
8. Of Christ the Mediator
Christ actually took sinners' sin and punishment, and gave them pardon and restoration. He didn't merely open the possibility for pardon and restoration, or open a way for sinners to go to God for pardon and restoration.
Particular (definite, limited) atonement: Matt 1:21; 20:28; John 6:37-39; 17:9-10; 10:15ff; Rom 8:33.
How to understand verses that seem to speak of universal atonement (Heb 2:9; 2 Cor 5:14-15; 1 John 2:2; 1 Tim 4:10)
• Look at context to understand scope. E.g., Heb 2 speaks of "the many sons" Christ will bring to glory, not all people.
• Bible often uses universal expressions to describe general, not absolute, phenomena. E.g., Matt 3:5 speaks of all Judea going to John the Baptist, yet Luke 7:30 says Pharisees and lawyers didn't accept John's baptism.
• Christ is savior of world in general sense (people from all nations) but not in absolute sense of every individual.
Christ's work gives whole human race temporal benefits and delay of damnation (Gen 8:20 - 9:17). In one sense He is savior of all men, and in another sense savior or believers (1 Tim 4:10).
"Christ freely and sincerely offers salvation to all who hear the gospel, whether they be elect or not." See Matt 11:28; 23:37.
9. Of Free Will
Fallen, unregenerate man has liberty (freedom from coercion) to be good or evil, but only has the ability to do evil (Deut 30:19; John 6:44).
10. Of Effectual Calling
There are elect infants who die in infancy. Believers have reason to hope that their infants are elect (Luke 18:15-16; 2 Sam 12:23; Acts 2:38-39; Ezek 16:20-21).
11. Of Justification
Elect aren't justified from eternity. Decree of justification is from eternity, but execution happens in time (1 Pet 2:20; Rom 8:30).
16. Of Good Works
Good works and rewards for them are both of grace (Matt 13:12).
Common grace keeps conscience from completely forgetting God's commands, and culture, tradition, civil authority, and convicting power of gospel stimulate conscience to restrain evil.
17. Of the Perseverance of the Saints
Perseverance: John 3:36; 5:24; 10:28; Phil 1:6; Jer 32:40; 1 John 2:19; 1 Pet 1:5.
18. Of the Assurance of Grace and Salvation
Assurance of salvation: Rom 8:16; 1 John 2:3; 3:14; Heb 6:11; 2 Pet 1:10; John 3:36.
"God communicates the assurance that we are the children of God only by bringing our spirits into concurrence with his Word."
19. Of the Law of God
Regarding pictures of Jesus, "when it is said that they are legitimate because they are not used in worship, we reply that they are not legitimate because one cannot have a proper thought or feeling with respect to Christ other than that of reverence and worship."
God allows personal and national self-defense (Num 35:31; Ex 22:2; Rom 13:1f.
21. Of Religious Worship, and the Sabbath Day
We must worship God only as He prescribes in His Word (Mark 7:7; Jer 19:5).
"Sin unto death" in 1 John 5:16 probably refers to blasphemy against Holy Spirit; open apostasy (Matt 12:31-32).
Ordinary elements of worship: prayer, reading Scripture, preaching of Word, administration of sacraments, church discipline, singing psalms, receiving offerings.
Occasional elements of worship: religious oaths and vows, thanksgiving on special occasions, religious fasting.
Westminster Assembly believed only psalms should be sung in worship. "It has never been proved that God has commanded his Church to sing the uninspired compositions of men rather than or along with the inspired songs, hymns, and psalms of the Psalter in divine worship."
That tabernacle and temple had decorations doesn't mean our churches should. The ceremonial system of visible things has been abrogated. And tabernacle and temple were divinely inspired by God, unlike modern decorations.
Length of time for fasting varies (1 Sam 7:6f; 31:13; 2 Sam 12:21f; 2 Chron 20:3; Neh 1:4f; Matt 4:2f; Acts 10:30; 13:2f; 14:23).
Sabbath was instituted long before ceremonial law (Gen 2:2-3).
4th Commandment is moral, not ceremonial. God wrote it on stone next to other commands which are moral.
Jesus explained which types of work are legitimate on Sabbath
• Works of piety (work that must be done so God can be worshipped, e.g., pastor preaching).
• Works of necessity (work that can't be delayed without harm to life or property, e.g., rescuing animal, firefighting).
• Works of mercy (e.g., act of kindness to person sick or in distress).
Reason for "new" Sabbath (1st day of week) is that Christ did work of redemption (his death and burial), a work of necessity and mercy, on former Sabbath (6th day).
Christ's work secured Sabbath (Heb 4:8-9).
Death penalty for breaking 10 Commandments was abrogated with civil law, but 10 Commandments themselves (moral law) were never abrogated.
4th Commandment says remember Sabbath day, not remember 7th day. Principle is 1 day in 7.
Apostolic church observed 1st day of week as Sabbath (Matt 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor 16:2; Rev 1:10).
24. Of Marriage and Divorce
Polygamy was result of depraviy, and contrary to God's institution of marriage (Matt 19:5; Gen 4:16, 19; 6:5).
Adultery dissolves marriage, because adulterous relationship becomes one-flesh relationship (1 Cor 6:16). But, if adulterer repents and is forgiven, marriage can remain.
Deut 24:1-4 assumes remarriage will occur after divorce.
Word for "bound" or "bondage" in 1 Cor 7:15 refers to being bound to spouse in marriage, so to be not bound here refers to being freed from marriage (just cause for divorce).
25. Of the Church
"One should never leave a particular denomination as long as it is possible to remain without compromising obedience to Christ." See Rev 18:3-4.
28. Of Baptism
Greek "baptizo" doesn't mean "to immerse." It's used in ways that don't mean immersion in 1 Cor 10:2 (see Ex 14:22); Heb 9:10, 13, 19, 21; Acts 2:5 (see Acts 2:3, 16-18).
Infant baptism
• God commanded believers to give sign of covenant to their children. Baptism is this sign (Gal 3:16-17). God changed form of sign (from circumcision to baptism), but not everlasting covenant. He didn't revoke command to give sign to children.
• NT evidence confirms this position (Luke 18:15-16; Matt 19:5, 14; Col 2:11-12; Acts 2:38-39).
• 1 Cor 1:14 says children of at least 1 believing parent are holy.
29. Of the Lord’s Supper
Fermented wine should be used
• Jesus used unleavened bread and fermented wine in Lord's Supper. It was Passover, which required unleavened bread, and religious feasts used fermented wine.
• It must have been fermented wine for drunkenness to occur in 1 Cor 11:21.
• Ancient church used unleavened bread and fermented wine.
Sacrament isn't invalid if leavened bread or grape juice are used, as long as fermented wine isn't presented as sinful, which is unbiblical (John 2:1-11; Is 104:15; 1 Tim 5:23).
Open communion is unbiblical
• Jesus preached to all, but didn't offer sacraments to all.
• Jesus administered Lord's Supper in private, not public, gathering.
• Apostolic church allowed only those who were instructed, baptized, and gave evidence of faith (Acts 2:41-42), rejecting others (1 Cor 5:13; 2 Thess 3:6).
Apostolic church practiced closed communion, but that's not biblical today because some denominations and congregations have ceased to be true, and no one denomination is the true church. Closed communion today would exclude members of true church without evidence that they're not Christian.
Restricted communion is biblical. Before admitting a member of another denomination, a church must determine that person has sufficient understanding of truth, and credible profession of faith.
30. Of Church Censures
Presbyterianism is the only biblical form of church government
• Christ alone is head of church (Eph 5:23; Col 1:18).
• Elders are chosen by people over whom they rule (Acts 1:15-26; 6:1-6).
• All ruling officers (elders/bishops) are equal in authority (Acts 20:17, 28; Titus 1:5, 7).
• Each particular church must have a plurality of elders (Acts 14:23).
• Elders are ordained by the presbytery (large body of elders drawn from churches in communion) (1 Tim 4:14).
• Right of appeal from smaller to larger assembly of elders (Acts 15:1-31).
