An Exposition of the Westminster Confession of Faith

Robert Shaw, 1795-1863

PREFACE
In preparing the following Exposition of the Confession of Faith,
framed by the Westminster Assembly of Divines, it has been the
object of the author to state the truths embraced in each section,
to explain the terms; employed wherever it seemed necessary, and to
illustrate and confirm the doctrines. To avoid swelling the volume
to an undue size, the arguments have been stated with the utmost
possible brevity; in the illustrations, conciseness, combined with
perspicuity, has been studied, and numerous passages of Scripture,
which elucidate the subjects treated of, have been merely referred
to, without being quoted at large. It is hoped that the attentive
reader will here find the substance of larger works compressed
within a small space; that materials for reflection will be
suggested; and that an examination of the texts of Scripture marked,
will throw much light upon the points to which they refer.

The Westminster Confession of Faith contains a simple exhibition of
the truth, based upon the Word of God; but its several propositions
are laid in opposition to the heresies and errors which had been
disseminated in various ages. It has, therefore, been a prominent
object of the author of the Exposition to point out the numerous
errors against which the statements in the Confession are directed.
The reader will thus find the deliverance of the Westminster of
Divines upon the various errors by which the truth has been
corrupted in former times, and will be guarded against modern
errors, which are generally only a revival of those that had
previously disturbed the Church, and that had been long ago refuted.

To have transcribed the proofs from Scripture annexed to each
proposition by the Westminster Assembly of Divines, would have
extended this volume to an inconvenient size, but the texts have
been inserted after each section; and the additional labor of those
who will take the trouble of turning to these proofs in their Bibles
will be amply compensated. Their scriptural knowledge will be
enlarged, and they will be satisfied that every truth set down in
the Confession is "most agreeable to the Word of God." Of this the
author of the Exposition is so completely convinced, that he has not
found it necessary to differ from the compilers of the Confession in
any one point of doctrine. The language, in some cases, might admit
of improvement; but "as to the truth of the matter," he cordially
concurs in the judgment of the General Assembly of the Church of
Scotland in 1647, that it is "most orthodox, and grounded upon the
Word of God." And if the Confession, two hundred years ago,
contained a faithful exhibition of the truth, it must do so still;
for scriptural truth is, like its divine Author, "the same
yesterday, today, and forever."
Robert Shaw, Whitburn, May 12, 1845


1. Of the Holy Scripture

SECTION 1. Although the light of nature, and the works of creation
and providence, do so far manifest the goodness, wisdom, and power
of God, as to leave men inexcusable; yet they are not sufficient to
give that knowledge of God, and of his will, which is necessary unto
salvation: Therefore it pleased the Lord, at sundry times, and in
divers manners, to reveal Himself, and to declare that His will unto
His Church; and afterwards, for the better preserving and
propagating of the truth, and for the more sure establishment and
comfort of the Church against the corruption of the flesh, and the
malice of Satan and of the world, to commit the same wholly unto
writing; which makes the Holy Scripture to be most necessary; those
former ways of God's revealing His will unto His people being now
ceased.

Exposition of 1.1

There are few doctrines of supernatural revelation that have not, in
one period or another, been denied or controverted; and it is a
peculiar excellence of the Westminster Confession of Faith, that its
compilers have stated the several articles in terms the best
calculated, not only to convey an accurate idea of sacred truth but
to guard against contrary errors. In opposition, on the one hand, to
those who deny the existence of natural religion, and, on the other
hand, in opposition to Deists, who maintain the sufficiency of the
light of nature to guide men to eternal happiness, this section
asserts,—

1. That a knowledge of the existence of God, and a number of his
perfections, is attainable by the light of nature, and the works of
creation and providence.

2. That the light of nature is insufficient to give fallen man that
knowledge of God, and of his will, which is necessary unto
salvation.

3. That God has been pleased to grant to his Church a supernatural
revelation of his will.

4. That this revelation has been committed to writing, and that the
Holy Scripture is most necessary, the ancient modes of God's
revealing his will unto his people being now ceased.

