Confessions of the Christian Religion (1585)
Girolamo Zanchi (1516-1590)

CHAPTER I: Of the Holy Scriptures, the Foundation of all Christian Religion

I. Concerning God and matters pertaining to religion; how we must simply believe in God alone. Touching God, and such divine matters as pertain to the kingdom of Christ and our salvation, we hold that we can
be instructed better or more certainly of none other than of God Himself, who can neither deceive nor be deceived. "No man hath seen God at any time; the...Son, which is in the bosom of the Father," He hath showed Him unto us (John 1:18).

II. God Himself speaketh in the writings of the prophets and apostles. But we know that God (though He hath not meanly or obscurely manifested the knowledge of Himself and His everlasting power and deity to all men in the world, by such works as are done by Him, so that as many as have not glorified Him as God are made inexcusable) yet in a more peculiar sort, He hath revealed Himself and His will to His Church very plainly and perspicuously, namely by prophets and apostles, inspired by His grace and by their writings; and therefore these writings of the prophets and apostles to be the very true Word of God.

III. The prophets and apostles writings to be only canonical. Now we doubt not but these writings of the prophets and apostles are those which the Church of God hath been accustomed to call by the name of canonical books, because knowing these books assuredly to be inspired from above (2 Tim. 3:16), she always acknowledged them only for the Canon or rule of all Christian piety, by which every controversy in
religion ought to be avoided; and calling likewise the other books (though they be contained in the volume of the Holy Bible,) by the name of Apocryphal, because she could not be assured they came so from the Holy Ghost as those of the former kind.

IV. Which be canonical books and which apocryphal. We therefore, with the whole church both before and since the coming of Christ, without all doubt do acknowledge and embrace these books of the Old Testament for the very certain Word of God. - Five books of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) - Of Jehosuah one (Joshua) - Of Judges one - Of Ruth one - Of Samuell two (1 and 2 Samuel) - Of the Kinges two (1 and 2 Kings) - Paralipomenon two (1 and 2 Chronicles) - Of Esdras the two former (Ezra and Nehemiah)

Of Hester nine chapters; and three first verses of the
tenth chapter (Esther)
- Job
- The Psalmes (Psalms)
- The Proverbes (Proverbs)
- Ecclesiastes
- Canticum Canticorum (The Song of Solomon)
- Esaie (Isaiah)
- Jeremie with the Lamentations (Jeremiah and
Lamentations)
- Ezechiell (Ezekiel)
- Daniell (Daniel) the twelve former chapters, excepting
the song of the three children
- The twelve small prophets (Hosea, Joel, Amos,
Obadiah, Jonah, Micah, Nahum, Habakkuk,
Zephaniah, Haggai, Zechariah, Malachi)
These other we receive for not canonical
- Judith
- Tobias
- Of Esdras the third and fourth
- Daniell chapters 13 and 14 (Daniel)
- The Song of the three children, which is annexed to
the third chapter
- Wisedome of Solomon (Wisdom)
- Wisedome of Jesus the sonne of Zirach, (Syrach) in
Latin called Ecclesiasticus
- Baruch
- Epistle of Jeremie
- Of Hester, the rest from the third verse of the tenth
chapter (Esther)
- Of the Macchabees both the books (Maccabees)
These of the Old Testament.
Of the New Testament we except none; for although
there be some books of them whereof some have
doubted, yet afterward they were acknowledged, yea
even for apostolical no less than the other, to which
judgment we also do subscribe.
Of the former kind, the gospels after
- Matthew
- Marke (Mark)
- Luke
- John
- Acts of the apostles
- Epistles of Paule (Paul)--(Romans, 1 and 2
Corinthians, Galatians, Ephesians, Philippians,
Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy,
Titus, Philemon)
- The first of Peter
- The first of John
Of the latter sort
- The Epistle to the Hebrues (Hebrews)
- The Epistle of James
- The last of Peter
- The Second and Third of John
- The Epistle of Jude
- The Revelation
For although they which were never doubted of may
seem to bear a greater authority than the rest which have been
doubted of, yet we as well to the one sort as the other do give
undoubted credit as to the assured Word of God; and to the
Apocrypha contained in the volume of the Bible do we yield the
chief place next unto the canonical books.
V. The rules of faith can be proved only by the canonical books.
And therefore we use only the canonical books for
proof of the rules of faith, and with the fathers we teach that
they are to be used; but we think the rest to be of great force to
confirm the same rules, being before sufficiently proved.

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VI. The Canonical Scriptures take not their authority from the
church.
Wherefore this we hold without all controversy, and we
think it is to be holden that although the church being taught
of the first fathers, namely prophets and apostles, who
received their doctrine immediately from God, and committed
the same to writing and being also instructed by the Holy
Ghost, hath delivered to the posterity by a continuing and
perpetual tradition which are canonical and which are not
canonical books; yea and hath given and shall always give
testimony unto them of the holy and heavenly truth. Yet that
these writings have not received their authority from the same
church, but of God only, their only proper Author, and
therefore that of themselves, because they are the Word of
God, they have power over all men and are worthy to be simply
believed and obeyed of all.
VII. Yet that the church's authority doth much avail to make men
believe the Holy Scriptures.
Although we deny not by the way, but that the
authority of the church hath an especial force to move men to
the hearing and reading of the Holy Scriptures as the Word of
God--according to that of Augustine, "I had not believed the
gospel (for so he meant) unless the authority of the church had
moved me."--Yet the same Augustine, notwithstanding in all
places pronounceth that his belief came not from the church,
but from the Holy Spirit, whose gift faith is.
VIII. That the church hath no power over the Holy Scriptures.
But to dispute whether the authority of the church be
greater than that of the Holy Scriptures--yea and much more
to set down the affirmative part, as though the church over and
above the gift of knowing the Spirits, and of discerning
Canonical Scriptures from others, and of testifying of them and
of interpreting of them, should have also authority either of
adding to or diminishing anything from them, and of
dispensing with them--we judge it more than sacrilege. For
God commandeth that no man shall add or diminish, nor
anyone shall decline to the right hand or to the left (Deut. 4:2;
5:31; 12:32; Rev. 22:18-19), but all together [altogether] shall
simply obey Him speaking unto them in the Holy Scriptures, in
all manner of things.
IX. The Holy Scriptures are so perfect that nothing may be added
to or taken from them.
For the Scriptures are so holy and merely perfect,
plentifully containing whatsoever is necessary to salvation,
that nothing can be added unto them; and written with such
perfection and wisdom, that nothing may be taken from them.
X. And therefore men ought to rest upon them.
Wherefore we, even as all godly men ought to do, do
rest our selves upon the doctrine of those holy writings;
holding that same spoken by the apostle--all scripture inspired
from above is profitable to doctrine, etc. (2 Tim. 3:16).
XI. Nothing must be established concerning religion without the
Word of God, but all things to be reformed by it.
We hold therefore, that nothing must be determined
concerning religion in the Church of God which hath not
apparent testimony in the canonical books, or may out of them
be convinced by manifest and necessary consequence. And if at
any time there hath crept into the church anything, either
concerning doctrine or the service of God, which is not

