They again declare and assert, that as the light of nature is absolutely insufficient to give a just discovery, either of the grievous malady of sin, or the blessed remedy provided for sinners, so none, however diligent they may be to frame their lives according to the dictates of nature's light, can possibly attain to salvation, while they remain without any objective revelation of Jesus Christ, as the great propitiation and peace-maker, who has abolished death, and brought life and immortality to light, by the gospel. And further, that there is no other name, doctrine or religion, whereby any can be saved, but in the name, doctrine and religion of the Lord Jesus Christ, of which he is the great author and institutor; in the profession and faith whereof, he leads his people through this world into the possession of endless felicity and glory in the world to come.
VIII. OF THE GOSPEL OFFER.—They further declare, that, as God the Father, out of his unbounded love, has, on the footing of the infinite sufficiency of the death and sacrifice of Christ, made a free and unhampered gift and grant of him, as an all-sufficient Savior, unto sinners of mankind lost, as such, in the word: so the ministers and embassadors of Christ (according as they are expressly authorized and commanded by him) are to publish this gospel, these glad tidings of great joy to all the world, wherever they may be called or cast, in the providence of God, and make a full, free and unhampered offer of Christ and his whole salvation to sinners, without distinction, assuring them of God's mercy and grace, through Christ, in whom he proclaims himself well pleased; of Christ's omnipotent power and ability to save to the uttermost all that come unto God by him; and that there are no impediments, bars or hinderances, ab extra, between Jesus Christ, as held forth in the offer of the gospel, and sinners lost, why they, even every one of them, may not receive and appropriate him, as the Lord their righteousness. And the above said frank and unhampered gift of Christ, and him crucified, by God the Father, as a full and all-sufficient Savior unto lost and ruined sinners, the Presbytery view as the great and prime foundation, both of the ministerial offer, and of, faith in the Lord Jesus, for life and salvation: as is clear from Rom. x, 14; 1 Cor. i, 21-25; Isa. lv, 1; Mark xvi, 15; John iii, 16; Confess, chap, vii, § 3; Larg. Cat. ques. 67; Sh. Cat. ques. 31, &c.
IX. OF JUSTIFICATION.—Again, they profess and declare, that the active and passive obedience, or the complete mediatory righteousness, of the Lord Jesus Christ, is the only meritorious cause of a sinner's justification, pardon of sin, and acceptance of his person and services with a holy God; and that true and saving faith, which is also the gift of God, is the alone instrumental cause of the sinner's justification in his sight; or that evangelical condition, or internal mean, in and by which the soul is interested in Christ, and the whole of his righteousness and salvation. Which righteousness, received and rested on by faith, is the only foundation of a sinner's title to eternal life and glory; as appears evident from Rom. iii, 22-29; Rom. v, 17-20; Jer. xxiii, 6; Gal. ii, 16; Acts x, 43; Col. i, 27; Acts viii, 37; Rom. x, 9; Mark v, 36; Eph. ii, 8; Confess, chap. 11, 14; Larg. Cat. ques. 70, 73; Sh. Cat. ques. 3.
They likewise profess and maintain, that believers, by the righteousness of Christ being justified from all things, from which they could not be justified by the law of Moses, are by Jesus Christ perfectly delivered from the law, as a covenant of works, both as commanding and condemning; so as that thereby they are neither justified nor condemned, it being dead to them, and they to it, by the body of Christ, to whom they are married. However, notwithstanding of this freedom, they are still servants unto God; still under the moral law, as a rule of life in the hand of their glorious Mediator and new covenant Head, directing them how they are to walk, so as to please God; the obligation whereof, as such, remains perpetual and indissoluble; and that this privilege is peculiar to believers only, all others being still under the old covenant obligation, both as to the debt of obedience and punishment; according to Rom. vi, 14, and vii, 4, 6; Gal. iv, 4, 5, and ii, 16; Rom. viii, 1; Gal. iii, 10; Confess, chap, xix, § 5, 6; Larg. Cat. ques. 97; Sh. Cat. ques. 43, 44.
