Westminster confession of faith - wikipedia Westminster confession of faith Title page of a 1647 printing of the Confession Wikisource has original text related to this article : Westminster Confession of Faith Part of a series on Calvinism John Calvin Background Christianity St. Augustine The Reformation Five Solas Synod of Dort Theology Theology of John Calvin Covenant theology Lord 's Supper Regulative principle Predestination in Calvinism Documents Institutes of the Christian Religion Geneva Bible Three Forms of Unity Westminster Standards Canons of Dort Second Helvetic Confession Heidelberg catechism Belgic Confession La Rochelle Confession Savoy Declaration 1689 Baptist Confession of Faith First Helvetic Confession Scots Confession Influences Huldrych Zwingli Martin Bucer Peter Martyr Vermigli William Farel Heinrich Bullinger John Calvin John Knox Theodore Beza Francis Turretin Jonathan Edwards Charles Hodge Churches Continental Reformed Presbyterian Congregationalist Reformed Baptist Low church Anglican Peoples Afrikaners Huguenots Pilgrims Puritans Largest groups World Communion of Reformed Churches World Reformed Fellowship International Conference of Reformed Churches North American Presbyterian and Reformed Council Presbyterianism in South Korea List of Reformed denominations Calvinism portal The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the `` subordinate standard '' of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide. In 1643, the English Parliament called upon `` learned, godly and judicious Divines '', to meet at Westminster Abbey 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 a Larger Catechism and a Shorter Catechism. For more than three hundred years, various churches around the world have adopted the confession and the catechisms as their standards of doctrine, subordinate to the Bible. The Westminster Confession of Faith was modified and adopted by Congregationalists in England in the form of the Savoy Declaration ( 1658 ). Likewise, the Baptists of England modified the Savoy Declaration to produce the Second London Baptist Confession ( 1689 ). English Presbyterians, Congregationalists, and Baptists would together ( with others ) come to be known as Nonconformists, because they did not conform to the Act of Uniformity ( 1662 ) establishing the Church of England as the only legally approved church, though they were in many ways united by their common confessions, built on the Westminster Confession. Contents 1 Historical situation 2 Contents 2.1 Holy Scriptures, the Trinity and predestination 2.2 Covenant theology, Christ 's mediation and free will 2.3 Salvation 2.4 Law, Christian liberty and worship 2.5 Civil government and marriage 2.6 Church 3 American Presbyterian adoption and revisions 3.1 American revisions 4 See also 5 References 5.1 Citations 5.2 Bibliography 6 Further reading 7 External links Historical situation Herbert, John Rogers, RA ( c. 1844 ), The Assertion of Liberty of Conscience by the Independents at the Westminster Assembly of Divines ( painting ). During the English Civil War ( 1642 -- 1649 ), the English Parliament raised armies in an alliance with the Covenanters who by then were the de facto government of Scotland, against the forces of Charles I, King of England, Scotland and Ireland. The purpose of the Westminster Assembly, in which 121 Puritan clergymen participated, was to provide official documents for the reformation of the Church of England. The Church of Scotland had recently overthrown the bishops imposed by the King and reinstated presbyterianism ( see Bishops ' Wars ). For this reason, as a condition for entering into the alliance with the English Parliament, the Scottish Parliament formed the Solemn League and Covenant with the English Parliament, which meant that the Church of England would abandon episcopalianism and consistently adhere to Calvinistic standards of doctrine and worship. The Confession and Catechisms were produced in order to secure the help of the Scots against the king. The Scottish Commissioners who were present at the Assembly were satisfied with the Confession of Faith, and in 1646, the document was sent to the English parliament to be ratified, and submitted to the General Assembly of the Scottish Kirk. The Church of Scotland adopted the document, without amendment, in 1647. In England, the House of Commons returned the document to the Assembly with the requirement to compile a list of proof texts from Scripture. After vigorous debate, the Confession was then in part adopted as the Articles of Christian Religion in 1648, by act of the English parliament, omitting section 4 of chapter 20 ( Of Christian Liberty ), sections 4 -- 6 of chapter 24 ( Of Marriage and Divorce ), and chapters 30 and 31 ( Of Church Censures and Of Synods and Councils ). The next year, the Scottish parliament ratified the Confession without