Church discipline process (Matt 18:15-18)
1. Individual corrects erring person privately.
2. If unsuccessful, individual informs 2-3 others (presumably elders).
3. They instruct erring person from Bible, calling for repentance.
4. Excommunication is last resort, for what there's an undeniable violation of one of 10 Commandments, and sinner persists in sin without repentance.
31. Of Synods and Councils
Clarifying role of civil government
• Government of Church is separate from government of State.
• Civil government may not interfere in affairs of any church so long as church isn't subversive of civil order, even in controversies of doctrine or discipline.
• Church officers alone have authority to appoint synods/councils, and civil government may not interfere.
Church is to teach biblical principles to State, not to interfere in affairs of State (John 18:36; Matt 13:33). Apostles and apostolic church didn't inter-meddle in civil affairs, and Bible doesn't teach that we should.
Church may concern itself with civil matters when State presents direct threat to spiritual concerns of Church, or when State requests opinion of Church.
33. Of the Last Judgment
Christ's Kingdom is:
• Already existent (Matt 4:17; 5:3; 16:19; Mark 9:1).
• Spiritual and invisible (Luke 17:20; John 3:3f; 18:36; 1 Thess 2:12; Col 1:13).
• Everlasting, not millennial only (Dan 2:44; 2 Pet 1:11).
• Not the possession of Israel, but given to all nations (Luke 12:32; Rev 11:15).
Christ's return will be without warning signs (Matt 24:36-39, 42-44).
We're living in last days (Heb 1:2; John 6:39; 11:24; 12:48; Acts 2:17; 2 Tim 3:1; 2 Pet 3:3; 1 John 2:18).
Great apostasy can't be completely future since Paul said the mystery of iniquity which causes this apostasy was already at work at his time (2 Thess 2:7f; 1 John 2:18, 22; 4:3).
Christ's victory will be complete when all His enemies, including death itself, are defeated, which means that general resurrection must occur at end of history.
Notes
1. Of the Holy Scriptures
Internal evidence that Bible is God's Word
• NT writers accept OT as God's Word (Acts 4:24-25; Luke 1:68-79; Matt 5:18; John 10:35).
• Christ promised to give Holy Spirit to apostles so they could write NT (John 15:26-27).
• Apostles treated each others' writings as God's Word (2 Pet 3:16).
• Bible contains info which could only come from God (Gen 1-2; Rev 21-22).
• Bible contains many fulfilled prophecies (there are many of Jesus' life alone).
• Bible never contradicts itself, though written by many men in different times and places.
• Bible teaches plan of salvation and system of ethics beyond human wisdom.
Christ and apostles gave final revelation (Heb 1:1; John 15:15; Acts 20:27; Rev 22:18-19).
"While the true (or perfect) original text would not be entirely reproduced in any single copy, yet it would not be lost or inaccessible because by the majority testimony of the several copies, error would always be witnessed against. The true text would be perfectly preserved within the body of witnesses."
3. Of God’s Eternal Decree
God has sovereignly predetermined everything (Acts 15:18; Eph 1:11; 3:11; Heb 6:17; Matt 10:29; 1 Kings 22:1-40).
Free actions of humans are both free and predetermined (Acts 2:23; 4:27-28; Phil 2:13).
Humans are free in sense of not being forced by an external power to act contrary to what they want to do. Humans aren't free in sense of having power to do good or evil at any moment in time. Unregenerate people have liberty but not ability to do right. Though unregenerate are free from external coercion, they aren't free from control of their own nature, which is evil, and causes them to do evil (Matt 7:17-19).
Unregenerate do evil because it's what they want to do (Gen 6:5; Ps 53). Regenerate are given new desires and natures, and will to do the good that God has predetermined for them.
God can only know future for certain because He makes it certain.
"Scripture simply says this: that God gives to some men what they most assuredly and richly deserve (namely, damnation) while to others he gives the wholly unmerited gift of salvation (which they in no way deserve)."
Salvation is in no way dependent on independent human action
1. Salvation is completely of grace, not caused by works (Eph 2:8; Rom 11:6), even foreseen works.
2. Repentance and faith are gifts.
3. Humans are by nature dead in sin (Eph 2:1, 5), unable to repent and have faith.
4. Election is conditioned on God's pleasure, not anything in person.
5. Of Providence
Human free will is in God's control (Prov 21:1; 19:21).
"We are responsible precisely because we do our own will when we sin. Because God is the infinite, eternal, and immutable one, He is able to allow us to do as we please (within the limitations of opportunity and ability) and yet render certain that we will do what he has predetermined that we will do." See Gen 50:20.
"Satan and his host (of men and angels) are the 'authors' of sin, although God has created them and decreed even their sin without being himself the author of it."
6. Of the Fall of Man, of Sin, and of the Punishment Thereof
Total depravity: Rom 1:25; 3:11; Gen 6:5; 8:21; John 6:44; Ps 51:5.
Traducianism (belief that child's soul and body are "generated" by parents) seems more biblical than creationism (belief that only child's body is generated by parents, and God puts a soul into it), because soul as well as body are imprinted by original sin and God wouldn't create a sinful soul. See Heb 7:10; Gen 47:26.
7. Of God’s Covenant with Man
Elements of covenant of works are implied. Tree of life and tree of knowledge of good and evil showed alternatives of obedience and life or disobedience and death. Gen 2:17 shows God requires perfect and personal obedience. Gal 3:12 says if a man were to keep all God's commands, he'd receive life.
8. Of Christ the Mediator
Christ actually took sinners' sin and punishment, and gave them pardon and restoration. He didn't merely open the possibility for pardon and restoration, or open a way for sinners to go to God for pardon and restoration.
Particular (definite, limited) atonement: Matt 1:21; 20:28; John 6:37-39; 17:9-10; 10:15ff; Rom 8:33.
How to understand verses that seem to speak of universal atonement (Heb 2:9; 2 Cor 5:14-15; 1 John 2:2; 1 Tim 4:10)
• Look at context to understand scope. E.g., Heb 2 speaks of "the many sons" Christ will bring to glory, not all people.
• Bible often uses universal expressions to describe general, not absolute, phenomena. E.g., Matt 3:5 speaks of all Judea going to John the Baptist, yet Luke 7:30 says Pharisees and lawyers didn't accept John's baptism.
• Christ is savior of world in general sense (people from all nations) but not in absolute sense of every individual.
Christ's work gives whole human race temporal benefits and delay of damnation (Gen 8:20 - 9:17). In one sense He is savior of all men, and in another sense savior or believers (1 Tim 4:10).
"Christ freely and sincerely offers salvation to all who hear the gospel, whether they be elect or not." See Matt 11:28; 23:37.
9. Of Free Will
Fallen, unregenerate man has liberty (freedom from coercion) to be good or evil, but only has the ability to do evil (Deut 30:19; John 6:44).
10. Of Effectual Calling
There are elect infants who die in infancy. Believers have reason to hope that their infants are elect (Luke 18:15-16; 2 Sam 12:23; Acts 2:38-39; Ezek 16:20-21).
11. Of Justification
Elect aren't justified from eternity. Decree of justification is from eternity, but execution happens in time (1 Pet 2:20; Rom 8:30).
16. Of Good Works
Good works and rewards for them are both of grace (Matt 13:12).
Common grace keeps conscience from completely forgetting God's commands, and culture, tradition, civil authority, and convicting power of gospel stimulate conscience to restrain evil.
17. Of the Perseverance of the Saints
Perseverance: John 3:36; 5:24; 10:28; Phil 1:6; Jer 32:40; 1 John 2:19; 1 Pet 1:5.
18. Of the Assurance of Grace and Salvation
Assurance of salvation: Rom 8:16; 1 John 2:3; 3:14; Heb 6:11; 2 Pet 1:10; John 3:36.
"God communicates the assurance that we are the children of God only by bringing our spirits into concurrence with his Word."
19. Of the Law of God
Regarding pictures of Jesus, "when it is said that they are legitimate because they are not used in worship, we reply that they are not legitimate because one cannot have a proper thought or feeling with respect to Christ other than that of reverence and worship."
God allows personal and national self-defense (Num 35:31; Ex 22:2; Rom 13:1f.
