[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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But between the promise of redemption by Christ, which was first made unto Adam, and afterwards more manifestly declared unto others, but especially unto Abraham, sealed by the sacrament of circumcision, and as it were confirmed by the death of Isaac the firstborn offered for a sacrifice, and established by an everlasting covenant: Between this promise, I say, and the fulfilling thereof, the Law which was delivered by Moses came between: the people which descended from the seed of Abraham (of which Christ was to come) being gathered together, and wonderfully increased, and being after a miraculous manner delivered out of the bondage of Egypt, that God might have a certain and visible Church, separated from all Gentiles, and gathered together in one place, in which the promise, made unto the Fathers concerning Christ might be kept, and God might be worshipped after such a manner as was best pleasing unto him, even unto the coming of the true Redeemer promised: Between these two, I say, the promise and the fulfilling thereof, the Law which was delivered by Moses came between, and contained in it three kinds of precepts: Moral, for the right ordering of a private life in the course of piety; Ceremonial, according to the prescript rule whereof the Church was to be governed; and Judicial concerning the government of the whole commonwealth in civil matters, and concerning the ordering of private families in household government. That by this means the people of God, of whom Christ was to come, might be kept from idolatry, and from following the profane customs and manners of the wicked Gentiles; that they might be kept within the compass of their duty and service to God, and obedience to God's will; and, to conclude, that they might be supported and upheld through faith and hope in the promise concerning true redemption to be wrought by Christ, which was to be fulfilled; and that so they might be prepared every day more and more for the receiving and entertaining of Christ: and all to this end, that God might be glorified in his people.
But, as for the two latter parts of the whole Law, which belong nothing unto us, to say nothing of them; but only of the former: We believe that in this Law, as it is delivered unto us in the books of Moses, the Prophets, and Apostles, all things necessary unto our salvation, are so perfectly and completely set down unto us, and the will of God which he would have us to do here in this world is so far forth revealed: that nothing can be added thereto, or diminished from it.
For we believe, that this Law is the exposition of the Law of Nature, which was perfectly writ in the hearts of our first parents, but in others imperfectly, and but in part: and, therefore by this is condemned whatsoever is repugnant to that image of God after which man was at the first created; and contrarily, that is commanded, whatsoever is agreeable unto it. For it was God's will by this Law to declare, both what man was in his first estate; and what he was made in his second, and what he ought to be; and further, what he should be in the third, in part; and in the fourth, perfectly, by Christ. That the Law of God is nothing else, but the true, lively, express draught or map of God's image: by which we are put in mind what we were; what we are; what we should be; and what we shall be, if we believe on Christ.
We believe and confess, according to the doctrine of Christ, that the sum or substance of the whole Law is contained in these two commandments: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and Thou shalt love thy neighbour as thyself: the first of which is the sum of the former table; and the other is the sum of the latter.
Now, if the sum of the first table, which containeth in it the whole worship which is due unto God, consisteth in the perfect love of God alone: from hence, beside the express commandments of God in other places, expounding this commandment, we gather thus much; and believe, that God alone is to be adored, invocated, and worshipped with religious worship, and that we are to swear only by his name; because these things are contained in the commandment concerning the loving of God with all the heart: To omit this, that the image of God, whereof the Law itself is a draught or map, taught Adam the very same.
And, if by the Law of God, that is condemned for a sin, whatsoever is not agreeable unto the first image of God, that is, in righteousness, holiness, and uprightness, wherein man was created: we gather from hence, that not only the actions done with consent of will contrary to the will of God, but also the very inward motions of concupiscence, and therefore concupiscence itself, and every corruption of nature is a sin, and so condemned by the Law of God: because it is repugnant to the rectitude, or uprightness, and righteousness in which man was created, and in which he might have continued and stood, if he would.