First. That there is a God is the first principle of all religion,
whether natural or revealed, and we are here taught that the being
of God and a number of his perfections may be discovered by the
light of nature. By the word God is meant a Being of infinite
perfection; self-existent and independent; the Creator, Preserver,
and Lord of all things. "It is true, indeed, that to give a perfect
definition of God is impossible, neither can our finite reason hold
any proportion with infinity; but yet a sense of this Divinity we
have, and the find and common notion of it consists in these three
particulars,—that it is a Being of itself, and independent from any
other; that it is that upon which all things that are made depend;
that it governs all things." When we affirm that the being of God
may be discovered by the light of nature, we mean, that the senses
and the reasoning powers, which belong to the nature of man, are
able to give him so much light as to manifest that there is a God.
By our senses we are acquainted with his works, and by his works our
reason may be led to trace out that more excellent Being who made
them. This the Scripture explicitly asserts, Romans 1:19, 20: "That
which may be known of God is manifest in them (that is, in men), for
God has showed it unto them. For the invisible things of him from
the creation of the world are clearly seen, being understood by the
things that are made, even his eternal power and Godhead." The
existence of God is not less indubitable than our own existence.
Every man knows, with absolute certainty, that he himself exists. He
knows also that he had a beginning, and that he derived his being
from a succession of creatures like himself. However far back he
supposes this succession to be carried, it does not afford a
satisfactory account of the cause of his existence. His ancestors
were no more able to make themselves than he was; he must,
therefore, ascend to some original Being, who had no beginning, but
had life in himself from all eternity, and who gives life and being
to all other creatures. This is the Being whom we call God. But "we
are not only conscious of our own existence, we also know that there
exists a great variety of other things, both material and spiritual.
It is equally inconceivable that these things should have existed
from all eternity in their present state, or that they should have
fallen into this state by chance; and, consequently, as there was a
time when they did not exist, and as it was impossible for them to
produce themselves, it follows that there was some exterior agent or
creator to whom the world owed its being and form: that agent or
creator we call God." The amazing works of providence, the regular
and unerring motions of the heavenly luminaries for so many thousand
years, the never failing return of summer and winter, seed-time and
harvest, day and night, and innumerable other wonders, clearly
manifest the existence of a Supreme Being, who upholds and governs
all things. In the works of creation and providence, too, we see the
clearest characters of infinite power, wisdom, and goodness. "The
more that we know of these works, we are the more sensible that in
nature there is not only an exertion of power, but an adjustment of
means to an end, which is what we call wisdom, and an adjustment of
means to the end of distributing happiness to all the creatures,
which is the highest conception that we can form of goodness."

As the marks of a Deity are so clearly impressed upon all the works
of creation, so we learn from the history of former times, and from
the observation of modern travelers, that in every country, and at
every period, some idea of a Superior Being, and some species of
divine worship, have prevailed. The persuasion of a God is
universal, and the most ancient records do not conduct us to a
period in the history of any people when it did not exist. That
truth must certainly be a dictate of nature, to which all nations
have consented. There is much practical Atheism in the world, but it
may be questioned whether any have been able entirely to erase from
their mind the impression of a Supreme Being. It is, indeed,
affirmed, Psalm 14:1, "The fool has said in his heart, There is no
God;" but it is rather the wish of the unsanctified affections, than
the proper determination of the deliberate judgment, which these
words express. Though some may in words disavow the being of God,
let the terrors which they feel in their own breasts, especially
upon the commission of some daring wickedness, force upon them the
conviction that there is a Supreme Being, who will judge and punish
the transgressors of his law. Conscience, indeed, is in the place of
a thousand witnesses to this truth. The Apostle Paul, who tells us
that "there is a law written in the hearts of men," adds that "their
conscience bears witness, and their thoughts accuse, or else excuse
one another." Romans 2:15 Conscience reproves, condemns, and
scourges a man for his wicked deeds, and anticipates the account
which he must give of all his actions, and thus demonstrates that
there is a God. The Scriptures, accordingly, take the being of God
for granted, and instead of first proving that there is a God, begin
with telling us what God did. "In the beginning God created the
heavens and the earth." Genesis 1:1.