21. Of Religious Worship, and the Sabbath Day
We must worship God only as He prescribes in His Word (Mark 7:7; Jer 19:5).
"Sin unto death" in 1 John 5:16 probably refers to blasphemy against Holy Spirit; open apostasy (Matt 12:31-32).
Ordinary elements of worship: prayer, reading Scripture, preaching of Word, administration of sacraments, church discipline, singing psalms, receiving offerings.
Occasional elements of worship: religious oaths and vows, thanksgiving on special occasions, religious fasting.
Westminster Assembly believed only psalms should be sung in worship. "It has never been proved that God has commanded his Church to sing the uninspired compositions of men rather than or along with the inspired songs, hymns, and psalms of the Psalter in divine worship."
That tabernacle and temple had decorations doesn't mean our churches should. The ceremonial system of visible things has been abrogated. And tabernacle and temple were divinely inspired by God, unlike modern decorations.
Length of time for fasting varies (1 Sam 7:6f; 31:13; 2 Sam 12:21f; 2 Chron 20:3; Neh 1:4f; Matt 4:2f; Acts 10:30; 13:2f; 14:23).
Sabbath was instituted long before ceremonial law (Gen 2:2-3).
4th Commandment is moral, not ceremonial. God wrote it on stone next to other commands which are moral.
Jesus explained which types of work are legitimate on Sabbath
• Works of piety (work that must be done so God can be worshipped, e.g., pastor preaching).
• Works of necessity (work that can't be delayed without harm to life or property, e.g., rescuing animal, firefighting).
• Works of mercy (e.g., act of kindness to person sick or in distress).
Reason for "new" Sabbath (1st day of week) is that Christ did work of redemption (his death and burial), a work of necessity and mercy, on former Sabbath (6th day).
Christ's work secured Sabbath (Heb 4:8-9).
Death penalty for breaking 10 Commandments was abrogated with civil law, but 10 Commandments themselves (moral law) were never abrogated.
4th Commandment says remember Sabbath day, not remember 7th day. Principle is 1 day in 7.
Apostolic church observed 1st day of week as Sabbath (Matt 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor 16:2; Rev 1:10).
24. Of Marriage and Divorce
Polygamy was result of depraviy, and contrary to God's institution of marriage (Matt 19:5; Gen 4:16, 19; 6:5).
Adultery dissolves marriage, because adulterous relationship becomes one-flesh relationship (1 Cor 6:16). But, if adulterer repents and is forgiven, marriage can remain.
Deut 24:1-4 assumes remarriage will occur after divorce.
Word for "bound" or "bondage" in 1 Cor 7:15 refers to being bound to spouse in marriage, so to be not bound here refers to being freed from marriage (just cause for divorce).
25. Of the Church
"One should never leave a particular denomination as long as it is possible to remain without compromising obedience to Christ." See Rev 18:3-4.
28. Of Baptism
Greek "baptizo" doesn't mean "to immerse." It's used in ways that don't mean immersion in 1 Cor 10:2 (see Ex 14:22); Heb 9:10, 13, 19, 21; Acts 2:5 (see Acts 2:3, 16-18).
Infant baptism
• God commanded believers to give sign of covenant to their children. Baptism is this sign (Gal 3:16-17). God changed form of sign (from circumcision to baptism), but not everlasting covenant. He didn't revoke command to give sign to children.
• NT evidence confirms this position (Luke 18:15-16; Matt 19:5, 14; Col 2:11-12; Acts 2:38-39).
• 1 Cor 1:14 says children of at least 1 believing parent are holy.
29. Of the Lord’s Supper
Fermented wine should be used
• Jesus used unleavened bread and fermented wine in Lord's Supper. It was Passover, which required unleavened bread, and religious feasts used fermented wine.
• It must have been fermented wine for drunkenness to occur in 1 Cor 11:21.
• Ancient church used unleavened bread and fermented wine.
Sacrament isn't invalid if leavened bread or grape juice are used, as long as fermented wine isn't presented as sinful, which is unbiblical (John 2:1-11; Is 104:15; 1 Tim 5:23).
Open communion is unbiblical
• Jesus preached to all, but didn't offer sacraments to all.
• Jesus administered Lord's Supper in private, not public, gathering.
• Apostolic church allowed only those who were instructed, baptized, and gave evidence of faith (Acts 2:41-42), rejecting others (1 Cor 5:13; 2 Thess 3:6).
Apostolic church practiced closed communion, but that's not biblical today because some denominations and congregations have ceased to be true, and no one denomination is the true church. Closed communion today would exclude members of true church without evidence that they're not Christian.
Restricted communion is biblical. Before admitting a member of another denomination, a church must determine that person has sufficient understanding of truth, and credible profession of faith.
30. Of Church Censures
Presbyterianism is the only biblical form of church government
• Christ alone is head of church (Eph 5:23; Col 1:18).
• Elders are chosen by people over whom they rule (Acts 1:15-26; 6:1-6).
• All ruling officers (elders/bishops) are equal in authority (Acts 20:17, 28; Titus 1:5, 7).
• Each particular church must have a plurality of elders (Acts 14:23).
• Elders are ordained by the presbytery (large body of elders drawn from churches in communion) (1 Tim 4:14).
• Right of appeal from smaller to larger assembly of elders (Acts 15:1-31).
Church discipline process (Matt 18:15-18)
1. Individual corrects erring person privately.
2. If unsuccessful, individual informs 2-3 others (presumably elders).
3. They instruct erring person from Bible, calling for repentance.
4. Excommunication is last resort, for what there's an undeniable violation of one of 10 Commandments, and sinner persists in sin without repentance.
31. Of Synods and Councils
Clarifying role of civil government
• Government of Church is separate from government of State.
• Civil government may not interfere in affairs of any church so long as church isn't subversive of civil order, even in controversies of doctrine or discipline.
• Church officers alone have authority to appoint synods/councils, and civil government may not interfere.
Church is to teach biblical principles to State, not to interfere in affairs of State (John 18:36; Matt 13:33). Apostles and apostolic church didn't inter-meddle in civil affairs, and Bible doesn't teach that we should.
Church may concern itself with civil matters when State presents direct threat to spiritual concerns of Church, or when State requests opinion of Church.
33. Of the Last Judgment
Christ's Kingdom is:
• Already existent (Matt 4:17; 5:3; 16:19; Mark 9:1).
• Spiritual and invisible (Luke 17:20; John 3:3f; 18:36; 1 Thess 2:12; Col 1:13).
• Everlasting, not millennial only (Dan 2:44; 2 Pet 1:11).
• Not the possession of Israel, but given to all nations (Luke 12:32; Rev 11:15).
Christ's return will be without warning signs (Matt 24:36-39, 42-44).
We're living in last days (Heb 1:2; John 6:39; 11:24; 12:48; Acts 2:17; 2 Tim 3:1; 2 Pet 3:3; 1 John 2:18).
Great apostasy can't be completely future since Paul said the mystery of iniquity which causes this apostasy was already at work at his time (2 Thess 2:7f; 1 John 2:18, 22; 4:3).
Christ's victory will be complete when all His enemies, including death itself, are defeated, which means that general resurrection must occur at end of history.
July 9, 2020
Presuppositions act as rebar to our foundation, our web of convictions and theological understanding in addition to the context of those convictions in light of Scripture. Calvinist content such as predestination or infant baptism are undergirding our actual content, but not what we teach explicitly. We are not evangelizing people to be Calvinists, but to love people with our presuppositions existing beneath the surface. This book helps define such presuppositions.
September 19, 2018
Forever indebted to the men that made this document. What a heritage and a blessing.
Read
March 5, 2023Introduction
The confusion between church and state could have been avoided if the civil government
had been satisfied with its own powers and allowed the church to operate within its sacred
province. However, the reverse was the case. In this essay, Hetherington presents the story of the
Assembly of Divines, which began on July 1, 1643, with the appointment of Dr. Twisse as the first
prolocutor. The Assembly had two main goals: (1) that though there was a Christian church in
England, it was not organized, and organization was needed under biblical uniformity, and (2)
they should set forth the points of government and discipline which require the civil authority for
their full efficiency. The story of Assembly of divines according to Hetherington has been regarded
by some as comparatively an isolated event while to others as not very influential on those around
it. This means that the attraction this story draws to itself is somewhat lame. This also caused the
lack of ample materials concerning it. Hetherington noted to his general audience that “There were
in the Westminster Assembly three parties, the Presbyterians, the Independents, and the
Erastians.”1
Hence, this is a chapter-by-chapter book summary and it is comprised of an introduction,
and chapter-by-chapter summaries divided into sections of calendar year
1 P. 152
4
CHAPTER ONE
INTRODUCTORY HISTORICAL SKETCH.
