[The Whole Body of Christian Religion, by Hieron Zanchius; Translated out of Latin by D. Ralph Winterton]

Girolamo Zanchi (Hieronymus Zanchius), that eminent Italian divine and confessor of the Reformed faith, was born in Alzano Lombardo in 1516, of noble descent, but soon orphaned and raised in the Augustinian order. Early trained in Aristotle and the sacred tongues, he was drawn to the Reformation under the ministry of Peter Martyr Vermigli, whose lectures on Romans especially wrought upon his soul. Zanchi diligently studied the writings of Calvin, Melanchthon, Bucer, and Luther, yet chiefly revered Calvin as the prince of exegetes. When persecution scattered the Italian Reformers, Zanchi fled to Strasbourg, where he became professor of Old Testament, noted for his rigorous, legal method and profound learning. His Calvinistic doctrine of predestination and irenic spirit in the Eucharistic controversies soon drew him into conflict with the Lutheran establishment, resulting in the Strasbourg Consensus. Yet, finding the compromise unsatisfactory and conscience bound, he departed, serving as pastor to Italian exiles in Chiavenna. In 1568, Zanchi was called to Heidelberg to succeed Ursinus as professor of theology. There he produced numerous scholastic works—most notably his Confession of the Christian Religion and De Natura Legis—defending Reformed doctrine with uncommon acumen. When the Palatinate turned Lutheran, he, with other faithful brethren, repaired to Neustadt, continuing his labors till his death in 1590. Zanchi’s scholarship, piety, and steadfastness rendered him a chief ornament of the Reformed churches—a “burning and shining light,” whose legacy endures in his writings and the testimony of those who heard and read him.

Girolamo Zanchi (Hieronymus Zanchius), that eminent Italian divine and confessor of the Reformed faith, was born in Alzano Lombardo in 1516, of noble descent, but soon orphaned and raised in the Augustinian order. Early trained in Aristotle and the sacred tongues, he was drawn to the Reformation under the ministry of Peter Martyr Vermigli, whose lectures on Romans especially wrought upon his soul. Zanchi diligently studied the writings of Calvin, Melanchthon, Bucer, and Luther, yet chiefly revered Calvin as the prince of exegetes. When persecution scattered the Italian Reformers, Zanchi fled to Strasbourg, where he became professor of Old Testament, noted for his rigorous, legal method and profound learning. His Calvinistic doctrine of predestination and irenic spirit in the Eucharistic controversies soon drew him into conflict with the Lutheran establishment, resulting in the Strasbourg Consensus. Yet, finding the compromise unsatisfactory and conscience bound, he departed, serving as pastor to Italian exiles in Chiavenna. In 1568, Zanchi was called to Heidelberg to succeed Ursinus as professor of theology. There he produced numerous scholastic works—most notably his Confession of the Christian Religion and De Natura Legis—defending Reformed doctrine with uncommon acumen. When the Palatinate turned Lutheran, he, with other faithful brethren, repaired to Neustadt, continuing his labors till his death in 1590. Zanchi’s scholarship, piety, and steadfastness rendered him a chief ornament of the Reformed churches—a “burning and shining light,” whose legacy endures in his writings and the testimony of those who heard and read him.

Table of Contents:

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CHAPTER XV: Concerning Baptism

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Besides what hath been said of the Sacraments in general, we further believe and confess, as followeth, concerning the Sacrament of Baptism in special.

DOCTRINE I. What Baptism is: and what the effects thereof.

Baptism is the first Sacrament of the New Covenant: by which both all they, which either having made confession of their sins, and profession of their faith in Christ, and so likewise in God the Father, the Son, and the Holy Ghost, or such as at least we believe for the piety of their parents do belong unto the Covenant; and they more especially, which truly belong unto the Covenant, are sealed in Christ, being as it were incorporated into him by the Holy Ghost, in such manner that they are no longer their own, but his, by whom they are said to be received unto the fellowship of the Covenant, and so become one body with him and all the Saints, and are made partakers of all Spiritual and celestial benefits: being by this Baptism as the laver of regeneration cleansed from their sins by the blood of Christ, and buried with him into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: For which cause it is usually called, the Sacrament, or The Baptism of repentance for the remission of sins, The seal of faith, the seal of the Covenant, the laver of regeneration, the washing away of sins, and the Sacrament or seal of newness of life.

DOCT. II. That the power and virtue of Baptism hath only place in the elect: and that they alone are Baptized not only with water, but also with the Holy Ghost.

But yet, notwithstanding such excellent things are said of Baptism, and are truly attributed unto it as an instrument used by the Holy Ghost, and so Sacramentally, all they which are Baptized, are truly said to be made, and to be such: We believe that it is fulfilled really only in the elect, which are endued with the Holy Ghost, forasmuch as they only do truly believe, and truly belong unto Christ and his mystical body. And therefore, that all indeed are Baptized with water, but the elect only with the Holy Ghost; and, that all receive the sign, not all the thing signified and offered by Baptism, but that the elect only are made partakers thereof.

DOCT. III. What be the integral parts of the Sacrament of Baptism.

We believe that, for the making of the Sacrament of Baptism to be entire, those two things are sufficient which Christ hath instituted, to wit, the simple element of water, with which men are Baptized whether by way of immersion, or dipping in the water, or aspersion, & sprinkling on the water; and that form of words which Christ taught his Apostles to use when they Baptized, to wit, In the name of the Father, and of the Son, and of the Holy Ghost. And we are fully persuaded, that they neither used any other form of words, nor added anything else unto the water.

DOCT. IV. That infants being the children of believing parents are to be Baptized.

We believe also with all the ancient Church, that to the Sacrament of Baptism are to be admitted, not only those which are of ripe years, which repent and confess their sins, and make profession of their faith in Christ: but also infants being the children of such parents, forasmuch as we are to judge that they also belong unto the Covenant, according to the Apostles’ saying to this purpose, That the children of believing parents are holy: especially, considering that Christ in no place hath changed God’s commandment made unto Abraham, concerning the sealing of the children also of the faithful and believers with the seal of the Covenant; yea more, considering that Christ hath said expressly, Suffer little children, and forbid them not to come unto me: for of such is the Kingdom of heaven.

DOCT. V. How far forth Baptism is necessary in the Church, and how far forth necessary for everyone unto salvation.

We believe that Baptism is altogether necessary in the Church, as a Sacrament instituted by Christ; and so far forth necessary, that where it is not when it may, there we cannot acknowledge the Church of Christ to be. But in such manner do we think it necessary for everyone unto salvation, that yet, if it so happen that any one for defect of a Minister, and not out of contempt, do depart out of this life without Baptism, we do not therefore believe that he is damned, and swallowed up of eternal destruction. For the children of the faithful, and believers are therefore saved, because they are within the Covenant of God, and so holy. But they which are of ripe years are saved by true faith in Christ, which certainly cannot stand together with the contempt of Christ’s commandments.

DOCT. VI. That Baptism once rightly administered ought not again to be repeated.

We believe farther that, as circumcision was made in the flesh but once only, so Baptism also, which succeeded in the place of Circumcision, once duly and rightly administered ought not again to be repeated. Now we understand that it is duly and rightly administered, when as according to Christ’s institution, first the Doctrine of the Gospel is premised, concerning the true God, Christ, and his office: and then men are Baptized with water, and that by a lawful Minister, In the name of the Father, and of the Son, and of the Holy Ghost. For Christ also died but once, and was buried: and we are Baptized into his death, and buried with him by Baptism. Neither do we read that the Apostles ever rebaptized any, but only Paul: and these were such as before had not rightly been Baptized.