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agreeable to the Holy Scriptures, the same ought by some
lawful means either quite to be taken away, or else to be
reformed by the rule of God's Word. And that all controversies
in religion ought lawfully to be judged and decided out of the
same Holy Scriptures.
XII. Traditions truly apostolical and catholic are to be retained in
the church.
And the traditions in meanwhile which it is manifestly
known have come from the apostles, to have been ever
observed in all churches as that of hallowing the Lord's Day in
place of the Sabbath and such like; and although there be no
express commandment in the Scriptures for the observing of
them, yet we judge that they are to be retained in the church.
XIII. The Scripture is very perspicuous in such things as be
necessary to salvation; and therefore ought to be read of all.
Yea we think and know the whole doctrine of salvation
not only plentifully but plainly and perspicuously to be
delivered in the Holy Scriptures; and since God never spake
unto His people but in their natural language, which might be
understood of all, that it is a great injustice and tyranny to
forbid the reading of them to any men; and consequently the
turning of them into the proper tongue of any nation which the
Lord hath willed and commanded should be read of all men for
their own salvation's sake--yea and should be continually
borne about in their hands day and night.
XIV. The faithful interpretations by learned, godly men are not to
be contemned [condemned].
Although the Holy Scriptures, in those matters which
are necessary to salvation, be plain and easy--yet we dissolve
[?] not the interpretations and expositions of skillful and
learned godly men as well ancient as later (1 Thes. 5:21),
namely such as are grounded upon the same Scriptures and so
far forth as Scriptures are expounded by Scriptures, and that in
correspondence to the chief principles of faith--the sum
whereof is contained both in the Apostles' Creed and also in
the creeds of the true, general, and of the ancient holy councils
gathered together against those which were notorious heretics.
XV. The only Word of God is to be the pillar of faith and
foundation of religion.
For our faith neither can nor ought to [be] grounded
upon any other thing than the Word of God delivered in the
Holy Scriptures; that faith may be always of hearing, and
hearing by the Word of God (Rom. 10:17). Whereunto,
whatsoever in any mens' works is repugnant, we reject it;
whatsoever is agreeable, we embrace it; but that which
standeth in a neutrality, as it shall be expedient or not
expedient to the church, we allow or disallow it, and so we
teach that it is to be allowed or disallowed.
CHAPTER II
Of God, and of the Divine Persons and Properties
I. That there is one only God, distinct in three persons.
As we are taught therefore by the Holy Scriptures,
which are His own Word (Deut. 4:6) [Deut 4:5 ?], we believe
that there is only one God, that is, one simple, indivisible,
eternal, living and most perfect essence in three existences, or
(as the church useth to speak) persons, namely subsisting of
the eternal Father, the eternal Son, and the eternal Holy Spirit,
truly distinct among themselves, yet without all division; being

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both beginning and cause of all things (Matt. 28:19; 1 John
5:7).
II. That so every person by itself is true God that yet there be not
three Gods.
For so we do believe and have learned out of the Holy
Scriptures that the Father by Himself is true and perfect God;
the Son by Himself is God; and the Holy Spirit by Himself is
God. And yet that they are not many, but one only God
Almighty, of whom all things, by whom all things, and for
whom all things are (Rom. 11:36).
III. One person to be distinct from another in personal
proprieties; but in essential they differ from every creature.
And because the Holy Scriptures do so speak of God
that they attribute unto Him many proprieties, both essential
and personal--and they teach that in the essential, He differeth
from all things created, but in the personal, one person to be
distinguished from another--we therefore do so believe that as
to beget the Son is such a propriety of the Father as can agree
neither with the Son nor the Holy Spirit; and again to be
begotten can agree to none but the Son, and so of the rest. So
likewise to be most pure, eternal, immeasurable, present
everywhere, simply knowing all things, simply almighty,
simply good and such like, are in such sort the very proprieties
of God, that they can by no means be communicated to any
creature, so as it should be good (for example sake) in that
immeasurable goodness, or omnipotent in the same
omnipotency, that God is.
IV. The essential proprieties in God do not in very deed differ
from the essence.
For we acknowledge that in God for His singleness, the
essential proprieties do not in deed differ from the essence,
and therefore they without this cannot be communicated to
any creature; and therefore no creature can be, or can be said
to be (for example sake) omnipotent simply, just, wise, or such
like. Even as our Lord Jesus speaking of one propriety,
teacheth of them all saying, none is good (simply) but God
(Matt. 19:17).
V. That nothing is or can be made simply, such as God is, unless
the same might simply be God.
Wherefore, they which will affirm that any created
substance ever could or can be made partaker of those divine
proprieties whereby it should be such as God is, as simply
omnipotent, and such like--they must needs then confess that
the same is, or that it can be of the same substance with God--
for as much as neither the Son Himself is simply omnipotent,
but, as He is consubstantial with the Father, nor yet the Holy
Spirit.
VI. A confirmation of the former opinion.
Whereupon we also understand how it is that since the
Son is no less omnipotent than the Father, and so likewise the
Holy Ghost, yet we do not say that they are three Almighty's,
but we confess with Athanasius and the whole church that they
are one only Almighty (Athanasian Creed, Art. 14), because
indeed of them all, there is but one and the selfsame
substance. Therefore seeing no creature hath one and the
selfsame essence with God, but a far other and diverse; and if
the same by communication of the divine omnipotency could
also be made omnipotent, then it must follow that there might
be more almighties than one--which we believe cannot without
blasphemy be affirmed.

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VII. Errors.
Wherefore we condemn and detest all heresies which
have risen against this first article of our faith, or have sprung
from hell and been condemned by the holy fathers in their
lawful councils--as those of Cerinthus, Ebinon, Valentinus,
Marcion, Manichaeus, Arius, Eunomius, Sabellius, Praxea,
Fotinus, and such like, as Seruetus [Servetus], and Tritheitae;
also the blasphemies of Jews and Turks. And lastly, all heresies
which have been invented by the devil, either against the unity
of the divine essence or against the true Trinity of persons.
Yea, and those therefore which deny either the Son to be true
and everlasting God, or the Holy Ghost to be so; or which do
confound these persons, and say they be one and the selfsame
existence, which for divers respects is called by diverse names
of Father, Son, and Holy Ghost. We also condemn all those
errors which do separate the essential proprieties of God from
the divine essence, which it seemeth unto us that these men
very unadvisedly do, which teach that those essential
proprieties in very deed may be communicated, or rather are
already communicated to creatures without communication of
the essence.
CHAPTER III
Of the Foreknowledge and Predestination of God
I. God did foreknow and foresee all things from the beginning.
We believe that God, before He made the world, even
then from before all things by His immeasurable wisdom,
foreknew all things. Yea, and what good He meant Himself to
do, and what ill He meant to suffer to be done--so far forth as
nothing was ever hidden or could be hidden from Him, but all
things as well what hath been done is done, or shall be done as
what can be done, though it never be done, we doubt not but
hath and doth lie open and manifest always in His sight (Heb.
4:13; Acts 15:18).
II. God hath determined all things in His eternal counsel and
hath beforehand ordained them to the best ends.
And we believe that God hath not only foreseen all
things and that they are present in His sight, but also in that
His most wise and eternal counsel He hath certainly
established whatsoever did or doth appertain to the creation
and government of the world (Acts 4:28), or to the selecting of
His church from the unclean filth of other people, or to our
redemption and eternal salvation. And that He ordained
through His infinite goodness that those evils which in His
wisdom He would suffer to be done, should be to good ends; so
that not one hair can fall from our head without the will of the
Father, or without cause (Matt. 10:19,30).
III. All men to be predestinate; some to life and some to death.
Wherefore we also doubt not that God, when He
created all men (to speak nothing of angels) in Adam
righteous, He foresaw that in him all should sin, and elected
some in Christ, that they should be holy and undefiled in His
sight in charity, and therefore predestinated them of His mere
grace, and according to the purpose of His will to eternal life
(Eph. 1:4-5). Othersome [On others] He would not vouchsafe
that grace and therefore prepared them as vessels of wrath for
destruction (Rom. 9:22), because of His just judgment, that in
the one sort His infinite mercy, in the other His justice, might
be known to the whole world, to His great glory.
IV. The election of the saints by free gift.