amendment. In 1660, restoration of the British monarchy and Anglican episcopacy resulted in the nullification of these acts of the two parliaments. However, when William of Orange replaced the Roman Catholic King James VII of Scotland and II of England on the thrones of Scotland, England and Ireland, he gave royal assent to the Scottish parliament 's ratification of the Confession, again without change, in 1690. Contents The confession is a systematic exposition of Calvinist orthodoxy ( which neo-orthodox scholars refer to as `` scholastic Calvinism '' ), influenced by Puritan and covenant theology. It includes doctrines common to most of Christendom such as the Trinity and Jesus ' sacrificial death and resurrection, and it contains doctrines specific to Protestantism such as sola scriptura and sola fide. Its more controversial features include the covenant of works with Adam, the Puritan doctrine that assurance of salvation is not a necessary consequence of faith, a minimalist conception of worship, and a strict sabbatarianism. It states that the Pope is the Antichrist, which was a very common belief in seventeenth - century England. It also stated that the Roman Catholic mass is a form of idolatry, that the civil magistrates have divine authority to punish heresy, and rules out marriage with non-Christians. These formulations were repudiated by several bodies which adopted the confession ( for instance, the Church of Scotland, though its ministers are still free to adhere to the full confession and some do ), but the confession remains part of the official doctrine of some other Presbyterian churches. For example, the Presbyterian Church of Australia holds to the Westminster Confession of Faith as its standard, subordinate to the Word of God, and read in the light of a declaratory statement. Holy Scriptures, the Trinity and predestination The confession begins with a definition of the Bible 's content as well as an explication of its role within the church. Chapter 1 declares that the Bible, both Old and New Testaments, is the inspired, written Word of God. As the Word of God, the Bible is considered `` the rule of faith and life. '' The Holy Scriptures are said to possess infallible truth and divine authority, containing `` all things necessary for ( God 's ) own glory, man 's salvation, faith, and life '', so that no new revelations or human traditions can be added to it. The Confession of Faith states that, in the original languages, the Bible was kept pure and authentic. Because of this, the Scriptures alone are the church 's final authority in all religious disputes. The confession states that `` the Holy Spirit speaking in the Scripture '' is `` the supreme judge '' of councils, ancient writers, doctrines, and private revelation. After describing the attributes of God, chapter 2 of the confession endorses the traditional doctrine of the Trinity, which holds that the one and only God exists as three persons, `` of one substance, power, and eternity '', namely, God the Father, God the Son, and God the Holy Spirit. Chapter 3 affirms the Reformed doctrine of predestination : that God foreordained who would be among the elect ( and therefore saved ), while he passed by those who would be damned for their sins. The confession states that from eternity God did `` freely, and unchangeably ordain whatsoever comes to pass ''. By God 's decree, `` some men and angels are predestinated unto everlasting life ; and others foreordained to everlasting death. '' Chapter 4 recounts the Genesis creation narrative and affirms that human beings were created in the image of God with immortal souls, having fellowship with God and dominion over other creatures. Chapter 6 recounts the Fall of Man whereby humans committed original sin and became subject to total depravity. According to the confession, the consequence of the fall and sin is that sinners are guilty before God, under divine wrath and the curse of the law, and, ultimately, subject to spiritual death. The confession states that the fall and all other sins were foreordained by divine providence ; however, the confession also teaches that sin `` proceedeth only from the creature, and not from God ''. God can not be the author of sin because he is entirely holy and righteous. Covenant theology, Christ 's mediation and free will Chapter 7 is a description of covenant theology, which holds that God has dealt with humans through various covenants. In the first covenant, a covenant of works, Adam and his descendants were promised life on the condition of perfect obedience. The fall made it impossible for man to keep this covenant, so God made another covenant, this one called the covenant of grace. In the covenant of grace, God freely offered sinners life and salvation by Jesus Christ. As part of this covenant, God promises to give the elect the Holy Spirit to make them willing and able