X. OF GOOD WORKS.—Again, they assert and declare, that as no works are truly and spiritually good, but those that are performed by a person united to the Lord Jesus Christ by faith, and under the influence of his Holy Spirit; and consequently, that none of the actions of the unregenerate, however in themselves materially agreeable unto the letter of the law, are either pleasing or acceptable to God; nor can they dispose or prepare their souls for receiving his grace, though their omission and neglect of these is still more displeasing unto God, and destructive unto themselves. So likewise they declare, that even the best works of obedience performed by the regenerate, can neither merit the pardon of any one sin, nor procure them the smallest measure or God's grace or favor, because of the manifold sins and imperfections they are still attended with, and because of the infinite distance between God and them, with respect to whom, when they have done all that they can, they are but unprofitable servants. Neither is their ability to do them at all of themselves, but wholly from the Spirit dwelling in them. And further, that the spring and principle motive of true love to God, and acceptable obedience to him, is not self-interest or love to our own felicity, nor yet a slavish fear of punishment; but the glorious perfections and transcendent excellencies of the Deity, manifested in the face of Jesus Christ, who is the brightness of the Father's glory, and express image of his person, are the prime and chief motives both of love, fear and obedience unto God; all who really love God loving him principally for himself. As also, that all acceptable service to God, performed by believers, is principally influenced by the authority of a God of grace, stamped upon his word, springs from faith in Jesus Christ, as an animating and active principle in their souls, and is ultimately directed to the glory of God in Christ, as the great end thereof. Hence, therefore, although God has graciously connected his own glory and his people's felicity inseparably together, that yet no actions, however good in themselves or beneficial to others, which arise only from a principle of self-interest, love to one's own bliss, or fear of hell, are evidential of saving grace in the soul, or any more than what one in a state of nature may perform; according to Gen. iv, 5; Heb. xi, 4, 6; Matth. vi, 2, 5, 16; Hag. ii, 14; Amos, v, 21, 22; Tit. i, 15, and iii, 5; Rom. iii, 20, and iv, 2, 4, 6; Job xxii, 2, 3; Eph. i, 6; 1 Pet. ii, 5; Exod. xxviii, 38; Confess, chap. 16 throughout; Larg. Cat. ques. 73, 101; Sh. Cat. ques. 44.
XI. OF ASSURANCE OF GRACE.—In like manner they declare and assert, that although there may be much darkness, and manifold doubts and fears, seated in the same soul where true and saving faith is: and although true believers may wait long before they know themselves to be believers, and be assured that they are really in a state of grace; and even, after they have arrived at a subjective assurance of their salvation, may have it much shaken, clouded and intermitted; that yet there is no doubting, no darkness, in the saving acts of a true and lively faith: but in all the appropriating acts of saving faith, there is an objective assurance, an assured confidence and trust in Jesus Christ, and the promise of life in which he is revealed to the soul; according to Isa. 1, 10; Mark ix, 24; 1 John v, 13; Psal. lxxvii, 1 to 11; Psal. lxxxviii, throughout; Gal. ii, 20; Mark xi, 24; Confess, chap. 18 throughout; Larg. Cat. ques. 72, 80, 81; Short. Cat. question 86.
XII. OF THE PERSEVERANCE OF THE SAINTS.—They further assert and declare, that whosoever, of any of the children of men, in all ages, have attained salvation, did believe in, and receive the Lord Jesus Christ, the promised Messiah, and only Savior from sin, to whom all the prophets bear witness, in whom all the promises and lines of salvation do center; and particularly, that however much the faith of the disciples and apostles of our Lord and Savior Jesus Christ in him, as their only Redeemer, might be at any time overclouded, yet it was never totally subverted; and that the noble grace of faith in the souls of believers cannot be totally lost; but that such is the immutability of God's decrees, and his unchangeable love; such the efficacy of their Redeemer's merit, and constant abiding of the spirit of holiness in them; and such the nature of the new covenant, that, notwithstanding of various temptations and afflictions, the prevailing of remaining corruption in them, they must all and every one of them, certainly and infallibly persevere in a state of grace unto the end, and be at last saved with an everlasting salvation; as appears from Heb. xi, 13; John iv, 42; Phil. i, 6; John x, 28, 29; 1 Pet. ii, 9; Jer. xxxiv, 4; Confess, chap. 8, § 1, chap. 14, § 2, and chap. 17 throughout.