Hetherington began this essay with the introductory historical sketch which has to do with
Cranmer's suggestion that eventually led to the establishment of the Church of England, which
broke away from the authority of the pope and established the monarch as the head of the church.
According to him, this had far-reaching consequences for the religious and political landscape of
England and eventually led to the formation of the Westminster Assembly of Divines.
The Westminster Assembly was convened in 1643 to address the theological and ecclesiastical
issues facing the Church of England. The Assembly was made up of theologians, scholars, and
clergy from England, Scotland, and Ireland and was tasked with developing a new system of
church government and public worship. The Assembly's work resulted in the production of several
important documents, including the Westminster Confession of Faith, the Larger and Shorter
Catechisms, and the Directory for Public Worship. These documents helped to establish the
doctrinal and liturgical standards for the Church of England and had a significant impact on the
development of Protestant theology and worship more broadly.
Overall, the Westminster Assembly was a pivotal moment in the history of the Church of England
and had a lasting impact on the religious and political landscape of England and beyond.
Chapter one comprises of twelve sections and each of these sections are calendar years which are
abridge accordingly as follows.
5
1531 HENRY STYLED SUPREME HEAD OF THE CHURCH
In this section, Hetherington presents a series of events that took place between the years
1531-1549. In 1531 according to him, the clergy made a fatal error by styling King Henry as the
Supreme Head of the Church and Clergy of England. This decision was made out of fear of
repercussions such as treason and Praemunire, as they saw what had happened to Wolsey. This
gave the king absolute power and abolished papal supremacy in England. As a result, the Church
of England was unable to exercise any direct influence in reforming abuses or preserving its sacred
ordinances from profanation. The power to discipline and excommunicate was also taken away
from the clergy.
In 1536, the convocation resulted in the 6 Articles of Religious agreement, which included the
Bible, the Apostolic, Nicene, and Athanasian Creeds, and the decrees of the first four general
Councils. The doctrine of justification was declared to signify the remission of sins and acceptance
into the favor of God. An English translation of the Bible was published in 1538, and the clergy
were instructed to procure Bibles for each church.
Under King Edward VI, a committee was created to supervise and provide purity among the clergy
and eliminate common errors and superstitions about scripture and worship. An act was passed in
1548 allowing communion to be received in both kinds, a significant step forward for reformers.
However, Edward's early death led to a new phase of persecution under Queen Mary, but under
Henry, there was some progress towards reformation.
In 1548-9, a liturgy was established by an act of Parliament to eliminate superstitions. The Book
of Ordinations was also established in 1550-1 to fix the rigidity of common ceremonies in the
Church of England. Some people, such as Hooper and Bucer, rejected the use of episcopal
vestments, while others saw them as an honor and dignity to the gospel.
6
1550 HOOPER REFUSES THE EPISCOPAL VESTMENTS
According to Hetherington, the Episcopal vestment was not considered important by wise
men, but it sparked a dangerous dispute when a sincere reformer named Hooper rejected it. Hooper
believed that the vestments were human inventions and not suitable for the simplicity of the
Christian religion, while others saw them as conferring dignity on the Gospel. Although Hooper's
claims seemed more justifiable, he was still required to wear the vestments for certain ceremonies.
In 1552, two significant changes took place: Parliament ratified alterations made by the reformers
to the Book of Common Prayer, and Articles of Religion were prepared by the authority of King
Edward. However, Queen Mary succeeded Edward in 1553 and attempted to restore the nation to
Popery, leading to great persecution, loss of life, and the imprisonment of reformed bishops.
Many people, including clergy, fled to seek refuge in various cities. However, troubles soon arose
among those who fled to Frankfort when their countrymen sought to join them but demanded strict
conformity to King Edward's religious service. Dr. Cox further exacerbated the conflict with his
aggressive innovations, ultimately succeeding in getting his way through intolerance and
despotism.
When Queen Elizabeth took power in 1558, she abused her position as the Supreme head of the
church and introduced unnecessary rules governing preaching, scripture exposition, and book and
play printing. She also resumed laws against heresy and made many changes to King Edward's
liturgy, causing great alterations.
7
1562 CONVOCATION - CLOSE OF REFORMING PERIOD
Hetherington reported that, out of 42 participants in the 1562 Convocation meeting, 39 were
recorded after some were omitted and others were combined. The purpose of their gathering was
to discuss further reformation in the Church of England. During the meeting, six changes were
made to the Church's standard of faith, including the elimination of holidays except for the Sabbath
and those related to Christ, the directive for ministers to face the congregation during prayer, the
omission of the ceremony of the cross in baptism, the allowance for the sick and elderly to sit
during communion, and the partial use of the surplice. These changes caused a heated debate, as
some argued they were inconsistent with the Book of Common Prayer. The final vote resulted in
58 for and 59 against after the inclusion of proxies.
The Convocation also produced A Book of Discipline and General View of the Grounds of
Controversy between the Court Divines and the Reforming Party Despotic Injunction of the
Queen. According to Hetherington, the primary issue that caused a rift between the Reforming
Party and the court of divines was whether it was appropriate to retain any semblance of Popery
in the Church's external practices. The court divines feared that accepting real doctrinal changes
would cause people to leave the Church, while the Reformers believed that leaving some traces of
Popery would help ease people's transition away from it.
The two parties debated this and other issues until they reached an agreement: the court party
would accept the Queen's Supremacy and the laws of the land as the standard of uniformity, while
the Reformers would submit to the decrees of provincial and national synods, even though they
regarded the Bible as the only standard. Those who refused to conform to the apparel established
by law and subscribe to their submission were immediately suspended, and those who wished for
greater purity were labeled as Puritans. Out of 100 ministers summoned to Lambeth, 61 subscribed
8
due to persuasion, fear of poverty, or threats, while 37 faced suspension and possible deprivation
of their livelihoods if they refused.
1566 THE PURITANS BEGIN TO FORM A SEPARATE BODY
In 1566, the Puritans according to Hetherington, found it necessary to establish a separate body
from the Church of England due to the oppressive practices of the Church. They believed that the
vestments and ceremonies used in the Church were idolatrous and prevented them from practicing
their faith according to their conscience. The establishment of a separate churches in London and
Geneva provided them with a space where they could worship without compromising their beliefs.
Apart from the use of clerical vestments, there were several other differences between the Puritans
and the Church of England. These differences included the belief in bishops' superiority over
presbyters and their sole right to ordination, which the Puritans saw as unscriptural and leading to
despotism. They also complained about the cathedral office-bearers, whom they deemed
unwarranted.
9
1567 their first Communion interrupted In this section, Hetherington explains how the Puritans'
first Communion was rudely interrupted by armed forces sent by the queen, who had been
informed of their separation from the Church. She saw their actions as a threat to her command
and deprived some of them of their freedom. This persecution continued, and attempts to reform
the Church through Parliament were met with immediate termination of the proposers' rights,
leaving the Puritans with no choice but to continue worshiping in a separate church.
On June 19, 1567, a group of people held a private meeting at Plumber's Hall where they planned
to have a sermon preached and communion dispensed. However, their peaceful worship was
interrupted by armed officers who seized the chief and dispersed the rest, sending them to prison
for setting up separate assemblies for worship. In 1571, a Parliament was held with attempts to
procure further reformation, but the proposed bill for altering the Prayer-Book was met with
disapproval from Queen Elizabeth. An act was passed that ratified the Thirty-nine Articles, but the
bishops disliked the clause that allowed ordination by presbyters alone. The Puritan Commons
desired to enact articles of discipline, but when this was not supported by the bishops, they
presented an address to the queen. The Parliament was dissolved without answering their
supplication. The convocation framed a canon of discipline that deprived Puritan divines of their
licenses to preach for refusing to subscribe to canons that were not yet legalized. Meanwhile, the
state of religion in the country was deplorable, with churches in dilapidation and decay and little
devotion among the laity. In response, the Puritans formed an association within the diocese of
Peterborough for promoting the purity of worship and the maintenance of discipline. They also
instituted "prophesyings" where ministers explained a selected text, and each in turn gave their
view of it.
