I. Salvation and eternal life is laid in Christ, that from Him it may be communicated to be.

We believe that even as the sin of Adam, and death which followed the same, remained not in Adam alone, but from him, as from the head of all mankind, it did and doth flow into all men, which by a common generation have been and are born of him. So likewise that the righteousness of Christ and the eternal life due unto Him is not holden in Christ alone, but is derived into all those who, by the regeneration of the Holy Spirit, are made one with Him and as true members are joined unto Him as Head of the whole Church; and that to this end and purpose Christ came in the flesh, and that all our salvation and life consisteth in Him, as in our Head--that it may indeed be bestowed and communicated upon all the elect of God which are united unto Him.

II. The grace of redemption and salvation is offered unto all men, but indeed is not communicated but to the elect, who are made one with Christ.

For we believe that although the grace of redemption, salvation and eternal life which God bestoweth be earnestly propounded and offered unto all men by the preaching of the gospel (for, that very many are not made partakers of the same, it is through their own fault), yet is it not indeed communicated but unto those, who (being from the beginning chosen and predestinate unto it in Christ, as in the Head of all the elect, that they should be His members and so made partakers of salvation) were afterwards in their time called by the gospel, endowed with faith and so grafted into Christ and made one with Him (Mark 16:15-16).

III. To the true participation of eternal life, how necessary this true union or communion is with Christ.

For even as the branch can draw no lively sap from the vine, nor the bough from the tree, nor the members any motion, sense, or life from the head unless they be joined to the vine and tree, and these to the head; even so cannot men receive any salvation or life from Christ, (in whom only it consisteth) unless they be grafted into Him and coupled in a true and real union, and being coupled do abide in Him (John 15:1-7).

IV. That we cannot be united unto Christ unless He first unite Himself to us.

Since therefore the whole participation of the righteousness, salvation, and life hangeth and dependeth upon this most necessary communion with Christ, and unto the same is referred both the preaching of the gospel and administration of both the Sacraments, yea and the whole ecclesiastical ministry. Therefore what our faith concerning the same is, we purpose to declare and witness to the whole church as briefly and plainly as may be in certain assertions or positions, which after follow. And first, we believe that as we therefore love Christ, as John saith, because He first loved us (1 John 4:10), and we come unto Him by our spirit because He came first unto us by His, and therefore we embrace Him by faith because He first, by virtue of His Spirit embracing us, stirreth us up to faith--so we also can by no means cleave and be united unto Him unless He first do join and unite Himself unto us. For the one is the cause of the other; the first of the latter. Wherefore we must pray unto Him, that He will come unto us, and make His abode with us (John 14:23).

V. How many fold [manifold] is the union of Christ with us, and of us with Christ, and how they are ordered in themselves.

We acknowledge furthermore this conjunction of Christ with us, and likewise of us with Christ to be threefold: one, which was once made in our nature; another, which is daily made in the persons of the elect, which yet go astray from the Lord; and the last, which shall be likewise with the Lord in our persons when they shall be present with Him--namely, when God shall be All in us all. And the first is referred to the second, and the second to the third, even as nature is ordained to grace, and grace to glory. For the first is also made by assuming of our nature into the unity of the person of the Word. The second is made by assuming of our persons into grace, and into one mystical body with Him, and as Peter speaketh, into participation of His divine nature. The third shall likewise be made by assuming of us all into everlasting glory with Christ. Neither do we doubt but Christ purposed to foreshow unto us the second by the first, and the third by the second; that by that which was already made, we might be confirmed in the hope of that which was to be made.

VI. As the first union was made that satisfaction might be made for our sins; so the second is made, that we might be partakers of that satisfaction.

We believe therefore (that letting pass those things which pertain not to this matter in hand, we may come nearer) that the Son of God, by the everlasting will of the Father, and therefore of Himself also and of the Holy Ghost, like as He took upon Himself into unity of His person, our flesh--that is, man's nature, conceived by virtue of the Holy Ghost in the womb of the virgin--that He might in Himself purge us of our sins and in that flesh He most perfectly fulfilled the law of God for us, being made obedient unto His Father even unto death, and at the length the same flesh being offered up in sacrifice for our sins, He obtained in Himself eternal salvation for us. So also, that He might make us partakers of this salvation by sacrifice of His flesh assumed for us, He was willing and accustomed to take unto Him and to knit and join all His elect unto Him in another kind of union--namely in such a coupling as in it we may be united with Him, though not into one person, yet into one mystical body whereof He is the Head and every one of us members, and may be made partakers of His divine nature.