This knowledge of God, which is attainable by the light of nature,
serves various useful purposes. It is a testimony of the goodness of
God towards all his creatures.—Acts 14:17. As it shows men their
duty, and convinces them of sin, in many points; so it has had some
influence on mankind, at least by the fear of punishment, in
restraining them from extreme degrees of wickedness.—Romans 2:14,
15. It excites men to seek after a clearer revelation of God, and
prepares the way for their receiving the gospel of his grace.—Acts
17:27. It serves to vindicate the conduct of God as a righteous
governor, in his severe dealing with obstinate sinners, both here
and hereafter. This will leave them without excuse in the great day,
when God shall judge the secrets of all hearts.—Romans 1:20, 21, and
2:15, 16. But the knowledge of God by the light of nature being
obscure and defective,

The second proposition asserts the insufficiency of the light of
nature to give fallen man that knowledge of God, and of his will,
which is necessary unto salvation. The extent of knowledge, in
regard to the things of God, which man is capable of attaining,
cannot be ascertained from the writings of modern Deists, who, how
much soever they affect to despise supernatural revelation, have
derived the greater part of their sentiments respecting God, and
moral obligation, from that source. The history of past times and
ancient nations shows, that the greater part of mankind, in every
country destitute of supernatural revelation, knew but little of the
true God, or of their duty towards him. "The world by wisdom knew
not God;" even the learned Athenians were so ignorant of the true
God that they dedicated an altar "to the unknown God." The heathen
world was sunk in the most abominable idolatry and gross
superstition. Not only were the heavenly luminaries deified, but
almost every creature on earth was worshiped as a God, and
innumerable imaginary beings had divine honors paid them. Though
some heathen philosophers attained some considerable knowledge of
the nature of God, and inculcated upon their followers several moral
virtues, this did not prevent them from complying with the idolatry
of their country, or deter them from the commission of the most
gross and unnatural crimes.—Romans 1:21–28. From the light of nature
we may learn that there is evil both moral and penal in the world;
but as to the question how sin entered into the world, and how
deliverance from it may be obtained, the light of nature is entirely
silent. It shows men their sin and misery, but it discovers not the
plain and certain way of salvation. The Scriptures assure us, that
there is no salvation for sinful men in any other name but that of
Jesus Christ,—that there is no salvation through him but by faith,
and that there can be no faith nor knowledge of Christ but by
revelation.—Acts 4:12; Mark 16:16; Romans 10:14–17. The Scripture
affirms, in terms the most express, that "where there is no vision,"
or revelation, "the people perish;" and it describes those who are
destitute of divine revelation, as "having no hope, and without God
in the world." Proverbs 29:18; Ephesians 2:12. God does nothing in
vain; and were the light of nature sufficient to guide men to
eternal happiness, it cannot be supposed that a divine revelation
would have been given. But,—

The third proposition asserts, that God has been pleased to grant to
his Church a supernatural revelation of his will. It cannot be
considered as a thing incredible that God should make a revelation
of his mind and will to men. Has he framed men so as that they
should be capable of making known their mind to one another, by
speech and by writing? And shall it be deemed a thing incredible
that he should communicate his mind to them in a similar way? "It
was, indeed, out of infinite love, mercy, and compassion, that God
would at all reveal his mind and will unto sinners. He might forever
have locked up the treasures of his wisdom and prudence, wherein he
abounds towards us in his Word, in his own eternal breast. He might
have left all the sons of men unto that woeful darkness, whereinto
by sin they had cast themselves, and kept them, with the angels who
sinned before them, under the chains and power of it, unto the
judgment of the great day. But from infinite love he condescended to
reveal himself and his will unto us." The mind God was not revealed
to the Church all at once, but by several parts and degrees, as in
his infinite wisdom he saw meet. He spoke unto the fathers by the
prophets "at sundry times, and in divers manners." Hebrews 1:1. The
"sundry times" may be understood "as referring to the matter of
ancient revelation, given in different parts, and at different
times, thus conveying the idea of the gradual development of truth
in different ages, and by different persons;" and the "divers
manners" m