[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:

<aside>

CHAPTER V: Concerning the Creation of the World, the Angels, and the First Estate of Man

</aside>

DOCTRINE I: That all things were created of God; and that they were exceeding good.

We believe, that God the Father, by the Son, together with the Holy Ghost, in six days created all things visible and invisible: which the Holy Ghost, in the Holy Scripture, expresseth by the name of Heaven and Earth; and they were all exceeding good. And we believe likewise that he ordained them for the use of man, and for his own glory. And therefore we acknowledge both the Son and the Holy Ghost to be Creator of the world as well as the Father: forasmuch as the Father, the Son, and the Holy Ghost is but one and the same God.

DOCT. II: That the Heaven is distinguished from the Earth: and, that the Heaven of the blessed doth differ from the other Heavens.

Neither do we mingle Heaven and Earth together, nor make a confusion of the Heavens one with another; but according to the Holy Scripture we make a distinction: as we see the elements, and all kinds of creatures animate and inanimate, to be distinguished. And further we confess that the Heaven in which the souls of the blessed live with Christ, and the bodies of all the godly shall; which Christ also calleth his Father's house, and Paradise; and which the Apostle calleth, “A city which hath foundations, whose builder and maker is God:” We confess, I say, that this Heaven differeth from the other Heavens, but much more from Earth and Hell. Unto this Heaven also the Apostle alluded when he said, that he was “caught up to the third Heaven,” to wit, above the Heaven of the air, and above all the visible and moveable orbs.

DOCT. III: That all the Angels were created good: although they did not all stand fast in the truth.

We believe also, that the Angels were all created good and righteous, being substances spiritual and immortal, and endued with understanding and free-will: although they did not all stand fast in goodness, and righteousness, and the truth (as our Lord Jesus speaketh) but did many of them, from the very beginning, sin, of their own free-will, and so became the enemies of God and all goodness, the enemies of all mankind, and especially of the Church of God, liars, and speaking lies of their own, murderers, devils, evil spirits: and, that therefore they were cast down to Hell, and delivered into chains of darkness, to be reserved unto judgment.

DOCT. IV: The causes or reasons why many of the heavenly Spirits were permitted to sin and became evil.

And this was not without cause permitted by the wisdom of God, as we are taught in Holy Scripture. For besides that God would have his justice and judgment made known unto them, as likewise his anger and wrath against sin by what creature soever committed: he hath also appointed to use them as his instruments to tempt us, and exercise our faith and patience in spiritual combats, and all to further our salvation: and (to conclude) He would have them to be the executors and administrators of his justice and judgments against man's wickedness; that as many as will not believe the truth, whereby they may be saved, should follow the doctrines of devils, giving heed to seducing spirits, and believing lies, and so be damned.

DOCT. V: That the good Angels were by the grace of God preserved in goodness, that so they might become God's ministering Spirits for our good.

Again, we believe, that innumerable of the celestial spirits were by the grace of God in Christ preserved, that they might not sin with the rest, but persist in truth and obedience: and that so they became God's messengers and ministering spirits, for the good of his elect, to defend and protect them against the devils, and to promote the Kingdom of Christ. And they do so love us and wait upon us, that they do exceedingly rejoice for our salvation: but they will not be worshipped of us by any means, but put us in mind, that God only is to be worshipped, and that they are but our fellow-servants: with whom we shall also live a blessed and eternal life, as the Angels of God in heaven.

DOCT. VI: That man was created after the Image of God.

We believe, that after that all other things were created, at last man also was created after the image and likeness of God; his body being formed out of the earth, but his soul which is a spiritual and immortal substance, being made of nothing, and inspired by God into his body: Not long after a wife also was by God given unto him, made of his bone, as concerning the body, and created after the image of God.

DOCT. VII: Wherein especially that Image of God consisted.