[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 IV: Concerning God’s Omnipotence and Will

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DOCT. I: That God is so Omnipotent that he can do more than he will.

We believe that God is so Omnipotent or Almighty, that he hath not only done and also still doeth whatsoever it was, or is, his will to do; but also that he can both will and do infinitely more than he will do. And our belief on this part is grounded upon the doctrine of St. John, who said, "God is able of these stones to raise up children unto Abraham;" and the doctrine of the Apostle, who wrote thus concerning God, speaking unto Moses: "I will have mercy on whom I will have mercy" (whereas he might have said, I will have mercy on all men), and again, "he hardeneth" (not all, as he might, but) "whom he will." So then it is more than impious, for a man from God's Omnipotence only, without declaring it to be his will, once to presume to conclude that anything hath been, is, or should be done by God.

DOCT. II: That it is not repugnant to God's Omnipotence to say that there are some things which God cannot do.

Seeing that the Apostle writes that "God cannot deny himself," we believe that there is no wrong done to God's Omnipotence, if we say that there are many things which God cannot do; viz. such as are repugnant to his nature, and imply a contradiction.

DOCT. III: The confirmation of the foregoing.

For seeing that God is the chief and sovereign Good; he can neither become evil, nor do that which is evil. Seeing that he is the chief and sovereign Truth; he cannot lie. Seeing that he is the chief and sovereign Justice; he can do nothing unjustly. Seeing that he is Life itself; how can he die? And (to conclude) seeing that he is but one only true God uncreated, eternal, subsisting in three persons only; we believe and confess that he cannot assume any creature to himself in such manner as to make it coessential with him, and such altogether as he is, or constitute any fourth person: and we are fully persuaded that by this our confession we derogate or detract nothing from God's Omnipotence. As surely, what hath been, God cannot cause not to have been; what formerly hath been done, he cannot cause now not to have been done: For it is most certain, that he who is Truth itself cannot do anything which implies a contradiction. For to say, He can, is openly to deny his Omnipotence, by which he hath done, whatsoever hath been done.

DOCT. IV: That we are to search for the Will of God only in the Holy Scripture.

Furthermore, seeing that the counsels of God are infinite and secret, and such as are not made known, no, not to the Angels themselves; we believe, that, when there is any question concerning the will of God, we are to search for it nowhere else, but in the Holy Scriptures: where God of his great goodness hath made known unto us, by his Spirit, what is his will; and hath abundantly and perspicuously declared and afforded unto us whatsoever is necessary unto salvation.