to believe. According to the confession, the covenant of grace was administered differently in the time of the law ( during Old Testament times ) and in the time of the gospel ( during and after New Testament times ). Under the law, the covenant was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances instituted among the Jewish people. These all anticipated Jesus Christ, the promised Messiah, and were sufficient to give the elect of that time forgiveness of sins and eternal salvation. The confession teaches that under the gospel, the covenant of grace is dispensed more fully through the preaching of the Bible and the administration of the sacraments of baptism and the Lord 's Supper. Chapter 8 declares that Jesus Christ, the second person of the Trinity, was chosen by God the Father to be the mediator between God and man and hold the threefold office of prophet, priest, and king. It affirms his incarnation, virgin birth, and dual nature as both God and man. In his human nature, Christ was without sin. He was crucified and buried, and the confession teaches that he was bodily resurrected and afterward ascended into heaven where he intercedes on behalf of the living. It also teaches that Christ will return to earth to judge the world. Chapter 8 also describes Christ 's sacrificial death as satisfying God 's justice and attaining both humanity 's reconciliation with God and everlasting life for the elect. Salvation is granted to individuals by means of the word of God and the Holy Spirit, who persuades them to believe and obey. Chapter 9 teaches that man 's will is free, and that because of the fall, man lost the ability to do anything spiritually pleasing to God, and man 's will became enslaved to his sinful nature. Man, after conversion, regains the ability to please God and to choose good, but sin remains within. Complete sinless perfection is only attainable after death in the state of glorification. Salvation Further information : Ordo salutis Chapters 10 through 18 describe various phases or aspects of salvation. The confession teaches that -- by the Holy Spirit and the preaching of the word -- God effectually calls the elect out of the state of sin and death toward faith in Jesus Christ and spiritual life. It teaches that `` elect infants '' and `` all other elect persons who are uncapable of being outwardly called by the ministry of the Word '' are regenerated and saved. Chapter 11 covers the doctrine of justification. It affirms the Reformation doctrines of justification by faith alone and the imputation of Christ 's righteousness to the elect ( the Catholic teaching of infused righteousness is specifically rejected ). Justification can never be lost, but the justified are still able to sin and, as a result, confession and repentance must be ongoing. Chapter 12 states that all who are justified also partake in the grace of adoption and become children of God. In addition, those who are effectually called and regenerated are also sanctified. In sanctification, the dominion of sin is eliminated and lust is weakened and suppressed as the individual grows in holiness. Chapter 14 defines saving faith as that which enables people to believe to the saving of their souls. The confession states that it is the work of the Holy Spirit and is ordinarily accomplished by the preaching of the word. Saving faith is strengthened and increased by the preaching of the word, the sacraments, and prayer. This faith enables a person to believe that whatever is revealed in the Bible is true and to rest on Christ alone for eternal life. Chapter 15 stresses the need for repentance alongside saving faith. While repentance ( rejecting sin and committing to obey God 's commandments ) does not earn forgiveness ( which is the result of divine grace ), the confession states that no sinner `` may expect pardon without it. '' The confession also describes the role of private and public confession of sin in the life of a Christian. Chapter 16 explains the role of good works ( actions done in obedience to God 's commandments ) in the Christian life and their relationship to salvation. Good works are said to be the result of the Holy Spirit 's influence and are evidence of true faith ; however, good works can not earn or merit salvation or forgiveness of sins. Chapter 17 presents the doctrine of the perseverance of the saints, which holds that it is impossible for those effectually called to `` fall away '' from the state of grace or, in other words, lose their salvation. Chapter 18 states that believers can receive assurance of faith. This assurance is based on `` the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God ''. The confession does not teach that assurance is instantaneous upon conversion ; rather, it states that `` a true believer may wait long, and conflict with many difficulties, before he be partaker of it ''. Law, Christian