Natural revelation (also called general revelation) refers to the knowledge of God that is available to all people through the created order — the "light of nature," the works of creation, and the works of providence. The Westminster Confession affirms its reality while carefully delimiting its insufficiency for salvation. ^[raw/en/wcf-ch01-s01.md]
The Apostle Paul declares in Romans 1:19-20 that "that which may be known of God is manifest in them; for God hath shewed 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; so that they are without excuse." This knowledge is not the result of philosophical inference; it is manifest in them — God has shown it to them directly through creation.
John Calvin describes the universe as a magnificent "theatre" of God's glory, filled with "innumerable and at the same time well-arranged evidences of divine wisdom." The heavens and the earth are like a beautiful book in which every creature is a letter spelling out the glory of God. ^[raw/en/wcf-ch01-s01.md]
Thomas Watson calls creation "the heathen's Bible, the ploughman's primer, and the traveler's map" — a large volume with "three great pages in it — heaven, earth, and sea."
While real, natural revelation is not sufficient for salvation. It can reveal God's power and divinity but not His mercy and grace in Christ. It can leave men without excuse but cannot give them a Saviour. ^[raw/en/wcf-ch01-s01.md]
Calvin observes: "In vain for us, therefore, does Creation exhibit so many bright lamps lighted up to show forth the glory of its Author. Though they beam upon us from every quarter, they are altogether insufficient." Because of sin, our minds are "dull and blind." We need more than the light of nature; we need the light of Scripture.
1 Corinthians 1:21 anchors this truth: "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." Human philosophy could not find the way back to God. Therefore God took a new path: the proclamation of Christ crucified.
Thomas Vincent gives three specific limitations of natural reason: it "cannot reveal his love and mercy to sinners in his Son," "cannot reveal how he should be glorified and worshipped," and "cannot direct us how we should enjoy him either here or hereafter."
Because natural revelation is insufficient, supernatural revelation is necessary. The Confession teaches that "it pleased the Lord, at sundry times, and in divers manners, to reveal himself." The word "therefore" links the insufficiency of nature to the graciousness of revelation: because we could not climb up to God, God came down to us. ^[raw/en/wcf-ch01-s01.md]
This establishes the foundation for the doctrine of sola-scriptura: Scripture is necessary precisely because nature cannot save. It also affirms that God has not left Himself without witness — every star, every flower, every beating heart testifies to the existence and power of God, rendering the atheist not merely mistaken but actively suppressing the truth.
The sufficiency of Scripture builds on this foundation: what nature begins (leaving man without excuse), Scripture completes (giving the knowledge that saves).