VII. As the first is made by virtue of the Holy Ghost, so is the second.

As we certainly know that as the Son of God, our Lord Jesus Christ, in the first union, coupled unto Himself our flesh and blood by virtue of His Spirit--(for He was conceived man of the Holy Ghost, and therefore without sin, for which cause also He is called, the man from heaven)--so also in the second union He doth communicate His flesh and His blood and His whole self unto us; and in the same communion doth knit, join and incorporate us into Him by the power of the same, His Spirit; that always the bond, wherewith Christ is coupled with us and we with Christ, might be the same Spirit of Christ, which, as it did bring to pass in the womb of the virgin that the Son of God should be made flesh of our flesh, and bone of our bones, so also by working in our hearts and incorporating us into Christ it brings to pass that we likewise, by participation of the body and blood of Christ, should be bone of His bone and flesh of His flesh, especially seeing He stirreth up that faith in us whereby we acknowledge and embrace Him for true God and man, and therefore a perfect Savior.

VIII. The union of us with Christ is spiritual, yet so as it is true and real.

So we believe that this other union also is almost no less (than the former) so spiritual (if we may so speak) that yet it is true and real--because that by the Spirit of Christ we, although remaining on the earth, yet are truly and really coupled with the body, blood and soul of Christ, reigning in heaven. So as this mystical body consisting of Christ as the Head and of the faithful members, sometime is simply named Christ. So great is the conjunction of Christ with the faithful and of them with Christ, that surely it may seem not to be said amiss that as the first union was made of two natures in one person, so this is made of many persons as it were, into one nature, according to those sayings, "that...ye might be partakers of the divine nature" (2 Pet. 1:4); and, "we are members of His body, of His flesh, and of his bones" (Eph 5:30).

IX. A confirmation of the former opinion, how straight this union is.

For like as the soul in a man, because it is one and the same, and no less whole in the head, and in each member, than it is in all the body together--it causeth that all the members do unite and join themselves into one body, under one head; even so, by virtue of Christ's Spirit, because it is one and the same in Christ and in every of the faithful, it causeth that all of us knit spiritually together, both in souls and bodies into one, we are all one and the selfsame body with Christ our Head; a body (I say) mystical and spiritual because it is joined and compact by a secret band of the same spirit.

X. This union, because it is made by virtue of the Holy Spirit, cannot be hindered by any distance of place.

Whereupon it followeth that this true and real union (though spiritual) of our bodies and souls with the body and soul of Christ, can be letted [hindered] by no distance of place, though never so great, because that spirit is so mighty in operation as it reacheth from earth to heaven and beyond, and joineth in one no less strictly, the members of Christ being on earth with their Head in heaven sitting at the right hand of the Father, than the soul of a man joineth together the hands and legs and other members into one body with the head; yea though that man were so great that his head did reach unto the ninth sphere, and his feet stand fast in the center of the earth. So great is the virtue of the soul; then how great is that of the Holy Spirit, the true and almighty God.

XI. The Spirit, by whom this union is made, is given of Christ to the preaching of the gospel and administration of the sacraments.

Furthermore, we believe that His Spirit, whereby Christ both coupleth Himself unto us, and us unto Him, and joineth His flesh with ours, and ours with his: is communicated of the same Christ, unto us, by his mere grace, when and where and how he please, yet ordinarily at the preaching of the gospel and administration of the Sacraments. Of which thing was a visible testimony, which we read, how that they in the primitive church, which embraced the gospel by faith, and were baptized in the name of Christ or upon whomsoever the hands were laid, besides the invisible grace received also diverse sensible gifts of the spirit.