10
1572 FIRST PRESBYTERY CONSTITUTED IN ENGLAND
Hetherington claimed in this section that the Presbyterian denomination can trace its roots back to
the 16th century, with the formation of the first Presbytery in 1572. This group of ministers, who
were part of the larger Puritan movement, sought to reform the Church of England according to
their understanding of the biblical model of church governance.
The term "Presbyterian" comes from the Greek word "presbyteros," which means "elder." In the
Presbyterian system, churches are governed by a body of elders who are elected by the
congregation. This is in contrast to the Episcopal system, where bishops have authority over
multiple churches, and the Congregational system, where each church is autonomous.
The early years of the Presbyterian movement in England were marked by persecution and
opposition from the authorities. Queen Elizabeth I and her successors saw the Puritans as a threat
to their authority and sought to suppress their activities. The Act of 1580, mentioned in the passage,
was just one of many measures aimed at curbing the influence of Puritan writings and preaching.
Despite this opposition, the Presbyterian movement continued to grow and spread throughout the
17th and 18th centuries. Today, Presbyterian churches can be found all over the world, and the
denomination remains committed to its historic principles of church governance, biblical
interpretation, and evangelism.
Whitgift's Articles High Commission Whitgift who was appointed to respond to the Parliament
Admonition depicted held, that the “Scriptures were a rule of faith; but not designed to be a standard
of discipline and government that this was changeable, and might be adapted to the civil
government of any country and that the times of the apostles could not be the best model, but rather
the first four centuries of the Church, during which she had reached a mature development.”
2
2 P. 42
11
1588 BANCROFT'S THEORY OF JURE DIVINO PRELACY
In response to English reformers who had no regards for the office of bishop, only regarded them
as human institutions, Archbishop Dr. Bancroft claimed in one of his sermons in 1588 that bishops
were distinct order from priests or presbyters in which authority was bestowed upon them jure
divino which is unswervingly from God himself. His defense was against the series of publications
of Pamphlets of tracks from Martin Mar-Prelate printing press occupied by Puritan. These tracks
contained serious criticism to bishops and his followers.
Attempt of Parliament to interfere Sufferings of Puritans In 1591, Parliament assembled with
the aim of rescuing the Puritans from their suffering. They sought to achieve this by investigating
the High Commission's conduct in imposing oaths and subscriptions not sanctioned by law.
However, the Queen was angered by this and commanded them not to meddle in matters of state
or ecclesiastical causes. She even threw several members, including the attorney-general, into
prison.
During this time, controversy arose regarding Sabbath keeping and the growth of Arminianism
among the Prelatists. The Puritans acquiesced with Dr. Bound's thesis on the Sabbath, which he
published in 1595. In it, he claimed that the Sabbath is a day of rest from business and recreation
and should be devoted entirely to the worship of God. However, the Prelatists considered this to
be inappropriate, as it elevated the Sabbath above other church festivals.
Following the convocation that took place in 1604, Bancroft succeeded Whitgift as the archbishop
of Canterbury. He immediately imposed subscription to canons and articles with great rigor and
silenced or deposed Puritan ministers who refused to comply, effectively functioning as the grand
inquisitor. He immediately discharged the grand inquisitor function by imposing subscription to
canons and articles with the utmost rigor, silencing or deposing those Puritan ministers who
refused to comply.
12
1616 RISE OF THE INDEPENDENTS, OR CONGREGATIONALISTS
The rise of the Independent or congregation was to begin with, in the year 1616 according to
Hetherington when in addition Mr. Henry who was himself influenced by Mr. Robinson in Holland
where he sought refuge. Furthermore, having returned back to England, among those whom Mr.
Jacob, spoke to were several Puritans who were suffering at the hands of the Church of England.
As they discussed their beliefs and frustrations with the Church of England, they began to realize
that they could no longer continue as members of that church. Instead, they decided to form their
own church, one that would be based on their own beliefs and interpretations of scripture. As
Hetherington put it that Mr. Jacob imparted his views to several others of the suffering Puritans
and lastly, they decided to pathways with the Church of England, to unite in Church Fellowship,
and to maintain the ordinances of Christ in a pure manner. According to Hetherington, “They
met, and in the most solemn manner declared their faith, pledged themselves in a mutual covenant
to each other, and to God, to walk together in all His ordinances, as He had already revealed, or
should further reveal them, chose Mr. Jacob to be their pastor, elected deacons, and thus formed
the first congregation of English Independents”3
3 P. 59
13
1618 THE KING'S BOOK OF SPORTS
In this section, Hetherington claimed that due to concerns that the people were being
exposed to the temptation of Jesuits because of their observance of the Sabbath, the, Book of Sport
was deemed necessary. Bishop Moreton was ordered by the king to write the book as a means of
preventing the Puritans from being seduced to Popery. The book was to be read in parish churches
in Lancashire. However, as soon as Abbot replaced Bancroft, the narrative changed. The king's
despotism began to rouse Parliament, as he considered anyone who opposed his power to be a
Puritan. Additionally, the king objected strongly to Calvinism and ruled tyrannically and with
opposition to the Puritans while showing favor to the Armenians. Hetherington described the
situation as a combination of despotism in the state and unsound theology in the church against
the combination of political liberty and religious purity.
When Charles I became king in 1625,
The confusion between church and state could have been avoided if the civil government
had been satisfied with its own powers and allowed the church to operate within its sacred
province. However, the reverse was the case. In this essay, Hetherington presents the story of the
Assembly of Divines, which began on July 1, 1643, with the appointment of Dr. Twisse as the first
prolocutor. The Assembly had two main goals: (1) that though there was a Christian church in
England, it was not organized, and organization was needed under biblical uniformity, and (2)
they should set forth the points of government and discipline which require the civil authority for
their full efficiency. The story of Assembly of divines according to Hetherington has been regarded
by some as comparatively an isolated event while to others as not very influential on those around
it. This means that the attraction this story draws to itself is somewhat lame. This also caused the
lack of ample materials concerning it. Hetherington noted to his general audience that “There were
in the Westminster Assembly three parties, the Presbyterians, the Independents, and the
Erastians.”1
Hence, this is a chapter-by-chapter book summary and it is comprised of an introduction,
and chapter-by-chapter summaries divided into sections of calendar year
1 P. 152
4
CHAPTER ONE
INTRODUCTORY HISTORICAL SKETCH.
Hetherington began this essay with the introductory historical sketch which has to do with
Cranmer's suggestion that eventually led to the establishment of the Church of England, which
broke away from the authority of the pope and established the monarch as the head of the church.
According to him, this had far-reaching consequences for the religious and political landscape of
England and eventually led to the formation of the Westminster Assembly of Divines.
The Westminster Assembly was convened in 1643 to address the theological and ecclesiastical
issues facing the Church of England. The Assembly was made up of theologians, scholars, and
clergy from England, Scotland, and Ireland and was tasked with developing a new system of
church government and public worship. The Assembly's work resulted in the production of several
important documents, including the Westminster Confession of Faith, the Larger and Shorter
Catechisms, and the Directory for Public Worship. These documents helped to establish the
doctrinal and liturgical standards for the Church of England and had a significant impact on the
development of Protestant theology and worship more broadly.
Overall, the Westminster Assembly was a pivotal moment in the history of the Church of England
and had a lasting impact on the religious and political landscape of England and beyond.
Chapter one comprises of twelve sections and each of these sections are calendar years which are
abridge accordingly as follows.