liberty and worship Chapter 19 discusses God 's law and Christian ethics. The confession states that while the ceremonial and juridical parts of biblical law have been abrogated under the New Covenant, the moral law as described in the Ten Commandments remains binding to all people. While true believers are neither `` justified, or condemned '' by the law, it serves `` as a rule of life informing them of the will of God, and their duty ''. The confession also teaches that the Holy Spirit enables `` the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done. '' Chapter 20 states that `` God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men. '' The purpose of Christian liberty is to enable Christians to `` serve the Lord without fear, in holiness and righteousness before Him. '' The confession warns that Christian liberty can not be used to justify sinful behavior or to resist lawful secular and church authority. Chapter 21 describes the acceptable parameters of Reformed worship as governed by the regulative principle of worship. It also outlines a Puritan Sabbatarian position in regards to Christian behavior on Sunday, the Christian Sabbath. Chapter 22 describes the appropriate use of oaths and solemn vows, which are part of religious worship because the person calls upon God. Civil government and marriage Chapter 23 describes the role of the civil authorities in relation to the church. Governments are ordained by God to maintain justice and peace and to punish evil doers. The civil magistrate has no right to interfere with the preaching of the word of God or administration of the sacraments. The power of the keys is reserved exclusively to church authorities. Nevertheless, the civil magistrate has a duty to preserve church unity, suppress heresy, and prevent corruption and abuse within the church. To fulfill these obligations, the magistrate has authority to convene synods and ensure that its deliberations are agreeable to `` the mind of God. '' Chapter 23 also teaches that Christians are obligated to pray for civil authorities and to obey lawful commands. A magistrate 's legal authority is not lost because of unbelief or religious differences. The confession denies that the Pope has any jurisdiction over civil magistrates or authority to deprive magistrates of their office if he determines them to be heretics. Chapter 24 covers Reformed teaching on marriage and divorce. Marriage is to be heterosexual and monogamous. The purpose of marriage is to provide for the mutual help of husband and wife, the birth of legitimate children, the growth of the church, and preventing `` uncleanness. '' The confession discourages interfaith marriage with non-Christians, Roman Catholics, or `` other idolaters ''. In addition, godly persons should not be `` unequally yoked '' in marriage to `` notoriously wicked '' persons. Incestuous marriage, defined according to biblical guidelines, is also prohibited. The only grounds for divorce are adultery or willful abandonment by a spouse. Church Chapter 25 addresses Reformed ecclesiology or the teachings about the Christian Church. The confession teaches that the church is catholic or universal. The church is both invisible and visible. The invisible church is made up of all the elect who will ever live. Christ is the head of the church, and the church is the body of Christ and the bride of Christ. The visible church includes all people alive throughout the world who `` profess the true religion '' and their children. It is described as the kingdom of Christ and the house and family of God. The confession teaches that there is no ordinary possibility of salvation outside of the visible church. It is said that Christ gave to the visible church `` the ministry, oracles, and ordinances of God '' for the perfecting of the saints. The confession teaches that local churches can be more or less pure depending on how faithfully they adhere to correct doctrine and worship. Yet, it acknowledges that even the purest churches might contain some theological error, while other churches have become so corrupted that they can no longer be called churches of Christ but instead are of Satan. The confession affirms that only Jesus Christ can be head of the church. It states that the Pope is an Antichrist who `` exalteth himself, in the Church, against Christ and all that is called God. '' Chapter 26 presents Reformed teaching on the communion of saints. This is the spiritual union that Christians have with Christ and with one another that allows them to share in the grace, suffering, death, resurrection, and glory of Christ. American Presbyterian adoption and revisions The first American Presbyterian ministers were New England Congregationalists, whose congregations originated with the migration from England to the Dutch colony in America as early as the 1640s, and Presbyterian immigrants from