[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.
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We believe that God, from the beginning of the world, yea even from Eternity, according to his infinite wisdom, foreknew all things to come, both the good which he would do, and the evil which he would permit to be done; so far forth that nothing did or could lie hid from him: And we doubt not but all things whatsoever have been, are, shall, or may be, although they never come to pass, are and have been always naked and open in his sight.
Neither do we believe only that God foresaw all things, and hath them ever present in his sight; but also, that in his most wise and eternal counsel, he hath before determined all things, whatsoever did or do concern the creation and government of the world, as also the gathering together of his Church out of the sinful offspring of Adam, and likewise their redemption and salvation; and further, that of his infinite goodness he hath before ordained all the evil, which in his wisdom he purposed to suffer and permit, to the best ends: insomuch that there shall not an hair perish, or fall from our head, without the will of our heavenly Father.
Wherefore we make no doubt of this, That God, out of men (to speak nothing of the Angels) whom at the creation he made all righteous in Adam, but foresaw that they would all sin likewise in him, hath in Christ chosen some that they should be holy and without blame before him in love, and hath also predestinated them unto eternal life, of his mere grace, and according to the good pleasure of his will: but in his just judgment hath not vouchsafed to give his grace unto others, as being the vessels of wrath fitted for destruction: That in those, his infinite mercy; but in these, his justice might be made known unto the world, to his own glory.
For as our Vocation unto Christ, and our Justification in Christ is merely of God's grace and not of our works: so also we hold that the predestination of the Saints is merely of grace, because it was made in Christ; that no flesh should glory in his presence, but, that he that glorieth, should glory in the Lord.
Whereupon we believe also, that, seeing God in Christ hath chosen us, before the foundation of the world, that we should be holy and without blame before him in love: We are predestinated not only to the end, which is eternal life and glory; but also to the means tending to that end, and especially faith, whereby we are engrafted into Christ; and regeneration also and true repentance, by which we are made in Christ a new creature, that we may lead a godly life to the glorifying of him, and the edifying of our neighbour.
Therefore those are shamefully mistaken, and deceived to their own destruction, whosoever think that they are elected, and so consequently shall be saved, although they be not engrafted into Christ by faith, nor repent them of their sins, nor study to do the will of God, and practise good works, which God hath before ordained that we should walk in them. For they disjoin what God would have conjoined.