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For as the calling unto Christ and justification in Christ
is wholly of free gift, and not of our own works (Eph. 2:9; Titus
3:5), so likewise we understand that the whole predestination
of saints is freely given because it is wrought in Christ, and for
Christ is put in execution (Eph. 1:4; Rom. 9:11). That no man
might glory in himself, but he which glorieth should glory in
the Lord (1 Cor. 1:31).
V. We are predestinate not only to the end, but also to the
means.
Whereupon we also believe, since God hath chosen us
in Christ, that we might be faithful and holy, and unblamable
in His sight, that we are predestinated not only to the end--
that is, to eternal life and glory--but also to the means by
which we attain unto the end; and chiefly unto faith, whereby
we are ingrafted into Christ and to regeneration and true
repentance, whereby being made new creatures in Christ, we
might live holily to His glory, and [the] edification of our
neighbor (2 Cor. 5:17; Gal. 6:15; Matt. 5:16).
VI. They be not elect, neither can they be saved which are never
grafted into Christ by His Spirit, and true faith.
They therefore are shamefully deceived, and to their
own destruction, which persuade themselves they are elect and
therefore shall be saved, although they be not grafted into
Christ by faith, nor repent them of their sins, nor regard the
will of God, or to do any good works (Titus 1:16; Eph. 2:10).
For they separate that which God will have joined together.
VII. Everyone ought steadfastly to believe he is elect in Christ;
yet we may be more assured by the feeling of our faith in Christ.
Hence it is manifest, although no man in general ought
to exempt himself out of the number of the elect, since the
Scripture doth not so, but rather steadfastly to trust that when
he is called to Christ, he is called according to the eternal
decree and election of God. Yet if any man will be more
assured of his certain election, he must run to his faith and the
witness of his conscience, whether he perceive that he truly
believeth in Christ (2 Cor. 13:5), and whether he carry a sincere
love towards God and his neighbor. Yea, if he find himself
herein not altogether soundly and throughly [thoroughly]
settled, yet let him not despair, but desire of God that He will
help his unbelief (Mark 9:24), hoping that he may in time be
better assured.
VIII. The causes why the doctrine of predestination is delivered
in the Scriptures.
For neither is the doctrine of the eternal free and
unchangeable predestination delivered in the Holy Scriptures
that we should neglect Christ, or despair of salvation; or with
security let loose the reigns to our concupiscence, or grow
insolent; but contrariwise for these especial causes. First, that
we may know that without Christ none can be saved (Acts
4:12), since the foundation of our whole salvation was fastened
and laid in Him before the world was made (2 Tim. 2:19). Then
[second], that in time of our temptations, we which believe in
Christ should strengthen ourselves by the certainty of our
salvation, and so neither despair nor distrust, knowing the
same to be certain and sure in the eternal decree of God
(Romans 8). Thirdly, that thereby we might be stirred up to
the study of faith in Christ, of holiness, and of good works.
Since we are chosen, that we should be faithful, and holy and
blameless in His sight, and walk in good works (Eph. 1:4;
2:10). Lastly, that we grow not proud if we trust in Christ and
live godly in Christ; and that he which glorieth may glory in the

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Lord (1 Cor. 1:31), since God through His grace did from the
beginning decree in Christ that we should be such.
CHAPTER V
Of the Creation of the World, of Angels, and of Man's
First Estate
I. All things were made by God, and that exceeding good (Gen.
1-2).
We believe that God the Father, by the Son, together
with the Holy Ghost, in the space of six days, created of
nothing all things visible and invisible, which the Holy Spirit in
the Holy Scriptures comprehendeth under the name of heaven
and earth (Col. 1:16); and the same all exceeding good. And
appointed the same, for man's use and for His own glory, so
that we acknowledge as well the Son and Holy Ghost for
creator of the world, as the Father, since they are all one and
the selfsame God. (Prov. 16:4; Heb. 1:10; Luke 1:35).
II. That heaven is distinguished from earth, and the saints'
heaven doth differ from the other heavens.
Neither do we mingle heaven with earth, or confound
the heavens among themselves, but with the Holy Scriptures
we distinguish them, even as we see the elements and all the
kinds of living creatures, and of other things to be
distinguished. And therefore we confess this heaven likewise,
wherein the souls of the blessed do live with Christ, and where
all the bodies of the faithful shall be (2 Cor. 12:2; Matt. 6:10),
and which Christ calleth His Father's house (John 14:2) and
paradise (Luke 23:43), and the apostle calleth a city having a
foundation, the maker and builder whereof is God (Heb.
11:10); to differ from the other heavens, but much more from
earth and the deeps. Whereunto also Paul alludeth, where he
sayeth, he was taken up into the third heaven (2 Cor. 12:2)--
namely, above the heaven which we see, and above all the
visible and movable spheres.
III. The angels were all created good, though some of them
continued not in the truth.
We believe also that all the angels were created good
and righteous, spiritual and immortal substances, indewed
[endowed] with an intelligence and free will, although all of
them did not abide in that goodness and righteousness, and
(as the Lord Jesus speaketh), in the truth. But we are taught by
the Scriptures that many of them, of their own will even from
the beginning, sinned, being made enemies to God and all
goodness--yea, and of mankind especially of the Church of
God; liars and speaking lies of their own, men killers, devils,
and evil spirits, and for this cause were thrust down from
heaven into hell, and delivered to the chains of darkness, and
reserved to condemnation.
IV. Causes why many of those celestial spirits were suffered to
sin and to become evil.
And that this also was not suffered of the divine
wisdom without cause, we learn by the Scriptures. For besides
that He meant in this to set forth His judgments and His wrath
against sin in all kinds of creatures, He decreed also to use
their labor to tempt and exercise us in faith, in spiritual sight,
in patience, and so to help forward our salvation. And lastly,
He would have them the executors and ministers of His
judgments against men's offenses (Eph. 6:12), that they which
will not embrace the love of truth (2 Thes. 2:12), whereby they
might be saved, might follow the doctrines of devils, and might
believe in their lies, and so perish.

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V. The good angels were saved by the favor of God, that they
might be God's ministers and ours.
Again we believe that innumerable many of those
celestial spirits were saved by the favor of God for Christ; that
they should not sin with the rest, but should abide in the truth
and in obedience, and that these are made the messengers and
ministers of God (Dan. 7:10), which do their service for help of
the elect and do defend them against the devil, and set forward
the kingdom of Christ (Heb. 1:7; Ps. 103:20); who do so love us
and await upon us, that they greatly rejoice at our well-doing
(Luke 15:7). Yet will they not be worshipped of us, but do
instruct us that God alone is to be worshipped (Rev. 22:9), and
call themselves our fellow servants with whom also we shall
live an eternal and blessed life in heaven (Matt. 22:30).
VI. Man was created after the image of God (Gen. 1-2).
We believe that after all other things were created, man
also at the last was created to the image and likeness of God,
his body being fashioned of earth, and his soul, being a
spiritual and immortal substance, made of nothing and
inspired into that body; and that shortly after woman was
given him, made (concerning the bodily parts) of his bones,
and formed to the same image of God.
VII. That image of God, in what things it especially consisteth.
But we believe that this image of God especially
consisted herein, both in that as God is the absolute Lord over
all things (Gen. 1:18), so unto man were all things subject--the
fowls of the air, the fishes of the sea, and beasts of the earth, so
as he should be king of the whole world (Ps. 8:7-9). And most
especially, that as God is most holy and most just, so man also
was created righteous, in justice and true holiness, as the
apostle interpreteth (Eph. 4:24).
VIII. Adam was merely free before his fall.
Hereupon we believe that man in that first estate was
not only endowed with such a liberty that he could not will
anything without consent of his will (which liberty ever was
and is remaining in man), but also was furnished with such
strength that he might, if he would not have sinned and not
have died, but have continued in righteousness, and eschewed
death; so that deservedly it is to be imputed to himself and no
other, that he lost both (Eccl. 7:29 ??) [Author had 7:30, but no
v. 30]
IX. Errors.
We condemn therefore the Valentinians, Marcionits,
Maniches, and whosoever either taught or left anything in
writing against this article of faith, feigning either that all
things were made of some other god than the Father of Christ,
or that good things were made of one god which was good, and
evil things of another which was evil--since none can be God
but He which is chiefly good, and [the] only maker of all
things. We condemn likewise all those which either teach that
the soul of man is of the substance of God, or which deny the
immortality and perpetual action of the same, or which refer
the image of God in man only to His power and rule over
creatures--or lastly which do deny that man was created
merely free.
CHAPTER VI
Of Providence and Government of the World

