THE WESTMINSTER STANDARDS
Confessional Theology
Life Bible Presbyterian Church: Reformation Lecture
30 October 2004

Introduction

Once the author read a Christian magazine and it has a statement that
says, “No Creed but Christ!” While at the first glance, it may seem quite an impressive phrase, but further examination refers a lack of understanding of the writer of those words concerning the vital place of creeds in the church today. The English word “creed” comes from a Latin word credo which means “I believe.” Creeds are a confession or expression of the faith of believers.  Creeds do not exist apart from the Scriptures, but a sound creed is a properly worded statement of biblical truths. Philip Schaff, the noted church historian, in his Creeds of Christendom, defines it as  

A creed or rule of faith is a confession of faith for public use or a form of words setting forth with authority certain article of faith which are regarded by the framers and necessary for salvation, or at least for the well-being of the Christian church. A creed may cover the whole ground of Christian doctrines or contain only one such point as decreed fundamental and sufficient for the Christian faith.  

Where and when did creeds originate? In Matt 10:32, Jesus says, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” Perhaps one of the first of creeds mentioned in the Bible is what Peter says in Matt 16:16, “Thou art the Christ, the Son of the living God.” Nathanael said the same in John 1:49, “Rabbi, thou art the Son of God; thou art the King of Israel.” Creeds never precede faith, but presupposes it. Creeds are subordinate to the Bible and their value depends on its measure of agreement with the Scriptures. A well-worded and biblically sound creed can be a relatively accurate expression of revealed truths, as I believe is the case in the Westminster Confession (among others).  

Every church should be properly described by this acrostic:- 

Apostolic (not apostate)

Biblical or bible based

Confessional (better still calvinistic and covenantal)

Doctrinal (not experiential)

Evangelistic

Fundamental (not ecumenical) 

Every well-regulated Christian today, including the church, should have some doctrinal standards that are adhered to by its members, and a confession or creed that is biblical serves them well. Neither creed nor no-creed can be an absolute protection of the purity of faith and practice, but I think we are better off with the former than the latter. For example, the Apostles’ Creed became the prevailing standard in the first few centuries in the West, later followed by the Nicene Creed in the East. The first few centuries of theological controversies led to the formulation of many orthodox creeds and confessions to combat heresies. 

From the Athanasian Creed (against the heresy of Arianism) to the Creed of Chalcedon and later, during the 16th Century Protestant Reformation, then in 1530, the Augsburg Confession (1530)  by Luther (and Melancthon to be exact), the Canon of Dort (1618–19) where we get the five points of Calvinism, under the acronym TULIP, and the Westminster Confession of Faith (1643–47), the Reformed creed for Presbyterian and some Congregational and (even some Baptist churches,) the Thirty-Nine Articles of the Church of England, the Helvetic Confession by Henrich Bullinger, the Heidelberg Catechism and Belgic Confession by Guido De Bres, are just some examples (there are others which are not mentioned here). For our purpose, we shall consider the Westminster Confession of Faith here. 

The divines at Westminster were acquainted with the best of Reformed thought in churches in and out of the British Isles. It can be said in the words of B. B. Warfield that "it belonged to the historical situation of the Westminster Divines that their doctrinal work should take much the form of a consensus of the Reformed theology" (The Westminster Assembly and its Work, 159). The theology of the Westminster Standards thus is the Reformed theology which we (the BP churches) adhere to in our BP Constitution today. 

History of the Assembly

Consider the words of  BB Warfield on the Westminster assembly:  

B B Warfield (adapted  From The Calvin Forum, Volume 9 (1944) said

The Reformation of the sixteenth and seventeenth centuries was peculiarly prolific in the production of Confessions of Faith, as also of Catechisms. It was an age of ardent and polemic faith and the framing of creeds was the natural result. Nearly all of these creeds are notable and valuable exhibitions of Christian truth, and not a few of them are of priceless value. But the Westminster Confession and Catechisms are the last in the series of these great Reformation creeds. The rich repertory of Protestant confessional statement, covering more than a hundred years, was the heritage of the Westminster divines. Of even greater significance is the fact that no other Protestant or Reformed confession had brought to bear upon its composition such a combination of devotion, care, patience and erudition as was exhibited in the work of the Westminster Assembly. The Westminster Confession and Catechisms, therefore, are the mature fruit of the whole movement of creed formation throughout fifteen centuries of Christian history. In particular, they are the crown of the greatest age of confessional exposition, the Protestant Reformation. No other similar documents have concentrated in them, and formulated with such precision, so much of the truth deposited in the Christian revelation.