XII. This union, is the special end of the gospel, and Sacraments.

Whereupon we do easily gather, which is the principal end, both of preaching the gospel, and administering the Sacraments: namely this communion with Christ the Son of God incarnate, who suffered and died for us, but now reigneth in heaven, and imparteth salvation and life to his chosen: which communion was begun here, but was to be perfected in heaven: so that we, by this true & real copulation of ourselves with his flesh & blood, and his whole person, may also be made partakers of eternal salvation, which was purchased by him, and still remaineth and abideth in him.

XIII. That this union is not imaginary, nor made by participation of gifts only, but by communication of substance.

But we call this present incorporation of us with Christ, true, and real, and substantial: that we may meet with that error, wherein some think that we forge a certain imaginary and a false union: or that we mean no other true union, but that which is made by participation of spiritual gifts, and grace of Christ, without communication of the substance of his flesh and blood.

XIV. This union is made by no other means, but by the holy spirit, and by faith.

But again, lest some might hereby falsely gather, that we conceive of such an union, which is made with the flesh of Christ being really here upon earth, by some physical or natural touching, either gross or subtle, as all sensible things are coupled with the senses, some in grosser; and some in a subtler manner: or which is made with the same flesh remaining in heaven, by certain intelligible forms in the mind (as the philosophers speak) as all things which are understood are united with the understanding faculty, which apprehendeth the same by certain forms or images: Therefore we all adjoin the means whereby this union & incorporation is made namely by the Spirit of Christ, communicated unto us, really abiding in us, coupling us unto Christ and working in us, that by a lively faith we may embrace Christ.

XV. A confirmation of both these propositions, namely, that this union is essential, but is made only by the Spirit, and our faith.

For both these things, namely that this copulation is essential and made by the only Spirit of God and by our faith, the Holy Scriptures do plentifully and plainly declare. The apostle writing unto the church at Ephesus, because all enmity being taken away by Christ and the partition wall broken down, the Jews and Gentiles--two sorts of people much different--were reconciled to God and between themselves, and were altogether ingrafted and renewed in Christ by the same Holy Spirit. Therefore he doubted not to say, They were both built [?]--(not into one people, as it seemed he should have said) but, the better to express how straight this union is,--into one new man, in Christ (Eph. 1:14-15). Wherefore since all of us do live with one and the selfsame Spirit, renewed as it were in one and the same mind, and are joined together unto one and the selfsame Head, Christ, we are fitly, all of us together, called one new man. And in the same epistle (4:15), describing this near and essential incorporation, he compareth Christ to the Head, and all us to the members, coupled and knit with the head by sinews, joints, and ligaments--which take their life and motion from the Head. And nothing is more often used in the Holy Scriptures than this similitude, that hereby we might more easily and clearly understand what and how great this conjunction of all us is with Christ, through His Spirit which dwelleth in all people that are regenerate. For this cause the same apostle compareth Christ to the foundation, and all the faithful to stones (but yet living stones, even as the foundation, that they may receive increase from Him) "...built upon the foundation...In whom all the building fitly framed together groweth unto an holy temple in the Lord...through the Spirit" (Eph. 2:20-22)--which thing also Christ did before the apostle, more than once, making Himself the foundation and the church the building, surely grounded upon that foundation, and fastened by an inseparable knot. To the same purpose Christ calleth Himself a vine (John 15:1), and us the branches, which drawing life and sap from the vine do live, and bring forth good fruits. The same is also showed by the similitude of the tree and the olive, whereinto the faithful, as branches cut from the wild olive, are ingrafted, that they may bring forth good olives; and are ingrafted by the Holy Spirit, and by faith (Rom. 11:17). Whereupon, to the Philippians, it is called the communion of the Spirit (Phil. 2:1); and Christ is said to dwell in our hearts by faith (Eph. 3:17). Nor is it obscure that the apostle calleth this incorporation of the church with Christ, and of Christ with the church and all the faithful, a marriage, after the custom of the prophets; whereby two shall be made one flesh. "And they two," said God, "shall be one flesh" (Eph 5:31); And the apostle, "This (saith he) is a great mystery: but I speak concerning Christ and the church" (5:32). But that same is still very plain and ready which John writeth of this union, and of the Spirit by which the same is made and known. By this (saith he) "know we that we dwell in Him, and He in us, because He hath given us of His Spirit" (1 John 4:13). Therefore He dwelleth in us and we in Him, by the same Holy Spirit which is both in Him and in us. To this also belongeth that same--He which hath not the Spirit of Christ, the same is not His. But the apostle knoweth that all are Christ's which are true and lively members of Christ.