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I. The World and all that is, and is done therein, is governed by
God's providence (Gen. 1:2).
We believe that God, having created all things, did so
rest from all the works which He had finished; that He
nevertheless ceased not or left off to care for, to rule, and
govern the world and whatsoever is therein, as well small
things as great, and especially mankind, yea, and every
particular man; so that nothing can be done or may happen in
the world which is not governed by the divine providence
(Matt. 10:29-30).
II. The Church of God to be governed by a peculiar care.
But although all and everything be subject to the divine
providence, yet we believe that the Church of God is governed
by an especial care and means, and all the elect people, yea,
and all the wills and actions of the elect, since He calleth
peculiarly, justifieth and sanctifieth, but not all (Rom. 8:13);
since He worketh in them to will and perform (Phil. 2:13); and
saith that He dwelleth in them, and not in all (2 Cor. 6:16; Acts
4:16); since lastly He leadeth them unto eternal life, but
suffereth others in His just judgments to walk in their own
paths, and fall into eternal destruction; so that worthily we be
commanded peculiarly to cast all our care upon God because
He (peculiarly) careth for us (1 Pet. 5:7).
III. That God ordinarily governeth the world by second causes.
This also we learn by the Holy Scriptures, though God
performeth many purposes of His divine providence by
Himself without any external helper, yea, and sometimes quite
against ordinary means, yet He executeth many more things
ordinarily by second causes, as well in the government of the
whole world, as of the church. Since He Himself saith He will
hear the heavens, the heavens will hear the earth, the earth will
hear the corn, the corn will hear Israel (Hos. 2:21-22).
IV. The means unto the end are not to be contemned
[condemned], since God ordereth as well the one as the other
by His providence.
Whereupon we also know that although we are assured
that God hath a care over us, yet the means which He hath
ordained for the salvation both of our souls and bodies are not
to be contemned [condemned], nor God to be tempted; but
herein we must follow the apostle who, although he were
assured of the safety of all them which were in the ship, yet as
the mariners went about to escape away, he said to the soldiers
and to the captain, unless "these abide in the ship, ye cannot
be saved." For God who setteth an end unto each thing, He
also hath ordained both the beginning and means by which
that end is attained unto.
V. All things come to pass in respect of God necessarily; in
respect of us many things happen casually.
But since God by His providence doth preserve second
causes which He useth in governing the world, everyone in her
proper nature, yea, and is the mover of them--and of them,
some are ordained of their own nature to certain and sure
effects, and other some [others] are indefinite--we know and
confess that although in respect of God, without whose
foreknowledge and will nothing can happen in the world, all
things are done necessarily (Matt. 10:29-30). Yet in respect of
us, and of the second causes, many things happen and come to
pass chanceably [by chance]. For what can be more chanceable
[?] and casual, to a carpenter and travailer [traveller ?] than if
the ax fall out of his hand and kill the other (Ex. 21:13)? Yet the
Lord saith [sayeth] that it is he which killed the travailer

Girolamo Zanchi ● Confessions and Positions 11
[traveller]. And our Lord Jesus died willingly; yet He said,
Christ must suffer (Luke 24:46). Herod and Pilate, of their free
will, condemned Jesus; yet the apostles say they did nothing
but what the hand and counsel of God had decreed to be done
(Acts 4:28).
VI. That God is not the author of sins which are committed in
the world.
And hereupon we also know and confess that although
many offenses are committed in the world by men, God in the
meantime [is] guiding all things (Acts 17:28). Yet the same
cannot be imputed to God, nor to His providence, for He
indeed moveth all things and ministereth strength by His
providence unto everyone to work, but yet He instilleth not
that corruption to any whereby they work amiss (1 John 2:16).
As therefore the earth yielding her sap as well to ill trees as to
good, yet is not to be blamed because an ill tree makes ill fruit.
So much less may God rightly be said to be either the cause or
the author of our sins, although by the hand of His providence
He beareth, upholdeth, ordereth and guideth even the wicked
(Heb. 1:3). "In Him (saith the apostle) we live, we move, and
have our being" (Acts 17:28); namely, we are moved of Him
such as we are, except He by His grace do make us otherwise.
VII. The secret counsels of God in governing the world are to be
reverenced, not inquired after.
Meanwhile the secret and wonderful counsels of God,
whereby we see innumerable things to be done, and whereof
we cannot give or know any reason--the same we behold and
adore with that reverence which we ought, contenting
ourselves with this assured knowledge, namely that nothing
comes to pass in the world without the will of God (Matt.
10:29-30); and that will of God to be so just that it is the most
certain rule of all justice (Rom. 9:14). And therefore that which
the apostle saith must ever be holden--"O the depth of the
riches both of the wisdom and knowledge of God! how
unsearchable are His judgments, and His ways past finding
out!" (Rom. 11:33). Also that, "Is there unrighteousness with
God?" (Rom. 9:14). And yet, "For of Him, and through Him,
and to Him, are all things: to whom be glory for ever. Amen"
(Rom. 11:36).
VIII. Errors.
We condemn therefore all scorners, and all those
philosophers which either do wholly take away the providence
of God out of the world, or deny that human matters and small
things are regarded of God. Those likewise which abusing the
providence of God do condemn the means ordained of God for
the salvation of us, both soul and body, as also those which
would have all things to come to pass so merely necessarily,
that they take away all casualty, and deprive men of all liberty.
Lastly those which will have God so to work all things in all
men that they also do blasphemously prove Him to be a joint
worker, and an author of sin.
CHAPTER XII
Of the True Dispensation of the Redemption, the
Salvation and Life which is laid up in Christ alone;
and Therefore of the Necessary Uniting and
Participation with Christ
I. Salvation and eternal life is laid in Christ, that from Him it may
be communicated to be.
We believe that even as the sin of Adam, and death
which followed the same, remained not in Adam alone, but

Girolamo Zanchi ● Confessions and Positions 12
from him, as from the head of all mankind, it did and doth flow
into all men, which by a common generation have been and are
born of him. So likewise that the righteousness of Christ and
the eternal life due unto Him is not holden in Christ alone, but
is derived into all those who, by the regeneration of the Holy
Spirit, are made one with Him and as true members are joined
unto Him as Head of the whole Church; and that to this end
and purpose Christ came in the flesh, and that all our salvation
and life consisteth in Him, as in our Head--that it may indeed
be bestowed and communicated upon all the elect of God
which are united unto Him.
II. The grace of redemption and salvation is offered unto all men,
but indeed is not communicated but to the elect, who are made
one with Christ.
For we believe that although the grace of redemption,
salvation and eternal life which God bestoweth be earnestly
propounded and offered unto all men by the preaching of the
gospel (for, that very many are not made partakers of the
same, it is through their own fault), yet is it not indeed
communicated but unto those, who (being from the beginning
chosen and predestinate unto it in Christ, as in the Head of all
the elect, that they should be His members and so made
partakers of salvation) were afterwards in their time called by
the gospel, endowed with faith and so grafted into Christ and
made one with Him (Mark 16:15-16).
III. To the true participation of eternal life, how necessary this
true union or communion is with Christ.
For even as the branch can draw no lively sap from the
vine, nor the bough from the tree, nor the members any
motion, sense, or life from the head unless they be joined to
the vine and tree, and these to the head; even so cannot men
receive any salvation or life from Christ, (in whom only it
consisteth) unless they be grafted into Him and coupled in a
true and real union, and being coupled do abide in Him (John
15:1-7).
IV. That we cannot be united unto Christ unless He first unite
Himself to us.
Since therefore the whole participation of the
righteousness, salvation, and life hangeth and dependeth upon
this most necessary communion with Christ, and unto the
same is referred both the preaching of the gospel and
administration of both the Sacraments, yea and the whole
ecclesiastical ministry. Therefore what our faith concerning the
same is, we purpose to declare and witness to the whole church
as briefly and plainly as may be in certain assertions or
positions, which after follow. And first, we believe that as we
therefore love Christ, as John saith, because He first loved us
(1 John 4:10), and we come unto Him by our spirit because He
came first unto us by His, and therefore we embrace Him by
faith because He first, by virtue of His Spirit embracing us,
stirreth us up to faith--so we also can by no means cleave and
be united unto Him unless He first do join and unite Himself
unto us. For the one is the cause of the other; the first of the
latter. Wherefore we must pray unto Him, that He will come
unto us, and make His abode with us (John 14:23).
V. How many fold [manifold] is the union of Christ with us, and
of us with Christ, and how they are ordered in themselves.
We acknowledge furthermore this conjunction of Christ
with us, and likewise of us with Christ to be threefold: one,
which was once made in our nature; another, which is daily
made in the persons of the elect, which yet go astray from the
Lord; and the last, which shall be likewise with the Lord in our