Vow taken by the Assembly

I, ______________ Do seriously promise and vow in the presence of Almighty God that in this assembly, whereof I am a member, I will maintain nothing in point of doctrine, but what I believe to be most agreeable to the  word of God, nor in point of discipline, but what I may make most for God’s glory and the peace and good of this church . 

Such was the devotion and commitment to God and his word of these spiritual giants.  

(William Parker, Puritan Profiles, Ross shire: Christian Focus Publications, 1996, 5) 

Death of members during the course of the assembly.

Due to the long period of meeting and discussions the assembly  experienced the loss of some members in the process. They include the following:

Daniel Featley, Thomas Coleman, Jeremiah Burroughs, Herbert Palmer and William Twisse, John White, Alexander Henderson and others. 

Officers of the Assembly

There are 4 groups of members in the assembly from 4 denominations  They are

The Presbyterians –69-( William Twisse )

The Episcopalians -28 ( James Ussher)

The Erastians -14 (John Selden)

The Independents – 10 (Thomas Goodwin) 

There are various officers who served the assembly during their almost six years of meeting and deliberations. They include the following:

Prolocutor or presiding officer

Assessors or assistants to the presiding officer

Scribes or those who take minutes

Amenuensis to assist the scribes  

Comments by Others on the Assembly

Richard Baxter, author of the Reformed Pastor and Christian Directory. 

“The divines there congregate were men of eminent learning and Godliness and ministerial abilities and fidelity and not being worthy to be one of the myself, I may the more freely speak that Truth which I know even in the face of malice and envy, that as far as I am able to judge by the information of all history of that kind, and by any other evidence left us the Christian world since the days of the apostles had never a synod of more excellent divines (taking one thing with another) than this synod and the synod of Dort were”. 

(William Parker, Puritan Profiles, Ross shire: Christian Focus Publications, 1996, 288) 

Philip Schaff, renowned church Historian. 

The Westminster Confession together with its catechisms, is the fullest and ripest statement of the calvinistic system of doctrine. In theological ability and merit it is equal to the best works of the kind, and is not surpassed by the Lutheran Formula of Concord or the Roman Decrees of the Councils of Trent and the Vatican I. It is intrinsic value which alone ca n explain the fact that it has supplanted the older Scottish standards of John Knox and John Craig in the and, of their birth and that its was adopted by three distinct denominations by the Presbyterian in full, by the congregationalist and the regular Baptist with some slight modifications, altogether it represents the most vigorous and yet moderate form of Calvinism.  

(William Parker, Puritan Profiles, Ross shire: Christian Focus Publications, 1996, 11). 

Anecdotes during the Assembly Meetings

There is a interesting incident during the debates on the shorter catechism on What is God “The assembly spent a great deal of time discussing this and could not come to any conclusion, then Gillespie was called upon to pray and seek the Lord’s guidance in prayer.  

“O God, thou who art a spirit, infinite, eternal, and unchangeable in thy being, wisdom power holiness, justice, goodness and truth, thus producing the catechism famous answer to Q4.  

Another incident was the discussion on the theme of excommunication on Matt 18:15-17 John Selden the learned member of the parliament gave an impressive speech saying  that  the passage contain no warrant for ecclesiastical jurisdiction but concerned the ordinary practice of the Jews in their common civil courts. Later, George Gallespie as asked to give his view and response, he gave such a fine speech in favour of this passage for church censure and discipline that later, John Selden conceded in mortification that “this young man by his single speech has swept away the learning and labour of ten years of my life”. 

(William Parker, Puritan Profiles , Ross shire: Christian Focus Publications, 1996, 111)  

Such was the calibre and excellent quality of men who were in the assembly. 

Doctrinal and Practical Themes covered in the Confessions:

To the question “can a Christian Make an Oath?”

The answer was given in chap 22, Of Lawful Oaths and Vows.

And to other, what is the place of good works in the life of a believer?. The answer is in chap 16, Of Good Works.