XIII. OF LIBERTY OF CONSCIENCE.—They further assert and declare, that the noble faculty of conscience, God's deputy in the soul of man, over which he alone is absolute Lord and Sovereign, is not subjected unto the authority of man; neither are any human commands further binding upon the consciences of men, than they are agreeable unto, and founded upon the revealed will of God, whether in matters of faith or practice. And although the Lord Jesus Christ has purchased a glorious liberty unto believers from sin, and all the bitter fruits thereof, and of access to a throne of grace with boldness; and has procured unto his church freedom from the yoke of the ceremonial law, with a more abundant communication of gospel influences: yet, inasmuch as conscience is the rule ruled, not the rule, ruling, none can, without manifest sin, upon pretense of conscience or Christian liberty, cherish any forbidden lust in their souls, nor are left at freedom to reject any of the divine ordinances instituted in the word, to change or corrupt their scriptural institution, by immixing human inventions therewith, or in the least deviating from the punity thereof. And that therefore, all who vent or maintain tenets or opinions, contrary to the established principles of Christianity, whether in the matter of doctrine, divine worship, or practice in life, which are contrary to, and inconsistent with the analogy of faith, and power of true godliness, or destructive to that pure peace and good order established by Christ in his church, are accountable unto the church; and upon conviction, ought to be proceeded against, by inflicting ecclesiastical censures or civil pains, in a way agreeable unto the divine determination in the word concerning such offenses.
And further, they declare, that it is most wicked, and what manifestly strikes against the sovereign authority of God, for any power on earth to pretend to tolerate, and, by sanction of civil law, to give license to men to publish and propagate with impunity, whatever errors, heresies, and damnable doctrines, Satan, and their own corrupt and blinded understandings, may prompt them to believe and embrace; toleration being destructive of all true religion, and of that liberty wherewith Christ has made his people free; and the great end thereof, which is, "That being delivered out of the hands of our enemies, we may serve the Lord—in holiness and righteousness, all the days of our lives." Agreeable to James iv, 12; Rom. xiv, 4; Acts iv, 19, and v, 29; 1 Cor. vii, 23; Matth. xxiii, 9; 2 John 10, 11; 2 Cor. i, 24; Matth. xv, 9; Col. ii, 20, 22, 23; Gal. ii, 4, 5, and v, 1, 13; Isa. viii, 20; Acts xvii, 11; Hosea v, 11; 1 Cor. v, 1,5, 11, 13; Tit. i. 10, 11, 13, and iii, 20; Matth. xviii, 15-17; Deut. xiii, 6-12; Ezek. vii, 23, 25, 26; Zech. xiii, 2, 3; Rev. ii, 2, 14, 15, 20; Confess, chap. 20; Larg. Cat. quest. 100, 103; Sh. Cat. quest. 49, 50.
XIV. OF TESTIMONY-BEARING.—Again, they declare and assert, that all true believers, members of the church invisible, are by the indissoluble bond of the Spirit, and true faith in Christ, their Head, savingly united unto, and have communion with him in grace and in glory, in this life and the life to come. In all their afflictions he is afflicted, and shares with them in their sufferings and trials, is with them in and through death, exalteth them at last over all their enemies, receiving them into glory and blessedness with himself, that they may behold and share in his glory with him through eternity: and that all of them being knit and joined together in holy love and affection, do participate mutually of each others gifts and graces; and are indispensably bound to exercise themselves in the practice of all commanded duties, for preserving the love of God, and life of grace, in their own, and one another's souls. And further, they declare that the visible church, and the members thereof, are externally in covenant with Christ their Head, have one and the same Lord, profess the same faith in doctrine and worship, receive the same seals of God's covenant, baptism, and the Lord's Supper: and are thereby bound to hold fast the Head, to be subject to his authority, keep the faith they have received, and maintain an holy communion and fellowship in the worship of God; closely abiding by the standard of Christ, their captain and leader, and lifting up the banner of divine truth, in opposition unto, and holy contempt of all their enemies of every kind. And further, they affirm, that as the visible church in general, is bound to be faithful to Christ, their Head and Lord, and to preserve inviolate, the whole of that sacred depositum of truth wherewith she is intrusted by him, not quitting with, nor willfully apostatizing from the same, in profession or practise: so no particular subject of this spiritual kingdom of Christ can recede from any part of divine truth, which they have received, and whereof they have made profession, without lese-majesty unto the Son of God, and violation of their obligations they have come under, at receiving the seals of the covenant, with whatever other lawful vows they have made unto the Most High; according to 1 John i, 2, 3; Eph. iii, 16-19; John i, 16; Heb. x, 24, 25; Acts ii, 42, 46; Eph. iv, 4-6; Phil. iii, 16; Rev. ii, 25, and iii, 3; Confess, chap. 2, 6; Larg. Cat. quest. 63; Short. Cat. quest. 50.