[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, after that he had created all things, so rested from his work, that nevertheless he never ceased, neither yet doth cease, to guide, govern, and look after the world and all the things that are therein, as well small as great; but especially mankind in general, and every man in particular: so that not anything happens, or is done in the world, which is not guided and governed by his Providence.
Although all and everything is subject to God's Providence; yet we believe that he hath a more especial care of his Church, and that he guideth and governeth it after a more especial manner, as likewise the wills and actions of all and every one of his elect: forasmuch as he after an especial manner calleth, justifieth, and sanctifieth them, but not all; and further worketh in them both to will and to do, of his good pleasure, and further saith, I will dwell in them, but not in all; and at length bringeth them unto everlasting life, but suffers others in his just judgment to walk in their own ways, and run on headlong to destruction. Whereupon we are commanded to cast all our care upon God; for he (after a peculiar manner) careth for us.
And this we learn also out of Holy Scripture, that, although God by himself without any coadjutor, yea, sometimes contrary to ordinary means, bringeth to pass many decrees of his divine Providence; yet there are far more, which he ordinarily useth to bring to pass by the ministry of second causes, both in the government of the whole world in general, and the Church in special: for, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel.
From hence we gather, that, although we are certain God careth for us: yet the means which God hath appointed for the salvation of the soul and body are not to be despised, neither must we tempt God; but follow the Apostle, who, although he was fully persuaded of the saving of all that were in the ship with him, when the sailors began to think how to shift for themselves, said to the Centurion, and to the soldiers, Except these abide in the ship, ye cannot be saved. For God, which hath appointed to everything its own end, he also hath appointed the beginning and the means by which to come unto that end.
Whereas God in his Providence doth conserve, and also move the second causes, which he is wont to use in the government of the world, every one in its own nature; and some of these are destinated by their own nature to the producing of certain effects, and again some are not: we understand and confess, that, although in respect of God, without whose foreknowledge and will nothing in the world comes to pass, all things are necessary: yet in respect of us and the second causes they are not all necessary, but most of them are contingent. For what can be more casual and contingent than this, that when a man is hewing wood, the head of his axe should fly out of his hand, and kill the traveller that passeth by? And yet the Lord saith, that it is he which killed him. And again, our Lord Jesus Christ died for us voluntarily: and yet it is said, It was necessary, or, Thus it behooved Christ to suffer. In like manner Herod and Pilate condemned Jesus with full and free consent of will: and yet the Apostles say that they did no more than what the hand and counsel of God had determined before to be done.
And from hence also we understand and confess, that, although many wickednesses are committed in the world, whilst God moveth all things: yet they cannot be imputed to him and his Providence: for God moveth indeed all things, and giveth power unto everything to work; but he instilleth no sinful quality unto any man, whereby he worketh after an evil and sinful manner. As therefore the earth, which affordeth sap to the bad trees as well as to the good, is not to be blamed, if a bad tree bring forth bad fruit: so much less can God justly be said to be the author and cause of our sins; although he, by the hand of his providence, sustain, support, move, and govern all things, yea, the very ungodly themselves. In him, saith the Apostle, we live, and move, and have our being: to wit, such as we are, such are we moved by him, unless he of his grace do alter and change us.