Or What is the relationship between the Christian and the state authorities,/ the answer is given in chap 23, Of the Civil Magistrates.

Or to another, how can or should the church deal with offenders and what are the powers vested upon the officers of the church?

The answer is given in chap 30, Of Church Censures.

And many other relevant and important concerns of the day. We will benefit greatly to know the confessions and catechism well.

And many others practical and theological questions that were answered by the divines in the confessions and catechisms.

The august and monumental work of a group of 121 English and Scottish godly commissioners (including celebrated men like William Twisse, Rutherford, George Gallespie, Lightfoot, Henderson, Wallis, etc) sanctioned by the English Parliament from 1643 to 1647 was a systematic summary of the Reformed doctrines (33 doctrinal themes) which came to be known commonly as the Westminster Confession of Faith (WCF), the sole confessional authority among most English-speaking Presbyterians even today. Alex Mitchell’s writing, in the “Introduction to the Minutes of the Session of the Westminster Assembly of Divines”, has this to say about its purposes: 

The Westminster Assembly was called together chiefly for two purposes: viz first, to vindicate the doctrine of the Church from misrepresentation, and to show that it was in harmony with that of the other Reformed Churches; and, secondly, to effect such changes on her polity and worship as would bring her into closer union with the Church of Scotland and the Reformed Churches on the Continent. 

17th century England was a rich and seasonal time for a monumental work such as the writing of a creed for the Church and nation. The Puritan leader, Oliver Cromwell, had defeated the Catholic monarch, Charles I, and under his reign, England experienced a time of renewal in the interest of true religion. The Assembly, called by Parliament, comprised intellectual and spiritual giants of the time with such men as William Twisse, the prolocutor (ie Chairman or Moderator), George Gallespie, Thomas Goodwin, Jeremiah Burrough, Cornelius Burgess, Samuel Rutherford and other divines. Never before in church history had we seen such an august assembly of learned saints congregated together for the purpose of formulating and promulgating the doctrines of grace in a confessional statement, men of ripe scholarship and devoted piety who were renowned models of earnest preaching and guides of practical godliness even unto this day. A contemporary of the divines, Richard Baxter, author of The Reformed Pastor and A Christian Directory, which is often quoted, may be repeated here: 

The divines there congregated were men of eminent learning and godliness, and ministerial abilities and fidelity; and being not worthy to be one of them myself, I may the more freely speak that truth which I know, even in the face of malice and envy, that, as far as I am able to judge by the information of all history of that kind, and by other evidences left us, the Christian world, since the days of the Apostles, had never a Synod of more excellent divines than this Synod and the Synod of Dort.

The Westminster Assembly was summoned by the English Parliament in 1643. Its mission was to advise Parliament in restructuring the Church of England along Puritan lines. To the assembly were invited 121 ministers (the "divines" as some would called them who are also Puritans), 10 members of the House of Lords, 20 of the Commons, plus 8 nonvoting (but influential) representatives of Scotland, which was allied to the English Parliament by a treaty, the "Solemn League and Covenant." Different views of church government were represented, Presbyterianism being the dominant position. On theological matters, however, there was virtual unanimity in favour of a strong Calvinistic position, unequivocally rejecting what the assembly saw as the errors of Arminianism, Roman Catholicism, and sectarianism.

The assembly's Confession of Faith, completed in December, 1646, is the last of the classic Reformed confessions and by far the most influential in the English-speaking world. Though it governed the Church of England only briefly, it has been widely adopted by British and American Presbyterian bodies as well as by many Congregational and Baptist churches worldwide (including the BP churches). It is well known for its thoroughness, precision, conciseness, and balance. The Westminster Standards rightly understood included not only the Confession proper, the Larger and Shorter Catechism, (theological) but also the documents of The Directory for Public Worship and the Presbyterial Form of Church Government (ecclesiological) which we will discuss here shortly.  

Uses of the Confession

As published in the Maranatha Bible-Presbyterian Church Fifth Anniversary Magazine in October 1995, 119–120, the usefulness of the Confession is delineated as follows: 

1.    The Confession is an excellent summary of sound biblical Christian doctrines. It encapsulates all the major teachings of the Protestant faith in a succinct and yet comprehensive form.

2.    It is a guard against false teachings and practices. This is the standard second to the Scriptures that we can refer to as a most helpful guide against all the insidious and aberrant teachings in the Christian world today.

