After this follow several chapters on the history of the promises of redemption, the preparation for the coming of the promised Redeemer, the dignity and constitution of His person, His incarnation, sufferings, and death, His resurrection and ascension, and the blessed effects resulting from them to His people. In another of these chapters distinct reference is made to "the eternall and immutable decree" from which the appointment of the God-man as our Redeemer, and "al our salvatioun springs and depends";[116] and in another all that is good in us is traced up to that decree of the eternal God who of mere grace elected us in Christ Jesus His Son before the foundation of the world was laid. The same mysterious subject is again referred to in the sixteenth chapter, which treats of the church, and, like the earlier Confession used by Knox's congregation at Geneva and our later Confession, identifies that invisible but real church, which is "the bodie and spouse" of Christ Jesus, with the elect of all ages, nations, and tongues, so that "as without Christ Jesus there is nouther life nor salvation, so sal there nane be participant therof bot sic as the Father hes given unto His Sonne," and who in time come unto Him.[117] Many individual expressions occurring in these chapters can be clearly traced to one or other of Calvin's Confessions, or to the earliest edition of his Institutes;[118] but the only Confession I can remember in which a similar, though shorter, history of the preparation for the coming Redeemer is given, is the 'Summa Doctrinæ' of John Alasco,[119] which may be regarded as the Confession of Faith, not only of the ministers but also of the members of the church of the foreigners in London. Knox was brought into contact with them both in London and in Frankfort, agreed with them generally in opinion, and largely adopted their forms and arrangements in matters of worship and discipline. [Sidenote: Justification.]