Girolamo Zanchi ● Confessions and Positions 13
persons when they shall be present with Him--namely, when
God shall be All in us all. And the first is referred to the
second, and the second to the third, even as nature is ordained
to grace, and grace to glory. For the first is also made by
assuming of our nature into the unity of the person of the
Word. The second is made by assuming of our persons into
grace, and into one mystical body with Him, and as Peter
speaketh, into participation of His divine nature. The third
shall likewise be made by assuming of us all into everlasting
glory with Christ. Neither do we doubt but Christ purposed to
foreshow unto us the second by the first, and the third by the
second; that by that which was already made, we might be
confirmed in the hope of that which was to be made.
VI. As the first union was made that satisfaction might be made
for our sins; so the second is made, that we might be partakers of
that satisfaction.
We believe therefore (that letting pass those things
which pertain not to this matter in hand, we may come nearer)
that the Son of God, by the everlasting will of the Father, and
therefore of Himself also and of the Holy Ghost, like as He
took upon Himself into unity of His person, our flesh--that is,
man's nature, conceived by virtue of the Holy Ghost in the
womb of the virgin--that He might in Himself purge us of our
sins and in that flesh He most perfectly fulfilled the law of God
for us, being made obedient unto His Father even unto death,
and at the length the same flesh being offered up in sacrifice
for our sins, He obtained in Himself eternal salvation for us. So
also, that He might make us partakers of this salvation by
sacrifice of His flesh assumed for us, He was willing and
accustomed to take unto Him and to knit and join all His elect
unto Him in another kind of union--namely in such a coupling
as in it we may be united with Him, though not into one
person, yet into one mystical body whereof He is the Head and
every one of us members, and may be made partakers of His
divine nature.
VII. As the first is made by virtue of the Holy Ghost, so is the
second.
As we certainly know that as the Son of God, our Lord
Jesus Christ, in the first union, coupled unto Himself our flesh
and blood by virtue of His Spirit--(for He was conceived man
of the Holy Ghost, and therefore without sin, for which cause
also He is called, the man from heaven)--so also in the second
union He doth communicate His flesh and His blood and His
whole self unto us; and in the same communion doth knit, join
and incorporate us into Him by the power of the same, His
Spirit; that always the bond, wherewith Christ is coupled with
us and we with Christ, might be the same Spirit of Christ,
which, as it did bring to pass in the womb of the virgin that the
Son of God should be made flesh of our flesh, and bone of our
bones, so also by working in our hearts and incorporating us
into Christ it brings to pass that we likewise, by participation
of the body and blood of Christ, should be bone of His bone
and flesh of His flesh, especially seeing He stirreth up that
faith in us whereby we acknowledge and embrace Him for true
God and man, and therefore a perfect Savior.
VIII. The union of us with Christ is spiritual, yet so as it is true
and real.
So we believe that this other union also is almost no
less (than the former) so spiritual (if we may so speak) that yet
it is true and real--because that by the Spirit of Christ we,
although remaining on the earth, yet are truly and really
coupled with the body, blood and soul of Christ, reigning in
heaven. So as this mystical body consisting of Christ as the
Head and of the faithful members, sometime is simply named

Girolamo Zanchi ● Confessions and Positions 14
Christ. So great is the conjunction of Christ with the faithful
and of them with Christ, that surely it may seem not to be said
amiss that as the first union was made of two natures in one
person, so this is made of many persons as it were, into one
nature, according to those sayings, "that...ye might be
partakers of the divine nature" (2 Pet. 1:4); and, "we are
members of His body, of His flesh, and of his bones" (Eph
5:30).
IX. A confirmation of the former opinion, how straight this union
is.
For like as the soul in a man, because it is one and the
same, and no less whole in the head, and in each member, than
it is in all the body together--it causeth that all the members do
unite and join themselves into one body, under one head; even
so, by virtue of Christ's Spirit, because it is one and the same in
Christ and in every of the faithful, it causeth that all of us knit
spiritually together, both in souls and bodies into one, we are
all one and the selfsame body with Christ our Head; a body (I
say) mystical and spiritual because it is joined and compact by
a secret band of the same spirit.
X. This union, because it is made by virtue of the Holy Spirit,
cannot be hindered by any distance of place.
Whereupon it followeth that this true and real union
(though spiritual) of our bodies and souls with the body and
soul of Christ, can be letted [hindered] by no distance of place,
though never so great, because that spirit is so mighty in
operation as it reacheth from earth to heaven and beyond, and
joineth in one no less strictly, the members of Christ being on
earth with their Head in heaven sitting at the right hand of the
Father, than the soul of a man joineth together the hands and
legs and other members into one body with the head; yea
though that man were so great that his head did reach unto the
ninth sphere, and his feet stand fast in the center of the earth.
So great is the virtue of the soul; then how great is that of the
Holy Spirit, the true and almighty God.
XI. The Spirit, by whom this union is made, is given of Christ to
the preaching of the gospel and administration of the
sacraments.
Furthermore, we believe that His Spirit, whereby Christ
both coupleth Himself unto us, and us unto Him, and joineth
His flesh with ours, and ours with his: is communicated of the
same Christ, unto us, by his mere grace, when and where and
how he please, yet ordinarily at the preaching of the gospel and
administration of the Sacraments. Of which thing was a visible
testimony, which we read, how that they in the primitive
church, which embraced the gospel by faith, and were baptized
in the name of Christ or upon whomsoever the hands were
laid, besides the invisible grace received also diverse sensible
gifts of the spirit.
XII. This union, is the special end of the gospel, and Sacraments.
Whereupon we do easily gather, which is the principal
end, both of preaching the gospel, and administering the
Sacraments: namely this communion with Christ the Son of
God incarnate, who suffered and died for us, but now reigneth
in heaven, and imparteth salvation and life to his chosen:
which communion was begun here, but was to be perfected in
heaven: so that we, by this true & real copulation of ourselves
with his flesh & blood, and his whole person, may also be made
partakers of eternal salvation, which was purchased by him,
and still remaineth and abideth in him.

Girolamo Zanchi ● Confessions and Positions 15
XIII. That this union is not imaginary, nor made by participation
of gifts only, but by communication of substance.
But we call this present incorporation of us with Christ,
true, and real, and substantial: that we may meet with that
error, wherein some think that we forge a certain imaginary
and a false union: or that we mean no other true union, but
that which is made by participation of spiritual gifts, and grace
of Christ, without communication of the substance of his flesh
and blood.
XIV. This union is made by no other means, but by the holy
spirit, and by faith.
But again, lest some might hereby falsely gather, that
we conceive of such an union, which is made with the flesh of
Christ being really here upon earth, by some physical or
natural touching, either gross or subtle, as all sensible things
are coupled with the senses, some in grosser; and some in a
subtler manner: or which is made with the same flesh
remaining in heaven, by certain intelligible forms in the mind
(as the philosophers speak) as all things which are understood
are united with the understanding faculty, which
apprehendeth the same by certain forms or images: Therefore
we all adjoin the means whereby this union & incorporation is
made namely by the Spirit of Christ, communicated unto us,
really abiding in us, coupling us unto Christ and working in us,
that by a lively faith we may embrace Christ.
XV. A confirmation of both these propositions, namely, that this
union is essential, but is made only by the Spirit, and our faith.
For both these things, namely that this copulation is
essential and made by the only Spirit of God and by our faith,
the Holy Scriptures do plentifully and plainly declare. The
apostle writing unto the church at Ephesus, because all enmity
being taken away by Christ and the partition wall broken
down, the Jews and Gentiles--two sorts of people much
different--were reconciled to God and between themselves,
and were altogether ingrafted and renewed in Christ by the
same Holy Spirit. Therefore he doubted not to say, They were
both built [?]--(not into one people, as it seemed he should
have said) but, the better to express how straight this union is,-
-into one new man, in Christ (Eph. 1:14-15). Wherefore since
all of us do live with one and the selfsame Spirit, renewed as it
were in one and the same mind, and are joined together unto
one and the selfsame Head, Christ, we are fitly, all of us
together, called one new man. And in the same epistle (4:15),
describing this near and essential incorporation, he compareth
Christ to the Head, and all us to the members, coupled and
knit with the head by sinews, joints, and ligaments--which take
their life and motion from the Head. And nothing is more
often used in the Holy Scriptures than this similitude, that
hereby we might more easily and clearly understand what and
how great this conjunction of all us is with Christ, through His
Spirit which dwelleth in all people that are regenerate. For this
cause the same apostle compareth Christ to the foundation,
and all the faithful to stones (but yet living stones, even as the
foundation, that they may receive increase from Him) "...built
upon the foundation...In whom all the building fitly framed
together groweth unto an holy temple in the Lord...through the
Spirit" (Eph. 2:20-22)--which thing also Christ did before the
apostle, more than once, making Himself the foundation and
the church the building, surely grounded upon that
foundation, and fastened by an inseparable knot. To the same
purpose Christ calleth Himself a vine (John 15:1), and us the
branches, which drawing life and sap from the vine do live, and
bring forth good fruits. The same is also showed by the
similitude of the tree and the olive, whereinto the faithful, as
branches cut from the wild olive, are ingrafted, that they may