3.    It is a form of catechism and substantive religious teachings. What can be a better tool for teaching in our Sunday school or for those who seek water baptism but the Shorter Catechism with all the important truths covered in that wonderful question-and-answer method?

4.    It is a rallying point for sound Christian unity. In the true spirit of Christian ecumenism (not the way the World Council of Churches [WCC] is doing today with all its unacceptable compromises), the Westminster Confession can serve as a unifying point for all true believers who adhere to the historic Christian faith, with the fundamentals of the Christian religion upheld and defended.

5.    Finally, it is to shape and regulate theological thinking and public teaching and preaching. One of the best source and place to teach the Word of God is to explain the doctrines contained in this peerless book to the growing congregation to build up and strengthen their most holy faith. 

In summary, there are seven practical uses of a Reformed creed. Its usefulness can be summarised using the following alliteration (adapted and modified): 

1.    To define the theological standards of the church.

2.    To distinguish a reformed church from others that hold to a different doctrinal position.

3.    To defend the faith where there is an assault on the church and its beliefs.

4.    To disseminate the doctrines of grace to the succeeding generations to come.

5.    To develop sound and biblical inter-church relations with those who are like-minded in the faith.

6.    To disciple, nurture and teach younger Christians in the faith.

7.    To deepen our connection and understanding of the church in the past. 

Content of the Confession Proper

The content of 33 chapters includes the following aspects of systematic theology and more. 

Theology 

Bibliology

Christology

Anthropology

Ecclesiaslogy

Eschatology

Soteriology

Practical Theology  

For example, the confessions also covers practical aspect of Christian living like:

The laws of God, Christian Liberty and Liberty of Conscience, Sabbath Worship, lawful oaths, civil magistrates, marriage and divorce, church censures, synods and councils and gives biblical references for all the statements made properly supported by scriptures always.  

For example, it has given us rules for marriage and a stand on divorce (ie on grounds of adultery and desertion) under what grounds it is so called permitted under chapter 24 a statement on remarriage as well (ie for the innocent party)   Excellent definitions can be gleaned for the confession for example on repentance in chapter 15 and the sacraments under chapter 27 and justification under chapter 11 and others as well. It is a rich resource for preachers and laypeople in both teaching and preaching of the word and personal study of doctrinal themes as well (ie good materials for SS, NBC and fellowships messages and topics as well). 

The Larger and Shorter Catechisms

The larger catechism is specially designed for both preaching and the training of adult believers in the reformed faith in a systematic fashion. The larger Catechism has 196 questions and the shorter has 107 questions. Both of them cover The Lord’s Prayer and the 10 commandments (with practical implications and applications) at great length with useful and illuminating elaborations. The former is called the larger for two reasons, it has more detailed answers hence longer and more questions covered as well. For example, consider questions Q70 what is Justification and how is it different from sanctification, In Q75 and the answer is given in Q77 and others. 

And for the shorter Catechism, consider the important sections include:  what are the offices of Christ as our redeemer and the answers to that is given in Q24-26 where the offices of prophet, priest and king are developed with biblical references. The decrees of God and the teaching of creation, providence and sin are also dealt with adequately in the catechism as well. 

Characteristics of the Confession

Firstly, if you read the Confession carefully, you will notice that all the statements made are supported by Scriptures. That is one of the key principles of the Assembly, that they were to express Scriptures in a comprehensible way and everything said must be authenticated by the words of the Holy Scriptures.  Consider the sample below with scriptural proof on Creation adapted from the confession it self for illustration of its biblical orientation and emphasis. 

A second characteristic of the Confession is the emphasis upon the Lordship and the absolute sovereignty of the triune God. When the authors attempted to say who God is, they declared their belief in the “one only living and true God . . . working all things according to the counsel of His own immutable and most righteous will.” When they spoke of God’s eternal decree, that is, God’s eternal purpose, they declared that “God from all eternity did by the most wise and holy counsel of His own will, freely and unchangeably ordain whatsoever comes to pass.” The Confession emphasises throughout the personal activity of God in the created order. The deliberation was punctuated with much prayer and intercession for God’s guidance and wisdom. 

