[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.

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CHAPTER XIII: Concerning the Gospel, and the Abrogation of the Law by the Gospel

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Forasmuch as the Gospel in the first place, and then also the Sacraments, to wit, Baptism and the Lord's Supper, are the outward instruments and means, by the lawful use and administration whereof, our Redeemer and Lord Jesus Christ is wont to offer and dispense unto the world the benefit of redemption, and remission of sins, and communicate himself unto us his chosen by the power of his Spirit; and likewise incorporate us into himself and so make us really partakers of salvation and life which he hath in himself: Therefore we have studied and endeavored briefly and plainly to declare unto the Church of God, what is our faith and belief concerning them.

DOCTRINE I. What the Gospel is.

As concerning the Gospel then, according to the signification received and used in the Church, we believe that it is none other but the heavenly doctrine concerning Christ, preached by Christ himself and his Apostles, and contained in the books of the New Testament, declaring unto the world most welcome and joyful tidings: to wit, that mankind, by the death of Jesus Christ, the only begotten Son of God, is redeemed: so that for as many as repent and believe in Jesus Christ, free pardon and forgiveness of sins, salvation, and eternal life is prepared. For which cause it is worthily called by the Apostle, the Gospel of our salvation.

DOCT. II. That the Gospel was indeed promised by the Prophets, but published by the Apostles.

For though this mystery was revealed unto the Fathers, even from the beginning of the world, and the Prophets also spoke concerning it: yet they preached promises Evangelical, that is, of the Gospel, which the Jews retained amongst themselves, rather than the Gospel itself, which was to be published to all nations. For they prophesied and foretold that which was to come, but did not declare anything present or past: as the Apostle teacheth in the Epistle to the Romans; and Peter in his first Epistle.

DOCT. III. That the Fathers, by faith in the promises concerning Christ the Redeemer to come, were saved: as well as we, which now believe the Gospel.

Yet we doubt not, but that the Fathers which believed the promises of the Gospel concerning the coming of Christ, and his breaking the Serpent’s head, were saved: as well as we which now are saved by faith in the Gospel declaring unto us that Christ is come, and that he hath redeemed the world. As the Apostle abundantly teacheth both in other places, and especially in the Epistle to the Romans, concerning Abraham; and in the Epistle to the Hebrews, concerning all others. That it is high blasphemy to say that the Fathers had only promises of earthly things, and that they received them; but not heavenly, as remission of sins and eternal life. For what the Gospel is to us, properly taken: the same were the promises of the Gospel to them; that is, the power of God unto salvation to everyone that believeth.

DOCT. IV. That the Doctrine of the Gospel for the substance thereof, is most ancient; yea, eternal.

From whence we understand, that the Doctrine of the Gospel as concerning the substance thereof, is not new, but most ancient, being preached to the Fathers, even from the foundation of the world: That the Gospel not without good reason is called by John the Everlasting Gospel.

DOCT. V. What the parts of the Gospel be, and how many.

The Gospel may be reduced to three heads concerning our duty: The first is, Repentance, towards God; The second, faith toward our Lord Jesus Christ; The third, care to observe all things whatsoever Christ hath commanded us.

DOCT. VI. The explication of the opinion fore-going.

For the Gospel propounding and setting before us Christ with the full grace and mercy of God, with full expiation and remission of sins, with perfect salvation and eternal life, requireth only three things of us. The first is, that grieving heartily and truly for the sins committed in the whole course of our life past, we desire of God even from our hearts and souls to change and renew our minds, wills, and affections, to the obedience of his divine will, earnestly studying for it and begging it of him by our prayers. The second is, that by faith laying hold on Christ with all the treasure of his merits, we believe certainly and without all manner of doubting, that all our sins, of the grace and mercy of God for Christ's sake only, are pardoned and forgiven forever; that we are received into grace, and made the sons of God, and heirs of eternal life. The third and last is, that being persuaded of the free pardon and forgiveness of our sins and eternal salvation, for Christ's sake and merits, we afterwards labor to keep and observe all things whatsoever Christ hath commanded us, for the glory of God, and the salvation of our neighbor: keeping faith always even unto the end, and steadfastly believing that whatsoever sins we commit in our new obedience are not imputed to us, and that for Christ's sake only: as also, that, by the imputation of Christ's most perfect obedience, righteousness, and holiness, unto us; our imperfect obedience is made perfect, and so reputed, and accepted for most perfect, in the sight of God.