5
1531 HENRY STYLED SUPREME HEAD OF THE CHURCH
In this section, Hetherington presents a series of events that took place between the years
1531-1549. In 1531 according to him, the clergy made a fatal error by styling King Henry as the
Supreme Head of the Church and Clergy of England. This decision was made out of fear of
repercussions such as treason and Praemunire, as they saw what had happened to Wolsey. This
gave the king absolute power and abolished papal supremacy in England. As a result, the Church
of England was unable to exercise any direct influence in reforming abuses or preserving its sacred
ordinances from profanation. The power to discipline and excommunicate was also taken away
from the clergy.
In 1536, the convocation resulted in the 6 Articles of Religious agreement, which included the
Bible, the Apostolic, Nicene, and Athanasian Creeds, and the decrees of the first four general
Councils. The doctrine of justification was declared to signify the remission of sins and acceptance
into the favor of God. An English translation of the Bible was published in 1538, and the clergy
were instructed to procure Bibles for each church.
Under King Edward VI, a committee was created to supervise and provide purity among the clergy
and eliminate common errors and superstitions about scripture and worship. An act was passed in
1548 allowing communion to be received in both kinds, a significant step forward for reformers.
However, Edward's early death led to a new phase of persecution under Queen Mary, but under
Henry, there was some progress towards reformation.
In 1548-9, a liturgy was established by an act of Parliament to eliminate superstitions. The Book
of Ordinations was also established in 1550-1 to fix the rigidity of common ceremonies in the
Church of England. Some people, such as Hooper and Bucer, rejected the use of episcopal
vestments, while others saw them as an honor and dignity to the gospel.
6
1550 HOOPER REFUSES THE EPISCOPAL VESTMENTS
According to Hetherington, the Episcopal vestment was not considered important by wise
men, but it sparked a dangerous dispute when a sincere reformer named Hooper rejected it. Hooper
believed that the vestments were human inventions and not suitable for the simplicity of the
Christian religion, while others saw them as conferring dignity on the Gospel. Although Hooper's
claims seemed more justifiable, he was still required to wear the vestments for certain ceremonies.
In 1552, two significant changes took place: Parliament ratified alterations made by the reformers
to the Book of Common Prayer, and Articles of Religion were prepared by the authority of King
Edward. However, Queen Mary succeeded Edward in 1553 and attempted to restore the nation to
Popery, leading to great persecution, loss of life, and the imprisonment of reformed bishops.
Many people, including clergy, fled to seek refuge in various cities. However, troubles soon arose
among those who fled to Frankfort when their countrymen sought to join them but demanded strict
conformity to King Edward's religious service. Dr. Cox further exacerbated the conflict with his
aggressive innovations, ultimately succeeding in getting his way through intolerance and
despotism.
When Queen Elizabeth took power in 1558, she abused her position as the Supreme head of the
church and introduced unnecessary rules governing preaching, scripture exposition, and book and
play printing. She also resumed laws against heresy and made many changes to King Edward's
liturgy, causing great alterations.
7
1562 CONVOCATION - CLOSE OF REFORMING PERIOD
Hetherington reported that, out of 42 participants in the 1562 Convocation meeting, 39 were
recorded after some were omitted and others were combined. The purpose of their gathering was
to discuss further reformation in the Church of England. During the meeting, six changes were
made to the Church's standard of faith, including the elimination of holidays except for the Sabbath
and those related to Christ, the directive for ministers to face the congregation during prayer, the
omission of the ceremony of the cross in baptism, the allowance for the sick and elderly to sit
during communion, and the partial use of the surplice. These changes caused a heated debate, as
some argued they were inconsistent with the Book of Common Prayer. The final vote resulted in
58 for and 59 against after the inclusion of proxies.
The Convocation also produced A Book of Discipline and General View of the Grounds of
Controversy between the Court Divines and the Reforming Party Despotic Injunction of the
Queen. According to Hetherington, the primary issue that caused a rift between the Reforming
Party and the court of divines was whether it was appropriate to retain any semblance of Popery
in the Church's external practices. The court divines feared that accepting real doctrinal changes
would cause people to leave the Church, while the Reformers believed that leaving some traces of
Popery would help ease people's transition away from it.
The two parties debated this and other issues until they reached an agreement: the court party
would accept the Queen's Supremacy and the laws of the land as the standard of uniformity, while
the Reformers would submit to the decrees of provincial and national synods, even though they
regarded the Bible as the only standard. Those who refused to conform to the apparel established
by law and subscribe to their submission were immediately suspended, and those who wished for
greater purity were labeled as Puritans. Out of 100 ministers summoned to Lambeth, 61 subscribed
8
due to persuasion, fear of poverty, or threats, while 37 faced suspension and possible deprivation
of their livelihoods if they refused.
1566 THE PURITANS BEGIN TO FORM A SEPARATE BODY
In 1566, the Puritans according to Hetherington, found it necessary to establish a separate body
from the Church of England due to the oppressive practices of the Church. They believed that the
vestments and ceremonies used in the Church were idolatrous and prevented them from practicing
their faith according to their conscience. The establishment of a separate churches in London and
Geneva provided them with a space where they could worship without compromising their beliefs.
Apart from the use of clerical vestments, there were several other differences between the Puritans
and the Church of England. These differences included the belief in bishops' superiority over
presbyters and their sole right to ordination, which the Puritans saw as unscriptural and leading to
despotism. They also complained about the cathedral office-bearers, whom they deemed
unwarranted.
9
1567 their first Communion interrupted In this section, Hetherington explains how the Puritans'
first Communion was rudely interrupted by armed forces sent by the queen, who had been
informed of their separation from the Church. She saw their actions as a threat to her command
and deprived some of them of their freedom. This persecution continued, and attempts to reform
the Church through Parliament were met with immediate termination of the proposers' rights,
leaving the Puritans with no choice but to continue worshiping in a separate church.
On June 19, 1567, a group of people held a private meeting at Plumber's Hall where they planned
to have a sermon preached and communion dispensed. However, their peaceful worship was
interrupted by armed officers who seized the chief and dispersed the rest, sending them to prison
for setting up separate assemblies for worship. In 1571, a Parliament was held with attempts to
procure further reformation, but the proposed bill for altering the Prayer-Book was met with
disapproval from Queen Elizabeth. An act was passed that ratified the Thirty-nine Articles, but the
bishops disliked the clause that allowed ordination by presbyters alone. The Puritan Commons
desired to enact articles of discipline, but when this was not supported by the bishops, they
presented an address to the queen. The Parliament was dissolved without answering their
supplication. The convocation framed a canon of discipline that deprived Puritan divines of their
licenses to preach for refusing to subscribe to canons that were not yet legalized. Meanwhile, the
state of religion in the country was deplorable, with churches in dilapidation and decay and little
devotion among the laity. In response, the Puritans formed an association within the diocese of
Peterborough for promoting the purity of worship and the maintenance of discipline. They also
instituted "prophesyings" where ministers explained a selected text, and each in turn gave their
view of it.
10
1572 FIRST PRESBYTERY CONSTITUTED IN ENGLAND
Hetherington claimed in this section that the Presbyterian denomination can trace its roots back to
the 16th century, with the formation of the first Presbytery in 1572. This group of ministers, who
were part of the larger Puritan movement, sought to reform the Church of England according to
their understanding of the biblical model of church governance.
The term "Presbyterian" comes from the Greek word "presbyteros," which means "elder." In the
Presbyterian system, churches are governed by a body of elders who are elected by the
congregation. This is in contrast to the Episcopal system, where bishops have authority over
multiple churches, and the Congregational system, where each church is autonomous.
The early years of the Presbyterian movement in England were marked by persecution and
opposition from the authorities. Queen Elizabeth I and her successors saw the Puritans as a threat
to their authority and sought to suppress their activities. The Act of 1580, mentioned in the passage,
was just one of many measures aimed at curbing the influence of Puritan writings and preaching.
Despite this opposition, the Presbyterian movement continued to grow and spread throughout the
17th and 18th centuries. Today, Presbyterian churches can be found all over the world, and the
denomination remains committed to its historic principles of church governance, biblical
interpretation, and evangelism.
Whitgift's Articles High Commission Whitgift who was appointed to respond to the Parliament
Admonition depicted held, that the “Scriptures were a rule of faith; but not designed to be a standard
of discipline and government that this was changeable, and might be adapted to the civil
government of any country and that the times of the apostles could not be the best model, but rather
the first four centuries of the Church, during which she had reached a mature development.”
