[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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Because God, for the perfecting of our communion with Christ, wherein the participation of salvation wholly consisteth, hath been pleased to use not only the word of the Gospel alone by itself, but also external signs fit for that purpose, and joined together with the word, which two are required to the constituting of a Sacrament: Therefore in the next place, after our confession concerning the Gospel, we think good to add a brief, and perspicuous confession concerning the Sacraments, and that agreeable unto the holy Scripture, and the first principles of our Christian faith.
We know that a Sacrament is properly an holy oath, or promise on both parts, that is, made between God and his people: not simply; but also established by certain holy rites and ceremonies: As it appeared manifestly in the Sacrament of circumcision, between God and Abraham; and in Baptism, which succeeded in the place of circumcision, between Christ and us. So a Sacrament is by the Fathers taken often for the whole Sacramental action, whether of Baptism, or of the Lord’s Supper: in which there goes before a promise on both parts, confirmed after an holy manner by external rites, signs, and seals, and also by the blood of Christ. But in after time by the name of Sacrament, they understood by a figure called Synecdoche the rites only, or the visible signs added unto the word. And this is another signification which prevailed and had place in the Church. Now we, according to the signification and use of the word in the Church, call a Sacrament, not the word only, nor the outward element only, but the element, or the visible signs, joined with the word of the Gospel, according to Christ’s institution. Whereunto agreeth that of St Augustine, “The word is added unto the element, and so it becomes a Sacrament.”
Now, because every Sacrament is the Sacrament of something: we say that this thing is that, which the word of the Gospel doth signify; to wit, the grace of God in Christ, or rather Christ himself together with grace and salvation placed in him. For Christ is the sum of the Gospel: and, that we may have communion with him, as was the word, so likewise were the Sacraments instituted and ordained, to put us in mind of him, and to raise up our thoughts unto him. And so, what is outwardly exhibited unto us, we say, it is a sign of that which is inwardly proposed and set before us to be received: and, that which is done without, is a sign of that which the holy Ghost inwardly worketh in our hearts.
From hence also we come to understand what the parts are, whereof a Sacrament is properly said to consist, to wit, the word and the sign, or outward visible element: but yet with a relation unto the thing by them signified, and represented, and whereof they are a Sacrament. For the thing, whereof anything is a Sacrament, is not itself neither can it be a Sacrament, or any part of a Sacrament: Forasmuch as every Sacrament is a Sacrament of another thing which is different, and diverse from it. But yet we do not simply and absolutely separate the thing itself from the Sacrament: neither do we deny, but that the Fathers, and many other learned and godly men do in the name of Sacrament comprehend the thing itself, whereof anything is a Sacrament: As by the name of Baptism is not only the outward ablution or washing of water understood; but also therein is contained the inward purging of the conscience from sin, and likewise regeneration: Therefore we embrace that saying of Irenaeus concerning the Eucharist, or the Sacrament of the Lord’s Supper, that it doth consist both of an earthly and heavenly matter: neither do we, when we speak of the Sacraments, abstain from such manner of speaking: yet in this sense, not that the thing signified is properly a part of the Sacrament; for it is rather that, unto the participation whereof the Sacraments do lead us: But, because the Sacrament hath a mystical relation unto it; so that by the tie of this relation the earthly matter is knit together with the heavenly. And thus we reconcile the sayings of divers Fathers, and many other learned men, which may seem to jar one with another: whereas they were all of one and the same mind everywhere: some calling the Sacraments simply by these and the like names, Signs, Figures, Resemblances, or Representations, Types, Antitypes, Signets, Seals, Ceremonies, and the Visible Word; others saying: that they consist of an earthly and heavenly matter: which how it is to be understood we have declared already, all of them oftentimes after the manner of holy writ, calling them by the names of those things, whereof they are Sacraments: whereas yet notwithstanding they understood & professed that there were three things to be considered in the Sacraments, that is to say, the Word, the signs added unto the Word, and the things whereof they are signs.
We believe also, and confess ingenuously, that the visible signs by God’s institution were added unto the word, and that they were to be added, for the better and surer confirmation of the word in our minds: it being the manner and custom almost in every nation, to affix and set to their seals to their last wills and Testaments, as also to divers other writings. Which also is the reason, why the outward signs, which fall under our sense, are called by St Augustine the Visible Word: to wit, because they were instituted and ordained, and likewise added unto the word to this end, that they should do the same thing which the Word doeth, that is to say, that, what the Word signifieth unto our ears, the same also should they represent and confirm unto us the Word and promises of God: And that, as by the Word faith is stirred up in our minds, so also by them as outward signs, and seals, it might be confirmed, sealed, and every day more and more increased: And last of all, that as the Word, so also the holy signs might become as instruments for the holy Ghost to use for the bringing us to have communion with Christ, or for the making us to grow together in it. And we make no doubt or question at all, but all this was instituted and appointed by God for our weakness and ignorance, and for the imbecility of our faith: that it might be supported not only by the Word, but also by the outward signs: Forasmuch as faith it is, by which properly it comes to pass that we embrace and lay hold on Christ, and grow up together in him.
And, as we believe, that the signs are added unto the Word, not for superstition, but for the greater confirmation of our faith: so also we confess, that the Word is necessary in the administration of the Sacraments, not for incantation, but for to stir up faith in our hearts. And thereupon, when the Words of Institution are not so recited or rehearsed as that they may be heard and understood, for the stirring up of faith: There, we deny any true Sacrament to be; and conclude, that without the due & lawful use thereof, the outward signs are no Sacraments, but merely that, which they are of their own nature, and no more. For by the Word only are the outward elements or signs set apart for an holy use, which setting apart is by many called the Consecrating, or Sanctifying thereof: And so they become Sacraments; according to that of St Augustine, “The Word is added unto the element, and so it becomes a Sacrament:” But yet so must it be added that it may be understood and believed.
Therefore we believe that the Sacramental signs are not only bare notes or marks to distinguish us from all other people, which are aliens and strangers from the true Church; nor yet only badges or cognizances of Christian society, by which we may make profession of our faith, and give thanks unto God for the great benefit of our redemption: But also that they are instruments by which, whilst the actions and benefits of Christ are represented unto us, and recalled unto our memory, the promises of God are sealed unto us, and faith also stirred up in our hearts: the holy Ghost also ingrafting us into Christ, and preserving us being once engrafted, and making us every day more and more to grow up into one with him: that so being endued with greater faith towards God, more ardent charity towards our neighbor, and the gift of true mortification of ourselves, we may lead a life, as near as it is possible, according to the most perfect pattern of Christ’s life, in all Spiritual joy and gladness: till at length we are received up to live with him in heaven a most holy, happy, and blessed life, forever and ever.