The third characteristic is the strong and clear expression of covenant theology in the Confession. Together with election, covenant theology is a pre-eminent expression of God’s saving activity in the lives of depraved men. The WCF remarkably discusses the doctrine of the covenants and unifying them with the principle of grace and human responsibility. Consider the example given below. 

A fourth characteristic of the Confession is the emphasis on practical Christian living. The Confession is not just an intellectual statement of Faith, but it provides pragmatic scriptural guidelines for the believers in their daily conduct and decorum, for example, the section on sanctification, in Question 75 of the Larger Catechism, says,  

Sanctification is a work of God’s grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of His Spirit applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin, and rise unto newness of life.  

A quick survey of the Ten Commandments under the Larger Catechism provides a wide array of applications for the believer to consider seriously. For example, the Assembly actually spells out what would constitute a violation of the Ten Commandments by giving concrete practical examples, as in Question 142, 

The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving any thing that is stolen; fraudulent dealing, false weights and measures, removing landmarks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexations lawsuits, unjust inclosures and depopulations; ingrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbour what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us. 

B B Warfield [From The Calvin Forum, volume 9 (1944) quipped on the confessions].

“It is of even greater importance that a Reformed creed should be consistently biblical. The faith God has given to His church cannot receive too accurate and consistent exhibition in the forms of confession and catechism so that they may serve as the symbols of wholehearted devotion to the Word of God, as the means of instruction and edification and its bulwarks against error. Both of these requirements have been admirably fulfilled by the Westminster standards. It is for these reasons that they have performed such signal service in the history of the Reformed church as the instruments of unity and the guardians of orthodoxy. To discard the heritage of the past is the mark of both ignorance and conceit. The way of humility before God and of gratitude to Him is to recognize that other men laboured and we have entered into their labours.” 

Directory of Public Worship

The assembly also wrote a guide for reverential sabbath worship that is still relevant and needed today.  It has practical principles and implications for us on the manner we ought to conduct ourselves  in sacred worship Consider this excellent quotation on worship adapted from the Directory of Public Worship, framed by the Westminster assembly.  

Of the Assembling of the Congregation, and their Behaviour in the Public Worship of God.

WHEN the congregation is to meet for public worship, the people (having before prepared their hearts thereunto) ought all to come and join therein; not absenting themselves from the public ordinance through negligence, or upon pretence of private meetings.

Let all enter the assembly, not irreverently, but in a grave and seemly manner, taking their seats or places without adoration, or bowing themselves towards one place or other.

The congregation being assembled, the minister, after solemn calling on them to the worshipping of the great name of God, is to begin with prayer.

"In all reverence and humility acknowledging the incomprehensible greatness and majesty of the Lord, (in whose presence they do then in a special manner appear,) and their own vileness and unworthiness to approach so near him, with their utter inability of themselves to so great a work; and humbly beseeching him for pardon, assistance, and acceptance, in the whole service then to be performed; and for a blessing on that particular portion of his word then to be read: And all in the name and mediation of the Lord Jesus Christ." The public worship being begun, the people are wholly to attend upon it, forbearing to read any thing, except what the minister is then reading or citing; and abstaining much more from all private whisperings, conferences, salutations, or doing reverence to any person present, or coming in; as also from all gazing, sleeping, and other indecent behaviour, which may disturb the minister or people, or hinder themselves or others in the service of God.

If any, through necessity, be hindered from being present at the beginning, they ought not, when they come into the congregation, to betake themselves to their private devotions, but reverently to compose themselves to join with the assembly in that ordinance of God which is then in hand. 

Of Public Reading of the Holy Scriptures.

READING of the word in the congregation, being part of the public worship of God, (wherein we; acknowledge our dependence upon him, and subjection to him) and one mean sanctified by him for the edifying of his people, is to be performed by the pastors and teachers.

Howbeit, such as intend the ministry, may occasionally both read the word, and exercise their gift in preaching in the congregation, if allowed by the presbytery thereunto.

All the canonical books of the Old and New Testament (but none of those which are commonly called Apocrypha) shall be publicly read in the vulgar tongue, out of the best allowed translation (ie KJV) distinctly, that all may hear and understand.

How large a portion shall be read at once, is left to the wisdom of the minister; but it is convenient, that ordinarily one chapter of each Testament be read at every meeting; and sometimes more, where the chapters be short, or the coherence of matter requireth it.