XVI. It is concluded that this conjunction is essential, and made by the only Spirit of Christ and our faith.

Being persuaded therefore by these and other the like testimonies of Holy Scriptures, we doubt not but Christ and His apostles meant to signify unto us that the communion, which all we the faithful, as well small as great, have with Christ and with His flesh and blood, is true and real, and yet is made by no other means than by virtue and knitting of the Holy Spirit. And therefore though it be secret, full of miseries and spiritual, because it is made by the Spirit and by faith, yet we ought not to doubt but that through the same Spirit, it is as true and essential as is that same between the husband and the wife, being joined into one flesh; between the foundation and the stones thereon builded; between the tree and the boughs; between the vine and the branches; lastly, between the members and the head, coupled together with ligaments and sinews, living and working with the same soul--that no conjunction with Christ Himself can be made greater than this, while we live in this mortal flesh.

XVII. A confirmation of this opinion by another similitude, and by very philosophy.

Surely if there were in all men but one and the selfsame soul, it must follow that innumerable many persons were only one man--even as of one and the same essence being in the three divine persons, the holy writers do conclude that therefore there is one only God. Yea, and the same would appear much more plainly to be true if those many men had but one only head to which they should be joined, and of which they should have their motion. What marvel then, that the Holy Ghost be one and the same in all the godly, which being also in Christ doth so really couple us with Him, that we are one body with Him and amongst ourselves; yea, all of us one new man in the same Head Christ? For in those two respects, namely one, of the spirit, by whom; the other of the Head, to whom we are joined, Paul said, all the faithful were one new man (Eph. 2:14).

XVIII. By the union with Christ, the participation of the benefits of His death and resurrection is conveyed unto us.

Now of this communion with Christ, there followeth and dependeth the participation of His benefits and of salvation gotten and remaining for us in His flesh and blood. For as the branches can draw no nourishment from the vine, nor the members from the head, nor the lively stones from the foundation unless they be really joined with their foundation, with their head, with the tree, with the vine, and abide in them--so neither can we from Christ our Head, our Foundation, our Tree, our Vine, unless we be truly grafted into Him by the Holy Ghost and do abide in Him, being made flesh of His flesh and bone of His bone. Wherefore they do us very great injury that say we therefore deny the true participation of His flesh and blood, and that we affirm a participation only of His gifts and benefits, because we will not admit which we cannot admit, that the true body of Christ doth pass really through our mouth into our bodies. As though it were not a true and an essential communion, which is made by the Holy Ghost and by faith; since nothing can knit more strictly, diverse substances and natures into one, than the Holy Ghost; as we see in the incarnation of the Son of God, and in the creation of man being compounded of the soul and the body. Surely if that communion which is made by the only Spirit and by faith with the flesh and blood of Christ were not able to save, unless He should also pass through the mouth into our bodies, Christ had provided but slenderly for His Church. Therefore in receiving of the gospel, and in the profession of baptism, He would have the same communion to be made--as John witnesseth of the first, and the apostle Paul of the second (1 John 1:3; 1 Cor. 12:13). This therefore is our confession of the true communion with Christ in general, and therefore of the dispensation of salvation and life which is in Christ.

XIX. Errors.

Wherefore we disallow their error which teach that remission of sins and salvation is communicated to men by the work wrought, as they call it, without faith and without the true uniting with Christ. Yea, and we condemn their blasphemy who labor to prove it may be done by works not commanded of God, but devised by men, and full of superstition and idolatry; and theirs also which setting nought by the ministry of the Word do teach that salvation is communicated as well without as with the hearing of the Word and receiving of the sacraments. And much more those which affirm that all infants in their mothers' wombs, as well of faithful parents as of infidels, are made partakers of the benefits of Christ.