Girolamo Zanchi ● Confessions and Positions 16
bring forth good olives; and are ingrafted by the Holy Spirit,
and by faith (Rom. 11:17). Whereupon, to the Philippians, it is
called the communion of the Spirit (Phil. 2:1); and Christ is
said to dwell in our hearts by faith (Eph. 3:17). Nor is it
obscure that the apostle calleth this incorporation of the
church with Christ, and of Christ with the church and all the
faithful, a marriage, after the custom of the prophets; whereby
two shall be made one flesh. "And they two," said God, "shall
be one flesh" (Eph 5:31); And the apostle, "This (saith he) is a
great mystery: but I speak concerning Christ and the church"
(5:32). But that same is still very plain and ready which John
writeth of this union, and of the Spirit by which the same is
made and known. By this (saith he) "know we that we dwell in
Him, and He in us, because He hath given us of His Spirit" (1
John 4:13). Therefore He dwelleth in us and we in Him, by the
same Holy Spirit which is both in Him and in us. To this also
belongeth that same--He which hath not the Spirit of Christ,
the same is not His. But the apostle knoweth that all are
Christ's which are true and lively members of Christ.
XVI. It is concluded that this conjunction is essential, and made
by the only Spirit of Christ and our faith.
Being persuaded therefore by these and other the like
testimonies of Holy Scriptures, we doubt not but Christ and
His apostles meant to signify unto us that the communion,
which all we the faithful, as well small as great, have with
Christ and with His flesh and blood, is true and real, and yet is
made by no other means than by virtue and knitting of the
Holy Spirit. And therefore though it be secret, full of miseries
and spiritual, because it is made by the Spirit and by faith, yet
we ought not to doubt but that through the same Spirit, it is as
true and essential as is that same between the husband and the
wife, being joined into one flesh; between the foundation and
the stones thereon builded; between the tree and the boughs;
between the vine and the branches; lastly, between the
members and the head, coupled together with ligaments and
sinews, living and working with the same soul--that no
conjunction with Christ Himself can be made greater than this,
while we live in this mortal flesh.
XVII. A confirmation of this opinion by another similitude, and
by very philosophy.
Surely if there were in all men but one and the selfsame
soul, it must follow that innumerable many persons were only
one man--even as of one and the same essence being in the
three divine persons, the holy writers do conclude that
therefore there is one only God. Yea, and the same would
appear much more plainly to be true if those many men had
but one only head to which they should be joined, and of which
they should have their motion. What marvel then, that the
Holy Ghost be one and the same in all the godly, which being
also in Christ doth so really couple us with Him, that we are
one body with Him and amongst ourselves; yea, all of us one
new man in the same Head Christ? For in those two respects,
namely one, of the spirit, by whom; the other of the Head, to
whom we are joined, Paul said, all the faithful were one new
man (Eph. 2:14).
XVIII. By the union with Christ, the participation of the benefits
of His death and resurrection is conveyed unto us.
Now of this communion with Christ, there followeth
and dependeth the participation of His benefits and of
salvation gotten and remaining for us in His flesh and blood.
For as the branches can draw no nourishment from the vine,
nor the members from the head, nor the lively stones from the
foundation unless they be really joined with their foundation,
with their head, with the tree, with the vine, and abide in

Girolamo Zanchi ● Confessions and Positions 17
them--so neither can we from Christ our Head, our
Foundation, our Tree, our Vine, unless we be truly grafted into
Him by the Holy Ghost and do abide in Him, being made flesh
of His flesh and bone of His bone. Wherefore they do us very
great injury that say we therefore deny the true participation of
His flesh and blood, and that we affirm a participation only of
His gifts and benefits, because we will not admit which we
cannot admit, that the true body of Christ doth pass really
through our mouth into our bodies. As though it were not a
true and an essential communion, which is made by the Holy
Ghost and by faith; since nothing can knit more strictly,
diverse substances and natures into one, than the Holy Ghost;
as we see in the incarnation of the Son of God, and in the
creation of man being compounded of the soul and the body.
Surely if that communion which is made by the only Spirit and
by faith with the flesh and blood of Christ were not able to
save, unless He should also pass through the mouth into our
bodies, Christ had provided but slenderly for His Church.
Therefore in receiving of the gospel, and in the profession of
baptism, He would have the same communion to be made--as
John witnesseth of the first, and the apostle Paul of the second
(1 John 1:3; 1 Cor. 12:13). This therefore is our confession of
the true communion with Christ in general, and therefore of
the dispensation of salvation and life which is in Christ.
XIX. Errors.
Wherefore we disallow their error which teach that
remission of sins and salvation is communicated to men by the
work wrought, as they call it, without faith and without the
true uniting with Christ. Yea, and we condemn their
blasphemy who labor to prove it may be done by works not
commanded of God, but devised by men, and full of
superstition and idolatry; and theirs also which setting nought
by the ministry of the Word do teach that salvation is
communicated as well without as with the hearing of the Word
and receiving of the sacraments. And much more those which
affirm that all infants in their mothers' wombs, as well of
faithful parents as of infidels, are made partakers of the
benefits of Christ.
CHAPTER XIII: Of the Gospel, and of the Abrogation
of the Law by the Gospel
Seeing first the gospel, and then the sacraments--
baptism and the Lord's Supper--are the outward instruments
whereby our Redeemer the Lord Jesus Christ useth to offer
and bestow the grace of redemption and remission of sins
upon the world, and to communicate Himself unto us His
elect, and to incorporate us likewise into Himself, and so to
make us indeed partakers of that salvation and life which we
have in Him, therefore we have purposed briefly and plainly to
declare unto God's Church what our faith is concerning the
same.
I. The gospel--what it is.
Concerning the gospel therefore, according to the
signification received and used in the church, we believe that it
is nothing else but the heavenly doctrine concerning Christ,
preached by Christ Himself and the apostles, and contained in
the books of the New Testament, bringing the best and most
gladsome tidings to the world--namely, that mankind is
redeemed by the death of Jesus Christ the only begotten Son of
God. So that there is prepared for all men, if they repent and
believe in Jesus Christ, a free remission of all their sins,
salvation, and eternal life (Matt. 3:2). Wherefore it is fitly
called of the apostle, the gospel of our salvation (Eph. 1:13).

Girolamo Zanchi ● Confessions and Positions 18
II. The gospel was promised by the prophets, but published by
the apostles.
For albeit that this mystery, even from the first
beginning of the world, was revealed unto the fathers, and that
the prophets spake of the same--yet that which they preached
was rather evangelical promises, and those reserved among the
Jews, then [than] the gospel itself, which was to be published
to all nations; since they foretold of a thing which was to come
but did not declare the thing present, or that was past, as the
apostle teacheth to the Romans (1:2); and Peter in his first
epistle (1:10).
III. As well the fathers were saved by faith which they had in the
promises concerning Christ the Redeemer, as we which believe
in the gospel.
Meanwhile we doubt not but as well the fathers, who
believed in those evangelical promises (Rom. 4:3) of Christ
which was to come and should bruise the serpent's head, were
saved--as we, also by our faith in the gospel, telling us that
Christ is come, and that He hath redeemed the world, are
saved. As the apostle, both in other places and in the epistle to
the Romans doth largely teach us concerning Abraham; and to
the Hebrews, concerning all the other; so that it is a soul
blasphemy to say that only earthly matters were promised to
the fathers, and that they received only such, and not heavenly,
as remission of sins and eternal life (Heb. 1:10). For look what
the gospel is unto us, properly received. The same were the
evangelical promises to them, namely, the power of God to
salvation unto every believer (Rom. 1:16).
IV. The doctrine of the gospel, touching the substance, is most
ancient and eternal.
Whereby we know that the doctrine of the gospel,
touching the substance thereof, is not new but most ancient,
and preached unto the fathers, even from the world's creation;
so as John not unfitly called the gospel an everlasting gospel
(Rev. 14:6).
V. The parts of the gospel, how many, and what.
Furthermore, there are three especial points in the
gospel which we are called upon to perform: Repentance
towards God, faith in our Lord Jesus Christ (Acts 20:21; Mark
1:4), and a care to observe whatsoever Jesus Christ hath willed
and commanded (Matt. 28:10).
VI. A declaration of the former opinion.
The gospel therefore, which setteth out unto us Christ
with the whole favor and mercy of God, with the purging and
forgiveness of sins, and with the whole salvation and eternal
life laid up in Him, requireth only these three things: First,
that being touched with an earnest grief of our whole life led
amiss, we might desire from our heart to have our minds, and
so all our affections changed and renewed into the obedience
of the divine will; and that we might earnestly pray and do our
best endeavor that it might be so. Secondly, that embracing
Christ by a true faith with all His treasures, we might believe
firmly and without any wavering that all our sins are forever
pardoned, of the favor and mercy of God through Christ alone,
and we received into grace, made the children of God and heirs
of everlasting life. Lastly, that being thus persuaded of the free
and eternal salvation through Jesus Christ, we should
thenceforward [thenceforth] labor by all means to observe
whatsoever Christ hath commanded, to the glory of God and
profit of our neighbor; so, as faith do evermore accompany us
to the end, whereby we believe, that howsoever in this new