2
2 P. 42
11
1588 BANCROFT'S THEORY OF JURE DIVINO PRELACY
In response to English reformers who had no regards for the office of bishop, only regarded them
as human institutions, Archbishop Dr. Bancroft claimed in one of his sermons in 1588 that bishops
were distinct order from priests or presbyters in which authority was bestowed upon them jure
divino which is unswervingly from God himself. His defense was against the series of publications
of Pamphlets of tracks from Martin Mar-Prelate printing press occupied by Puritan. These tracks
contained serious criticism to bishops and his followers.
Attempt of Parliament to interfere Sufferings of Puritans In 1591, Parliament assembled with
the aim of rescuing the Puritans from their suffering. They sought to achieve this by investigating
the High Commission's conduct in imposing oaths and subscriptions not sanctioned by law.
However, the Queen was angered by this and commanded them not to meddle in matters of state
or ecclesiastical causes. She even threw several members, including the attorney-general, into
prison.
During this time, controversy arose regarding Sabbath keeping and the growth of Arminianism
among the Prelatists. The Puritans acquiesced with Dr. Bound's thesis on the Sabbath, which he
published in 1595. In it, he claimed that the Sabbath is a day of rest from business and recreation
and should be devoted entirely to the worship of God. However, the Prelatists considered this to
be inappropriate, as it elevated the Sabbath above other church festivals.
Following the convocation that took place in 1604, Bancroft succeeded Whitgift as the archbishop
of Canterbury. He immediately imposed subscription to canons and articles with great rigor and
silenced or deposed Puritan ministers who refused to comply, effectively functioning as the grand
inquisitor. He immediately discharged the grand inquisitor function by imposing subscription to
canons and articles with the utmost rigor, silencing or deposing those Puritan ministers who
refused to comply.
12
1616 RISE OF THE INDEPENDENTS, OR CONGREGATIONALISTS
The rise of the Independent or congregation was to begin with, in the year 1616 according to
Hetherington when in addition Mr. Henry who was himself influenced by Mr. Robinson in Holland
where he sought refuge. Furthermore, having returned back to England, among those whom Mr.
Jacob, spoke to were several Puritans who were suffering at the hands of the Church of England.
As they discussed their beliefs and frustrations with the Church of England, they began to realize
that they could no longer continue as members of that church. Instead, they decided to form their
own church, one that would be based on their own beliefs and interpretations of scripture. As
Hetherington put it that Mr. Jacob imparted his views to several others of the suffering Puritans
and lastly, they decided to pathways with the Church of England, to unite in Church Fellowship,
and to maintain the ordinances of Christ in a pure manner. According to Hetherington, “They
met, and in the most solemn manner declared their faith, pledged themselves in a mutual covenant
to each other, and to God, to walk together in all His ordinances, as He had already revealed, or
should further reveal them, chose Mr. Jacob to be their pastor, elected deacons, and thus formed
the first congregation of English Independents”3
3 P. 59
13
1618 THE KING'S BOOK OF SPORTS
In this section, Hetherington claimed that due to concerns that the people were being
exposed to the temptation of Jesuits because of their observance of the Sabbath, the, Book of Sport
was deemed necessary. Bishop Moreton was ordered by the king to write the book as a means of
preventing the Puritans from being seduced to Popery. The book was to be read in parish churches
in Lancashire. However, as soon as Abbot replaced Bancroft, the narrative changed. The king's
despotism began to rouse Parliament, as he considered anyone who opposed his power to be a
Puritan. Additionally, the king objected strongly to Calvinism and ruled tyrannically and with
opposition to the Puritans while showing favor to the Armenians. Hetherington described the
situation as a combination of despotism in the state and unsound theology in the church against
the combination of political liberty and religious purity.
When Charles I became king in 1625,
March 4, 2020
Yep - I've gone Reformed:-) Thank you Timothy Keller, John Piper, RC Sproul, Charles Spurgeon, and many more! I've been a christian all my life, but I didn't really understand it until these giants began to frame it in for me, digging deeper and building a more solid foundation for my faith to stand on.
I started life as a Quaker, cut my teeth in the Nazarene church (Wesleyan/holiness), then attended a charismatic church while attending a Church of Christ university (Lipscomb), and as an adult attended Conservative Baptist, Southern Baptist, Lutheran, and finally Assemblies of God; what a ride!
For years I found only milk at church; I got my meat from the books, youtube videos, and podcast of Keller, Piper, Sproul, etc. Finally we found a full meal at CRC Milwaukee - a confessional, creedal, orthodox, and missional church; an apolitical Christ and gospel centered community.
God is good - we are so happy.
I started life as a Quaker, cut my teeth in the Nazarene church (Wesleyan/holiness), then attended a charismatic church while attending a Church of Christ university (Lipscomb), and as an adult attended Conservative Baptist, Southern Baptist, Lutheran, and finally Assemblies of God; what a ride!
For years I found only milk at church; I got my meat from the books, youtube videos, and podcast of Keller, Piper, Sproul, etc. Finally we found a full meal at CRC Milwaukee - a confessional, creedal, orthodox, and missional church; an apolitical Christ and gospel centered community.
God is good - we are so happy.
October 11, 2007
The best commentary on the WCF that I know of. It is a study guide with questions through each chapter. Williamson is thorough without losing you along the way. Many Presbyterian seminarians use this book to help study for their ordination exams. It is a worthy read for anyone to understand basic reformed theological concepts as outlined in the WCF.
May 16, 2019
Una verdadera joya. Un hermoso resumen de lo que enseña la Escritura acerca de Dios y de su creación.
May 29, 2009
Westminster Confession of Faith: A Study Manual by G. I. Williamson (1964)
Want to read
October 30, 2020The Westminster Confession of Faithnbsp;is anbsp;Reformednbsp;confession of faith, in thenbsp;Calvinistnbsp;theological tradition. Although drawn up by the 1646 Westminster Assembly, largely of thenbsp;Church of England, it became and remains the 'subordinate standard' of doctrine in thenbsp;Church of Scotland, and has been influential withinnbsp;Presbyteriannbsp;churches worldwide.
In 1643, thenbsp;English Parliamentnbsp;called upon "learned, godly and judicious Divines", to meet atnbsp;Westminster Abbeynbsp;in order to provide advice on issues of worship, doctrine, government and discipline of the Church of England. Their meetings, over a period of five years, produced the confession of faith, as well as anbsp;Larger Catechismnbsp;and anbsp;Shorter Catechism. For more than three centuries, various churches around the world have adopted the confession and the catechisms as their standards of doctrine, subordinate to thenbsp;Bible.
This Kindle edition is based on the transcribed text of the Confession at Reformed.org, as well as pieces from the 1658 book "The Humble advice of the Assembly of divines, by authority of Parliament sitting at Westminster : concerning a Confession of faith ; with the quotations and texts of Scripture annexed ; presented by them lately, to both Houses of Parliament," available at http://www.archive.org/details/humble....
March 20, 2018
Great read highly recommend for anyone looking for clarity on their Christian faith.
I have to say Wow! I'm 34 years old at the time of this review. I grew up in and have spent most of my adult life apart of different denominations and non-denominations in the charismatic evangelical church.
I was introduced to reformed theology about a year ago and have been studying its history and theology ravenously ever since my curiosity was peaked. This book brought a lot of clarity to many holes I have had in my understanding of God, man, the church, and all the various caveats of theology involved in the Christian worldview and way of life.
140 plus pastors and theologians meeting together for over four years conducting over 1100 individual meetings to compile the Westminster confession of faith. G.I. Williamson does a great job bringing deeper understanding and clarity to each of the 33 confessions made in this momentous creed. Each chapter has a thorough break down of each of the confessions as well as great discussion questions at the end of each chapter. Highly recommend whether you read individually or in a group.
I have to say Wow! I'm 34 years old at the time of this review. I grew up in and have spent most of my adult life apart of different denominations and non-denominations in the charismatic evangelical church.
