[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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By what hath been delivered by us, concerning our communion with Christ, the word of the Gospel, the Sacraments in general, and Baptism in special, it may be easily known what our faith and belief is concerning the Lord’s Supper.
We believe, that the Sacrament of the Supper is not only a testimony of our communion with Christ, and so with his flesh and blood, and also with the whole Church: but also an instrument used by the Holy Ghost to confirm and further the same. The Apostle saith as much, The bread which we break, is it not the communion of the body of Christ? The breaking and the receiving the blessed bread, he calls the communion of the Lord’s body: because, they which eat thereof with actual faith in the Lord himself, grow up together in communion with the Lord himself, and with his flesh and blood: Even as they also, which with faith embrace the word preached by the Apostles, have also fellowship with the Apostles; and that fellowship is with the Father, and his Son Jesus Christ.
For as Baptism is an instrument to inchoate and begin this communion; because thereby we are born again in Christ: So the Supper was instituted to perfect the same; because therein we are fed with the flesh and blood of Christ, that we may grow up in him. For, as the Apostle saith, by one Spirit are we all Baptized into one body, and have been all made to drink into one Spirit.
The Lord’s Supper was, indeed instituted for many other ends: to wit, that being admonished both by words and signs representing the Lord’s death and the effusion of his most precious blood, we might call to mind and thankfully acknowledge the great benefit of our Redemption. For what saith the Apostle? As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come. To these ends therefore serveth it, that we may be confirmed in our faith about the remission of our sins, that we may be nourished unto the hope of a blessed resurrection, that we may be stirred up to give thanks unto God for so great a benefit, and to repent us of our sins, and last of all to renew our covenant made with God, openly and in the presence of the whole Church. But because all these tend to no other end but this, that we may be more and more united unto Christ: and become one with him, and that he may live more effectually in us, and we in him, being made flesh of his flesh and bone of his bones: Therefore we doubt not, but the Supper was chiefly and principally instituted, for the increasing and furthering this our union and communion with Christ, in which is perfected and consummated our salvation. Whereunto also serveth the bread and wine, being bodily nourishments: That we may know it for certain, that, what the bread and wine is for the nourishing of our bodies, and the preserving of this natural life, such also is the flesh and blood of Christ for the feeding of our souls, and the maintenance of our Spiritual life.
From whence also we may learn, why Christ calleth this bread his body: Not so asNIE if it were either properly his true body; or as if his body were included in it: or so, as if it were but a bare and naked sign of his body which was broken and crucified for us: But because it is a Sacrament thereof (and Sacraments, as St. Augustine saith, are often called by the names of those things, whereof they are Sacraments) and so is made an instrument of the Holy Ghost, for the communicating unto us the true body of Christ, and for the confirming us in the communion thereof. As also the Apostle for the same reason, speaking of Baptism, called it not a sign of regeneration, but the very laver of regeneration: without doubt, because with the washing of water by the word, as by a fit and convenient instrument, Christ by the effectual working of his Spirit, doth inwardly wash, cleanse, and regenerate us.
Wherefore we doubt not but in the words of the Supper the true and natural body of Christ is predicated of the bread: especially, seeing that for explication sake there is added, Which is given for you: So that this is a most true saying, the bread is Christ’s body, to wit, that true body which was given for us: but this is improperly and figuratively: seeing that in very deed the bread was given for us, but the true body of Christ, whereof the bread is a Sacrament.
From hence also we are confirmed in our opinion, that as the bread is not properly the very body of Christ, but a Sacrament thereof, so likewise the body of Christ is not really and properly in the bread. For in Sacraments the things themselves whereof they are Sacraments, are not really included, although they sometimes receive the names thereof: As it appeareth plainly in Baptism without all controversy: in which no man saith that either the blood of Christ, by which we are washed from our sins, or regeneration itself is included: For neither in the word of the Gospel are included really those things, which thereby are declared. Now the Sacraments are the visible word. But neither did Christ say, My body is in this, that is, in the bread; but he used another far different manner of speaking, to wit This, that is, This bread is my body. Now if any one list to be contentious, and say that the sense is all one: It will follow, that if the body of Christ be really in the bread, the bread likewise is really, properly, and substantially the body of Christ: which if it be impious once to affirm; then cannot the other be affirmed without great impiety. And yet we deny not but that Sacramentally it may be so, according to the sense in which we say, that in the word of the Gospel is remission of sins, life, and salvation, which thereby are declared and offered unto us. But, forasmuch as by such manner of speaking the vulgar sort are commonly drawn to superstition, we judge it fitting to abstain altogether from them, and we hold it most meet to use such forms of words as we find recorded in the sacred Scripture.