It is requisite that all the canonical books be read over in order, that the people may be better acquainted with the whole body of the scriptures; and ordinarily, where the reading in either Testament endeth on one Lord's day, it is to begin the next.

We commend also the more frequent reading of such scriptures as he that readeth shall think best for edification of his hearers, as the book of Psalms, and such like.

When the minister who readeth shall judge it necessary to expound any part of what is read, let it not be done until the whole chapter or psalm be ended; and regard is always to be had unto the time, that neither preaching, nor other ordinances be straitened, or rendered tedious. Which rule is to be observed in all other public performances.

Beside public reading of the holy scriptures, every person that can read, is to be exhorted to read the scriptures privately, (and all others that cannot read, if not disabled by age, or otherwise, are likewise to be exhorted to learn to read,) and to have a Bible.

Church Polity and Biblical Theology in Presbyterianism (adapted from the Presbyterian Church, USA). 

The assembly also wrote the FORM OF PRESBYTERIAL CHURCH-GOVERNMENT. This deals with the role and duties of officers which Christ hath appointed for the edification of his church, and the perfecting of the saints, which includes pastors, and other church-stewards like elders and deacons.

The basis of Presbyterian polity is theological. Our polity is not just a convenient way of getting things done; it is rather, the ordering of our corporate life which expresses what we believe in accordance to God s holy word. The connection between faith and order is inseparable. At its heart, the polity of the church expresses our Reformed theology. What we do and the way we do it is an expression of how we understand our faith.

The Scots Confession makes this clear when it speaks about the marks of the true church, those qualities which enable us to identify the church. These marks have to do with both purity of doctrine and proper procedure. The two are interrelated for what is true must also be expressed in the way things are done. Thus the right administration of the sacraments has to do both with proper understanding of them and with the way in which they are done, and the exercise of discipline is a matter of proper biblical practice and procedure to have the right impact an consequences.

Central to this relationship between faith and practice is our conviction that Scripture is central to all the church does. The shape of the life of the church, that is its polity, is a direct expression of what we believe the Bible teaches. This is not to say that  other forms of church order, reflecting the understanding of others of God’s people, are inimical to Scripture. We do affirm, however, that we believe that the Presbyterian polity is biblical in that it expresses our deepest insights from Scripture about the relationship between God and the proper governance of his people of God.
 

A. The Covenant

It is from Scripture that a central theme of the polity of the Church is derived: That of the covenantal nature of God’s dealing with humankind from the beginning. God chose a people and bound them in a covenant community. For us, that covenant community is the church which Paul describes in I Cor 12 as the body of Christ. Each member is called to a particular ministry according to gifts and abilities as a part of the one ministry of the covenant community. Every member is called to minister in the world. Some are called to minister within the church as its officers. It is indispensable that each member of the covenant community has a sense of commitment and sound in faith. Individuals are in relationship to God through their participation and membership in the covenant community to which they are called. The two sacraments, Baptism and the Lord’s Supper, bind the community of faith together and are to be administered in the presence of the community by those charged by the community with this responsibility.

The emphasis upon the covenant is also the basis for the vesting of authority in representative assemblies now called governing bodies elected by the people. The covenant between God and the church is expressed by the corporate bodies far more effectively than by any individual. The representative the body is the best way to seek out and express God’s will.

God’s covenant is made with all who are bound together in Christ. Presbyterians   affirm that every particular bible-believing protestant denomination is but a part of this great church catholic, and must recognize members of all other branches of the church as our sisters and brothers.

This understanding also means that Presbyterians are expressions of the covenant of God. No congregation can stand by itself. It is not complete as a microcosm of the whole church, to be a full expression of God’s covenant with the church. Our polity affirms that it is the more inclusive governing bodies which are more truly representative of the diversity of God’s covenant people. Thus they are to reflect accurately the church’s understanding of God’s will for the governing bodies of the church.

B. Human Sin

Another theological principle which lies at the root of Presbyterian polity is also derived from Scripture. It is the clear understanding that all are depraved sinners. Any individual entrusted with very much power may well misuse that power. Individuals may only represent the governing bodies of the church in order to carry out the instructions or directions of the body which empowered them to speak or act, and they are always responsible to the church body they represent.