Scotland, Ireland and Wales. The first American presbytery, uniting some of these independent congregations and those of the British immigrants, was formed in 1706. This body grew large enough to form the first synod in Philadelphia in 1716. Prior to 1729, some presbyteries required candidates for the ministry to profess adherence to the Westminster Confession. When the Synod of Philadelphia met in 1729 to adopt the Westminster Confession as the doctrinal standard, it required all ministers to declare their approval of the Westminster Confession of Faith and catechisms. At the same time, the Adopting Act allowed candidates and ministers to scruple articles within the Confession. Whether or not the article scrupled was essential or nonessential was judged by the presbytery with jurisdiction over the candidate 's examination. This allowance implied a difference, within the standards themselves, between things that are essential and necessary to the Christian faith, and things that are not. This compromise left a permanent legacy to following generations of Presbyterians in America, to decide what is meant by `` essential and necessary '', resulting in permanent controversies over the manner in which a minister is bound to accept the document ; and it has left the American versions of the Westminster Confession more amenable to the will of the church to amend it. American revisions When the Presbyterian Church in the United States of America was formed in 1788, it adopted the Westminster standards, as containing the system of doctrine taught in the Holy Scriptures. However, it revised chapters 20.4, 23.3, and 31.2 of the Confession, basically removing the civil magistrate ( i.e., the state ) from involvement in ecclesiastical matters. It also removed the phrase `` tolerating a false religion '' from the list of sins forbidden in Answer 109 of the Larger Catechism, and replaced `` depopulations '' in Answer 142 with `` depredation. '' The Confession was amended again in 1887, when the final sentence of chapter 24.4, which forbade the marrying of the close kindred of one 's deceased spouse, was removed. The Presbyterian Church in the U.S.A. adopted more sweeping revisions of its Confession in 1903. Chapter 16.7, on the works of unregenerate men, was rewritten. The last sentence of chapter 22.3, which forbade the refusing of a proper oath when imposed by lawful authority, was removed. Chapter 25.6, on the head of the church, was rewritten, and the identification of the Roman Catholic pope as the Antichrist was removed. See also Long Parliament Glorious Revolution Religion in the United Kingdom The Bloudy Tenent of Persecution for Cause of Conscience, 1644, by Roger Williams References Citations Jump up ^ Church of Scotland. Jump up ^ Karlberg 2013, p. 13. Jump up ^ McGinn 2000, p. 220. Jump up ^ Presbyterian Church of Australia. Jump up ^ Carruthers 1946, chpt 1. Jump up ^ Carruthers 1946, chpt 2. Jump up ^ Carruthers 1946, chpt 3. Jump up ^ Carruthers 1946, chpt 4. Jump up ^ Carruthers 1946, chpt 6. Jump up ^ Carruthers 1946, chpt 5. ^ Jump up to : Carruthers 1946, chpt 7. ^ Jump up to : Carruthers 1946, chpt 8. Jump up ^ Carruthers 1946, chpt 9. Jump up ^ Carruthers 1946, chpt 10. Jump up ^ Carruthers 1946, chpt 11. Jump up ^ Carruthers 1946, chpt 12. Jump up ^ Carruthers 1946, chpt 13. Jump up ^ Carruthers 1946, chpt 14. Jump up ^ Carruthers 1946, chpt 15. Jump up ^ Carruthers 1946, chpt 16. Jump up ^ Carruthers 1946, chpt 17. Jump up ^ Carruthers 1946, chpt 18. Jump up ^ Carruthers 1946, chpt 19. Jump up ^ Carruthers 1946, chpt 20. Jump up ^ Carruthers 1946, chpt 21. Jump up ^ Carruthers 1946, chpt 22. ^ Jump up to : Carruthers 1946, chpt 23. Jump up ^ Carruthers 1946, chpt 24. ^ Jump up to : Carruthers 1946, chpt 25. Jump up ^ Carruthers 1946, chpt 26. Jump up ^ Orthodox Presbyterian Church. Jump up ^ `` The Committee to Prepare a Statement of Belief ''. New York Tribune. July 7, 1901. pp. A7. Bibliography Carruthers, S.W., ed. ( 1946 ) ( 1646 ). The Confession of Faith of the Assembly of Divines at Westminster. London : Publishing Office of the Presbyterian Church of England. Church of Scotland. `` Our faith : Westminster Confession of Faith ''. Karlberg, Mark W. ( 2013 ). Engaging Westminster Calvinism : The Composition of Redemption 's Song. Eugene, Oregon : Wipf and Stock Publishers. p. 13. ISBN 9781621896647. Retrieved 22 January 2017. McGinn, Bernard ( 2000 ). Antichrist : Two Thousand Years of the Human Fascination with Evil. New York : Columbia University Press -- via Questia. ( Subscription required ( help ) ). Orthodox Presbyterian Church. `` The Confession of Faith of the Orthodox Presbyterian Church ''. www.opc.org/. Orthodox Presbyterian Church Committee on Christian Education. Retrieved April 28, 2015. Presbyterian Church of Australia. `` The Scheme of Union ''. Further reading Duncan, J. Ligon, III, ed. ( 2003 ). The Westminster Confession into the 21st Century. Ross - shire, Scotland : Christian Focus Publications. ISBN 9781857928624. Presbyterian Church ( U.S.A. ) Book of Confessions : Study Edition. Louisville, KY. : Geneva Press, c1999. ISBN 0 - 664 - 50012 - 9 External links The full text of Westminster Confession of Faith at Wikisource Westminster Confession of Faith A.D. 1647 ( with Scripture proofs ) in English with a Latin translation from 1656 -- from Philip Schaff 's The Creeds of Christendom, vol. 3, at the Christian Classics Ethereal Library Westminster Assembly ( 1647 ). The humble advice of the Assembly of Divines, now 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. Reformed confessions of faith Continental Reformed Tetrapolitan Confession Helvetic Confessions Consensus Tigurinus French Confession of Faith Three Forms of Unity Heidelberg Catechism Belgic Confession Canons of Dort Harmony of the Confessions of Faith Helvetic Consensus Conclusions of Utrecht Barmen Declaration Belhar Confession British and American Presbyterian Scots Confession Westminster Standards Westminster Confession of Faith Westminster Shorter Catechism Westminster Larger Catechism Confession of 1967 Book of Confessions Anglican Thirty - nine Articles Lambeth Articles Baptist 1644 Baptist Confession of Faith Keach 's Catechism 1689 Baptist Confession of Faith New Hampshire Confession of Faith Baptist Affirmation of Faith 1966 Congregationalist Cambridge Platform Savoy Declaration Saybrook Platform Subordinate standard The Westminster Assembly Documents Westminster Confession of Faith Westminster Larger Catechism Westminster Shorter Catechism Directory for Public Worship Form of Presbyterial Church Government People John Arrowsmith Simeon Ashe Robert Baillie Thomas Baylie Robert Blair Samuel Bolton John Bond William Bridge Ralph Brownrigg Anthony Burges Cornelius Burges Jeremiah Burroughs Adoniram Byfield Richard Byfield Edmund Calamy Archibald Campbell John Campbell Richard Capel Joseph Caryl Thomas Case Daniel Cawdry William Cecil Francis Cheynell John Clotworthy Thomas Coleman John Conant Edward Conway John Cook Edward Corbet Robert Crosse Robert Devereux Robert Douglas Calybute Downing John Dury John Earle John Elphinstone Daniel Featley Basil Feilding Nathaniel Fiennes William Fiennes Thomas Ford Thomas Gataker George Gillespie John Glynne Thomas Goodwin William Gouge William Greenhill William Grey John Hacket Matthew Hale Henry Hammond Robert Harley John Harris Robert Harris Arthur Haselrig Alexander Henderson Philip Herbert Charles Herle Thomas Hill Richard Holdsworth Edward Howard Joshua Hoyle Archibald Johnston John Ley John Lightfoot Richard Love William Lyford John Maitland Stephen Marshall John Maynard William Mew Edward Montagu George Morley Matthew Newcomen William Nicholson Philip Nye Herbert Palmer Algernon Percy Andrew Perne William Pierrepont John Pym Edward Reynolds Robert Reynolds Henry Rich Francis Rous Benjamin Rudyerd Samuel Rutherford Robert Sanderson Henry Scudder Lazarus Seaman Obadiah Sedgwick John Selden Josias Shute Sidrach Simpson William Spurstowe Edmund Staunton Peter Sterry Oliver St John ( 1580 -- 1646 ) Oliver St John ( 1598 -- 1673 ) William Strode William Strong Zouch Tate Henry Tozer Anthony Tuckney William Twisse Henry Vane the Elder Henry Vane the Younger Richard Vines George Walker Samuel Ward Thomas Westfield Philip Wharton Jeremiah Whitaker John White Bulstrode Whitelocke John Wilde Henry Wilkinson Walter Yonge Thomas Young Westminster Abbey Jerusalem Chamber VIAF : 197189693 LCCN : n84227487 GND : 4189748 - 1 SUDOC : 029611369 BNF : cb161698374 ( data ) Retrieved from `` https://en.wikipedia.org/w/index.php?title=Westminster_Confession_of_Faith&oldid=815547701 '' Categories : 1646 works 17th - century Christian texts Church of Scotland Congregationalism English Reformation Orthodox Presbyterian Church Presbyterianism Westminster Assembly Westminster Standards 17th - century Calvinism Hidden categories : All articles with unsourced statements Articles with unsourced statements from April 2017 Pages containing links to subscription - only content Wikipedia articles with VIAF identifiers Wikipedia articles with LCCN identifiers Wikipedia articles with GND identifiers Wikipedia articles with BNF identifiers Talk Contents About Wikipedia Wikisource Afrikaans Cymraeg Deutsch Español Français 한국어 Bahasa Indonesia Italiano 日本 語 Polski Português Русский Svenska Українська 中文 Edit links This page was last edited on 15 December 2017, at 14 : 28. 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Question: what was happening in england when the westminster confession was being drafted
Answer: English Parliament called upon "learned, godly and judicious Divines", to meet at Westminster Abbey in order to provide advice on issues of worship, doctrine, government and discipline of the Church of England