I was introduced to reformed theology about a year ago and have been studying its history and theology ravenously ever since my curiosity was peaked. This book brought a lot of clarity to many holes I have had in my understanding of God, man, the church, and all the various caveats of theology involved in the Christian worldview and way of life.
140 plus pastors and theologians meeting together for over four years conducting over 1100 individual meetings to compile the Westminster confession of faith. G.I. Williamson does a great job bringing deeper understanding and clarity to each of the 33 confessions made in this momentous creed. Each chapter has a thorough break down of each of the confessions as well as great discussion questions at the end of each chapter. Highly recommend whether you read individually or in a group.
February 27, 2020
Excellent study guide for small groups or Sunday School classes. The author is upfront about his Presbyterian leanings, but this book would still be of great benefit for all believers. Catholics will find much they disagree with and may take offense at some of the comments of the author's but despite this they would certainly benefit from learning what traditional Reformed (i.e., Calvinist) Christians believe and why.
The sections on Free Will (chapter 9), Justification (chapter 12), Assurance of Grace and Salvation (chapter 17), Sacraments (chapter 25), and The State of Men After Death, and the Resurrection of the Dead (chapter 31) are especially noteworthy.
Five stars.
The sections on Free Will (chapter 9), Justification (chapter 12), Assurance of Grace and Salvation (chapter 17), Sacraments (chapter 25), and The State of Men After Death, and the Resurrection of the Dead (chapter 31) are especially noteworthy.
Five stars.
December 31, 2023
A very good breakdown of the confession overall.
My main quibble is the assumption in all the arguments given that the author's particular brand of Presbyterianism is the only and obviously correct way to understand the confession and scripture, particularly clear in the section on church order and governance.
The breakdown of different eschatological views is a shining point - a very respectful balance and very illuminative timeline charts explaining the different views.
My main quibble is the assumption in all the arguments given that the author's particular brand of Presbyterianism is the only and obviously correct way to understand the confession and scripture, particularly clear in the section on church order and governance.
The breakdown of different eschatological views is a shining point - a very respectful balance and very illuminative timeline charts explaining the different views.
September 25, 2023
This is a great read if you want to organize your belief system and see what doctrine is taught by different denominations.
I would recommend this to any Christian (or not) who wants a better understanding of the reformed tradition.
It’s brilliantly written, in a very humble and clear manner.
I would recommend this to any Christian (or not) who wants a better understanding of the reformed tradition.
It’s brilliantly written, in a very humble and clear manner.
February 29, 2024
Book is good over all, minus his siding with the American revision of the WCF. He states the original WCF errs with regard to the magistrate relationship to the state, but gives no real arguments from scripture as to why this is the case. He essentially takes it as a given.
October 10, 2020
Excellent reference material
April 10, 2022
Excellent review and explanation!
May 24, 2023
Dense, chock full of scripture, a fascinating read on this historic confession that has inspired millions!
January 11, 2024
This study guide has done more to clarify and bolster my faith than any book outside Scripture has done (Mere Christianity is in the running).
September 5, 2022
Good, but there are better options out there.
December 22, 2023
If ever there's a time to be merely, unapologetically dogmatic, as in We're Right and Everyone Else is Wrong, an explanation of one's own religious tradition's distinctives is probably it. But it still doesn't make for pleasant reading.
How's this for a good distinction (made by a pastor I know): Dogmatics is good; we should be definite on doctrine and our rationale for why. Being Dogmatic, however is bad. It never convinces anyone except oneself, and what it convinces oneself of is how religiously awesome one is.
How's this for a good distinction (made by a pastor I know): Dogmatics is good; we should be definite on doctrine and our rationale for why. Being Dogmatic, however is bad. It never convinces anyone except oneself, and what it convinces oneself of is how religiously awesome one is.
June 2, 2022
A very helpful study through the Westminster Confession of Faith. I used this as a guide in recently teaching a church leadership training class. Well written, good historical background given, frequently handles objections and misunderstandings throughout the work, and carries an overall devotional quality. I would recommend this, especially for fellow pastors.
December 12, 2011
One must evaluate this book according to its purpose and usefulness, and not whether one agrees with the contents. Seen simply as an attempt to explicate the documents which identify the Presbyterian faith, the book succeeds quite well. The book tells one *how* to interpret the Westminster Confession of Faith, which is the document that serious Reformed churches and ministers *must* believe (and if you disagree with that last statement, trying saying that on the floor of Presbytery when you are being examined for ordination. Get back to me on that one).
Okay, back. The book sets forth the standard Reformed positions on Scripture, God, election, the Church, etc. It then backs up these positions with various "proof texts." The simplicity of the chapters is both the main strength and main weakness of the book. One is not bogged down with irrelevant detail, but nor does one ever get a thorough examination of the material.
While the book explains the positions quite well, it doesn't do a good job of *defending* them. There is no nuance nor is there any interaction with the different hermeneutical backgrounds that challenges to the WCF might offer. The author seems to assume only three theological positions: Calvinism, Rome, and Arminianism, and structures his argument on those lines. To be fair, historically those have been the main actors in our unique moment of Western civilization, but the result has been that young theological pups are offering arguments and answers to questions no longer asked.
In one of the great ironies of Reformed polemics, I do find it amusing that the Reformed world chose a paedocommunionist to write the standard book on what the Confession means.
Okay, back. The book sets forth the standard Reformed positions on Scripture, God, election, the Church, etc. It then backs up these positions with various "proof texts." The simplicity of the chapters is both the main strength and main weakness of the book. One is not bogged down with irrelevant detail, but nor does one ever get a thorough examination of the material.
While the book explains the positions quite well, it doesn't do a good job of *defending* them. There is no nuance nor is there any interaction with the different hermeneutical backgrounds that challenges to the WCF might offer. The author seems to assume only three theological positions: Calvinism, Rome, and Arminianism, and structures his argument on those lines. To be fair, historically those have been the main actors in our unique moment of Western civilization, but the result has been that young theological pups are offering arguments and answers to questions no longer asked.
In one of the great ironies of Reformed polemics, I do find it amusing that the Reformed world chose a paedocommunionist to write the standard book on what the Confession means.
January 18, 2016
This is an excellent exposition and study guide for the historic Presbyterian Westminster Confession of Faith. In my opinion, G.I. Williamson is at his best when he analyzes and explains the Reformed doctrines of Election and Free Will (liberty versus ability), Justification by faith, the Sacraments (signs and seals), Church Discipline, and the Regulative Principle of Worship. He provides excellent analogies, diagrams, and scriptural references. However I feel that Williamson is weakest on the subject of the Civil Magistrate (Chapter XXIII) when he attempts to refute the language of the original confession, albeit with very few scriptural references.
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September 20, 2016This is what it says - a study guide to the Westminster Confession. I had mixed feelings on this. Some parts of it I thought were very helpful, but others not as much. An example would be the last chapter, where the author and the Confession discuss eschatology. That comes to mind simply because it was the last thing I read. The book seemed to me to go further than the Confession on that topic in some ways that I didn’t find helpful, needful or charitable to other views. With that said, I did find many parts of the book genuinely helpful and I’m glad I read it.
June 22, 2007
I like Williamson's discussion on some of the Confession's sections and I get entirely confused and distracted with others. After getting 3/4 of the way through the study guide, I stopped using it and just looked at the Confession and the Bible passages instead. If I were doing it again, I would try to find another study guide that might stay more on task... or just study the Confession and consult a minister who knows his stuff throughout.
August 2, 2012
The WCF is great, amazing even. But this commentary really got under my skin. He frequently gets to the right conclusion with the wrong (or at least very incomplete) argument. That, and he doesn't really stay on topic, taking every opportunity to talk about his pet enemies instead of what the confession says.
Unfortunately, there aren't any other books like this out there. I would recommend reading the Confession on it's own, along with all the scripture proofs.
Unfortunately, there aren't any other books like this out there. I would recommend reading the Confession on it's own, along with all the scripture proofs.
December 29, 2007
For the RUF internship. An overview of the history and significance of the Westminster Confession of Faith, a historic confessional document. Interestingly enough from this side of the turn of the century, having originally published this work in 1964, one of Williamson's primary concerns was to speak to modernism.
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