Presbyterians find the locus of the church neither in the local congregation, as in a congregational polity, nor in a hierarchy of authoritative individuals, as in episcopal polity. Presbyterians believe, of course, that God calls individuals to faith; but we believe that the corporate life of the church is best expressed by the system of representative governing bodies in which ordained officers (elders and deacons) act on behalf of the church and requires humble complaint to the word of God.

No individual in our system holds any absolute authority in the church except by the collective elected officers of the church. The officers of a governing body are temporary and limited. The required offices are those of a moderator and a clerk and these titles suggest modesty about function. Someone must preside over the proceedings and someone must keep adequate records. The authority in the church, includes a relationship with the Presbytery, Synod, or General Assembly working together with the particular governing body  of  the church (ie session). The right of the people to elect their officers, including pastors, is in itself a safeguard against their abuse of power.

C. Sovereignty of God

A third biblical emphasis behind Presbyterian polity is the insistence that God has to do with all of life. There is no way by which the temporal and spiritual can be neatly divided. The church must seek God’s will for the whole of life in society. The spiritual welfare of the church involves its total obedience to God’s will and is expressed by faithfulness in all that it does.

All governing bodies of the church are obligated to consider and act upon proper understanding of how each is to express God’s will in the whole of life. Each governing body, therefore, may need to deal with issues which are complex and difficult and submit to the will and word of God.  

The Bible-Presbyterian churches adheres to the Westminster Confession of Faith, (in our constitution) and believers ought to have a good understanding and application of the contents of it, including the Larger and Shorter Catechisms. It is lamentable today that sound creeds and confessions are seldom given their rightful places in the life of the church and, perhaps, this could be one of the reasons that accounts for its susceptibility to doctrinal heresy, deception, and falsehood, and the spiritual dilemma of its members today. It is important that we d not just claimed to have a creed but actually practice what is written in the creed, or else that claim is futile and worthless. Reformed creeds have become relegated to a place of neglect or insignificance in the teaching of sound biblical doctrines In some churches. It is our prayer that the Word of God, expressed in sound words in our Presbyterian creed and confession. Will be zealously read and internalised in our hearts today.

Conclusion

The Church today is much spiritually impoverished from a profound ignorance of the historic Creeds and Confessions. There is a place for Confessions in the life of a church and the individual. It is the constitution of a body of believers and a marker and guide for ecclesiastical affairs, sound doctrinal teaching and preaching, a safeguard against heresies. It behoves every believer to study and understand the implication of the Confession, to be acquainted with Scriptures in a way that we can appreciate and relate to it. It is lamentable today that sound creeds and confessions are seldom given their rightful places in the life of the church and, perhaps, this could be one of the reasons that accounts for its susceptibility to doctrinal heresy, deception, and falsehood, and the spiritual dilemma of its members today.  It is important that we do not just claim to have a creed but actually practise what is written in the creed, or else that claim is futile and worthless. It belongs to every sincere Christian who desires growth and knowledge of God to delve deeply into the content of the Westminster Confession of Faith, which the author heartily recommends. (That is why there is a Catechism Class for candidates for baptism in BP Churches, based on the Shorter Catechism). The WCF has the most comprehensive reformed content for the understanding of vital fundamental doctrines of the Christian faith. Read and Know the Westminster Confession of Faith and the Shorter and Larger Catechissm and meditate, memorise, masticate, digest, assimilate,  internalise it, and  apply it as well. Teach it to our children and friends as the Lord enables us .

Jack Sin

Maranatha Bible Presbyterian Church

www.maranatha-bpc.com

NB:  For a deeper study on this subject, read

James Bordwine, A Guide to Westminster Standards, Jefferson: The Trinity Foundation, 1991

AA Hodge, The Confession of Faith, Edinburgh: The Banner of Truth Trust, 1992

Rowland Ward, The Westminster Confession of Faith A Study Guide, Victoria: New Melbourne Press, 1996

William Parker, Puritan Profiles, Ross shire :Christian Focus Publications, 1996

Westminster Confession of Faith and Subordinate Standards Edinburgh: William Blackwood and Sons Ltd ,1973

Thomas Vincent, Shorter Catechism Explained From Scripture , Edinburgh: The Banner of Truth Trust, 1980

Thomas Watson, Body of Divinity, Edinburgh: The Banner of Truth Trust, 1979.