Girolamo Zanchi ● Confessions and Positions 19
obedience we err or do offend, yet for Christ's sake it shall not
be imputed to us, but contrariwise, by the perfect obedience,
justice, and holiness of Christ imputed unto us, our imperfect
obedience shall be perfected, and shall be taken and reputed
for most perfect in the sight of God. And to three things [were]
all the precepts of Christ referred, namely, that renouncing all
ungodliness and worldly desires, we should live in this world
(in respect of ourselves) soberly, (in respect of our neighbor)
justly, (in respect of God) godly (Titus 2:12). Looking for that
blessed hope, and the coming of the glory of the great God.
[2:13 ?] This we believe to be the sum of those things which
Christ requireth of us in the doctrine of the gospel, and
therefore that they be true gospellers and Christians indeed,
that bend their whole study and care hereunto.
VII. In what things especially the gospel differeth from the law.
And now of that which is already said, it appeareth that
we do not confound the law with the gospel. For albeit we
confess that God is author as well of the law as of the gospel,
and that of itself, it is as well holy, just, and good, as the gospel
(Ex. 20; Rom. 7:12). Yet we hold that there is no small
difference betwixt them both--not only because the law was
delivered to the Israelites alone, and the gospel pertaineth to
all people and nations; and also, not only because that [the
law] was for a time and to continue but till Christ, and the
gospel is everlasting; and also not only because that [the law]
was delivered by Moses and declared by the prophets, and the
gospel was brought by Christ and published to the whole world
by the apostles; but indeed and most especially for these
causes: First, because the matter of the law is only
commandments with irrevocable curses thereunto joined, if
they be broken never so little. It hath also promises, not only of
earthly but also of heavenly blessings, but all of them with the
condition of perfect obedience, and none merely free. But the
gospel is properly a happy message, setting before us gratis
Christ the Redeemer, forgiving sins and saving us; yea and
requiring nothing at our hands for the obtaining of life
everlasting, but a true faith in Christ, which faith cannot be
without true repentance, nor without a care to do the will of
God--that is, to live soberly, justly, and godly, as is above
declared. Moreover because the law did not perform that
which it required, neither had it power whereby to save, and
therefore was insufficient, and a killing letter, the minister of
wrath and death, more provoking than taking away sin. But
the gospel, what it requireth, the same it performeth; and
therefore, whatsoever it offereth, the same also it truly
imparteth unto us, forasmuch as the Holy Ghost is by it
powerful in the elect at the preaching of the gospel, stirring up
in them that true faith whereby they apprehend Christ offered,
and with Him eternal life. For faith is by hearing of the gospel
(Rom. 10:17), but obedience is not by hearing of the law,
because the Holy Spirit giveth no man strength to the hearing
of the law, by which he might observe the same, as he stirreth
up faith in the elect, to the hearing of the gospel. For which
cause, as the law is called a killing letter, so is the gospel called
a quickening spirit, and therefore is a true and forcible
instrument to salvation unto every believer. Whereon also
followeth the third difference, namely, that the law was not
written in their hearts, but remained written only in tables,
and therefore did not change men. But the gospel is written by
the Holy Ghost in the hearts of the elect, and therefore it
changeth and reneweth them, because it is the instrument of
the Holy Ghost to sanctify and to save us (2 Cor. 3:18).
VIII. The law of Moses is partly taken away, and partly not taken
away by the gospel.
Of this which we have said, it also plainly appeareth,
what [that?] our faith is of the abrogation of the law by the

Girolamo Zanchi ● Confessions and Positions 20
gospel. First we believe that in the gospel (so far forth as it
declareth all things, which in the Old Testament did
figuratively foreshow of Christ to be fulfilled in this Jesus, as is
said before in the eleventh chapter) we are taught that the law
of Moses concerning ceremonies, sacrifices, and all Moses'
outward worship are simply abrogated, according to that
saying of the apostle, that all these things were enjoined until
the time of reformation (Heb.9:10); and that, "The law was
given by Moses, but...truth came by Jesus Christ" (John 1:17).
Moreover so far forth as the gospel is the instrument of the
Holy Spirit whereby we are ingrafted and united to Christ and
made partakers of redemption and salvation (as is said before
in the twelfth chapter), so far also we confess that the moral
law, touching the curse against the transgressors, is abrogated
by the gospel of Christ, according to that of the apostle: "There
is...no condemnation to them which are in Christ Jesus,"
whereof this is a token, that they "walk not after the flesh, but
after the Spirit" (Rom. 8:1). But now so far forth as the
doctrine of the gospel requireth our repentance and the
holiness of life, and that we live soberly, righteously, and
godly, therein it taketh not away the law concerning manners,
for it is wholly consonant and agreeable with the doctrine of
the gospel of eschewing vices and following virtue. Lastly,
inasmuch as Christ in His gospel did not take away the
political laws of the nations, which were not contrary to the
law of nature, therefore, we think it lawful and free for any
governors to bring among their subjects such political laws as
were delivered to the people of Israel, and by the same, (than
which none are more just) to rule and govern the people.
Therefore they do exceeding and great injury to the gospel of
Christ, that [who] say it troubleth or overthroweth
commonwealths. This is our faith concerning the gospel of our
Lord Jesus Christ.
IX. Errors.
We condemn therefore the Antinomi [Antinomian],
and whosoever disallow the moral law, and cast the same out
of their churches as contrary to the gospel, or [as] nothing
appertaining to Christians; and do reprove those magistrates
which labor to bring in Moses' political precepts among their
people.

Girolamo Zanchi ● Confessions and Positions 21
CERTAIN POSITIONS OF THE SAME ZANCHIUS
Of Some Principal Articles of our Christian Faith,
Against Divers Heresies at Sundry Times Disputed
on, Partly at Heidelberg, Partly at Newstade.
For what purpose I published this confession with my
observations upon it, for the very same cause, at this time have
I gathered together these positions concerning sundry matters
in question, which were handled partly under Frederick III, of
godly memory at Heidelberg, partly under my favorable lord,
John Cassimier, Erector of this school, here at Newstade,
against divers heresies; and being all brought together, I
thought good to have them printed with my confession,
thereby, that all posterity might evidently see that I never
consented to any of these heresies, which in these days of ours
have been fetched again from the depth of hell. And this, to
God's glory, the edification of the church, and the salvation of
many, through our Lord Jesus Christ. Amen.
~~~~~~~~~~~~~~
Of one true God, eternal Father, Son, and Holy Ghost.
Year 1572.
1. There is one only Jehovah, Creator of heaven
and earth, and God of Israel.
2. And this God, though He be one only
Jehovah, yet is He not one, but mere Elohim, the
number and names of whom the Son of God
manifested in the flesh, hath clearly and apparently
revealed unto us, without all doubt, namely the eternal
Father, the eternal Son, and the eternal Holy Ghost.
3. Further these three Elohim are true
existences, and those undivided, living, understanding,
willing; and therefore (as the church hath ever used to
speak) true persons.
4. And the Father, Son, and Holy Ghost are so
distinct among themselves, as the one is not the other.
5. Yet every one of them is the true Jehovah.
6. Yet are there not therefore many Jehovahs,
but only one Jehovah.
Of the nature, singularity, and immeasurableness of
one true God. Year 1573.
1. By the name of the nature of God is usually
signified, not only His essence simply considered in
itself, but also all His proprieties, or attributes, by
which He is declared to us and for our sakes, of what
sort He is.
2. And therefore God is rightly said, of His own
nature to be gentle, wise, good, and such like.
3. But albeit He useth to apply many qualities
like to this His own nature, unto men, by which we are
made just, good, wise; yet His own nature He doth
communicate to no created thing, which He cannot
indeed communicate, unless there could more Gods be
made.
4. God also, besides His other proprieties, is
simply simple, or unmixed; that He can no ways be said

Girolamo Zanchi ● Confessions and Positions 22
to be compounded of many things. No, not of His being
and essence.
5. For although He attribute unto Himself many
things in the Scriptures, as it were many qualities as to
be good, just, mighty, etc., yet no quality doth in very
deed fall into God. But of what sort soever [whatsoever
sort] He is, the same He is in His own simple essence.
But by these divers names the infinite perfection of His
most simple essence is signified unto us.
6. But God not only admitteth no composition
in Himself, but also falleth not into concretion or
substance of any created thing, as that He should be
either the form or matter thereof.
7. God is furthermore truly immeasurable and
infinite, and therefore present everywhere. And that
not in His power and virtue only, but in His whole
essence, filling heaven and earth and all the world.
8. But although He be in every place present,
yet He is more said to be in heaven than in earth; and
more in His children than in wicked men; and more in
one godly man than in another. But this not in respect
of His essence, but by the power of His working and of
His grace.
9. Wherefore when we read in the Scriptures
how God doth either depart from us, or return to us, we
must believe He doth not so by changing of place, but
by the effects of His presence, both internal and
external; either showing them or withdrawing them.
10. Yet He is in the human nature of Christ, in a
far other manner than in us, namely, not only in a more
effectual operation but also in dwelling in Him
corporally, and as a part of a thing compounded, so as
He is true God, but we cannot be so.
11. But further it is so God's property to be
immeasurable and infinite, and consequently also
everywhere present, as that it can belong to nothing
created, no, not to the human nature of Christ.
12. For like as it cannot be that any creature can
be made God in essence, so neither can it be that that
which is not God should in its own essence exist
everywhere, since it can neither be infinite nor
immeasurable.
13. Wherefore, like as by this, that Christ is
showed to be everywhere in His own essence, He is
proved to be true God. So if any would prove the body
of Jesus Christ to exist everywhere in its own essence,
they must either deny that Christ's Deity is proved by
that argument, or else they must needs frame a new
god and that a corporal one.
14. Christ's body indeed is present, not only in
its own virtue, but also in substance, to the minds of all
godly men, receiving the same by true faith, and so by
Christ's spirit growing more and more into one with the
same Christ, no less, nay more than the sun is to the
eyes of all them which see. But yet Christ's body can as
well exist in many places at once (much less
everywhere), in that manner of existing, wherein it is in
heaven, as the body of the sun can exist in all the parts

Girolamo Zanchi ● Confessions and Positions 23
of heaven and earth in the very same sort, that it is in
his own sphere.
15. Yet hereupon followeth it not (as some do
impudently cavil) that the eternal and true deity of
Christ is denied, but contrariwise, it is rather proved,
since the Word of the Deity is defended to be of that
sort; as it can be imparted to no created thing, so as the
same should be God in essence, or equal to God in any
divine propriety.
16. For God could not be the Word, if of what
sort He is, of the same sort any creature might be
made, no though it be a spiritual creature, much less a
human body.
17. On the other side rather, they that will have
His divine and essential proprieties so powered into the
humanity of Christ, that it is as well almighty and
everywhere, as is His Deity, they do not only open a
wide gate to the Arrians, but even take away the true
Deity of Jesus Christ.
18. For He is not indeed true God, whose
essence and nature can be so really powered into
anything created, as that the same may be made
altogether such, as the same God is--really and by
itself, infinitely mighty, infinitely wise, extending itself
(as I may say) endlessly, and by that means actually
existing everywhere in its own essence.
19. For the essential proprieties of God are in
very deed nothing else but His very essence, seeing
otherwise it could not be most simple.
20. To say then that Christ's humanity is as well
made almighty, and everywhere present, as is His
Deity, is as if thou shouldst say that it is made such in
its own essence and nature, and therefore is true God.
21. Now such a deity is no true deity; and
therefore the Word (which is horrible blasphemy) shall
not be true God.
22. Add, that it is not only most absurdly, but
also most impiously said, that the proprieties of the
divine nature are powered into the human.
23. For neither did we ever read that the Word
or any propriety thereof was powered into Abraham's
seed, as contrariwise we read that Abraham's seed was
taken by the Son of God; neither could the proprieties
of the Word be powered into the human nature without
powering of the nature itself and the divine essence,
seeing they are in very deed nothing else but the divine
essence.
24. But the divine nature cannot be transfused
into the human, but that the union of the natures must
cease, and so a mixture and confusion must be made;
and they which are so mixed do cease to be that which
they were.
25. Now therefore we say, that Deity, to which
any created thing can be made equal, is not a true
Deity.
26. For it would needs be, that either the thing
to be made equal must be made infinite, which is
altogether impossible; or else the same Deity to which

Girolamo Zanchi ● Confessions and Positions 24
it is to be made equal, must be finite, seeing nothing
that is finite can be made equal, but only to a thing
finite. But a Deity finite is no true Deity.
Of the eternal omnipotency of one true God. Year 1575.
1. When in the Scriptures God is called mighty,
we must not conceive in our minds that there is a
passive might in God, whereby He may suffer anything,
or leave to be that which He is, or become that which
He is not by any change of Himself; but we must with a
firm faith believe, (as it is indeed) that He hath only an
active power, whereby He always worketh and can
work.
2. For God is an essence most simple, most
perfect, truly eternal, void of all passion, and
unchangeable, and most powerful, and of whom and by
whom all things are made.
3. Yet we must not imagine any such active
power in God which is a divers thing from His essence.
4. For God in His own most simple essence is
such, whatsoever He be--just, good, or almighty.
5. And although there be indeed but one only
power in God, yet for the divers respects wherein He is
considered, it may be said (not impiously) to be
manifold.
6. For it is one respect when it is considered, as
God worketh always in Himself in understanding,
willing, loving; and another respect, when we behold it
as God hath wrought outwardly or without Himself, in
creating the world; and as He evermore worketh in
governing the same, and as He could work innumerable
things, if He would.
7. Therefore as the actions of God are not unfitly
distinguished into abiding actions, and passing, so the
power of God may not unjustly be called two-fold: one,
wherein He ever from all eternity did work and doth
work in Himself; the other, wherein He did not only
make, ruleth, and worketh all things in time without
Himself, but also can bring to pass infinite things,
which He never will do.
8. Whereupon it is also that the same is usually
divided into actual power, which worketh whatsoever
He will; and into absolute power, whereby He can also
do infinite things which He will not; because otherwise
He could not be said to be simply omnipotent.
9. For as we hold not with them which think
God is therefore called omnipotent, because simply
whatsoever can be said or thought, whether it be good
or ill, or if the same imply a contradiction, He can do
the same; so neither do we subscribe to their opinion,
which hold that God is called and is omnipotent for no
other cause but for that He can do whatsoever He will;
that His power should so stretch no farther than His
will. But we believe He is therefore almighty, in that
besides He can do whatsoever He will, He can also both
will, and bring to pass innumerable things which He
will never will, nor bring to pass.
10. For when the Scripture saith that God did
whatsoever He would, it plainly teacheth that He could
have done much more if he would. And He which saith

Girolamo Zanchi ● Confessions and Positions 25
He will have mercy on whom He will, and He will
harden whom He will, He showeth manifestly that He
could as well have mercy on all, or harden all, as He can
harden some, and have mercy on some. And therefore
that He can have mercy on more than He will have
mercy on; and so that, there are more things which He
can do than He will do.
11. For that which He can do, He can by His
nature do; and therefore cannot but be able to do it,
unless He could also so do as that He should not be
God. But whatsoever without Himself He willeth, He
freely willeth it; and therefore could also not will it, so
as it is manifest, that God can do more than He will;
seeing He can will that He will not.
12. Now we say God can do all those things
which are not repugnant either with His personal
proprieties, or with His essence and nature; or which
imply not a contradiction; or lastly, which are not of the
defect or want of power, if they be admitted.
13. Thus although the Father cannot be the Son,
nor the Son the Father, neither also the Father can
beget of Himself another Son, or the Son any other of
Himself. Yet therefore doth neither the Son nor the
Father cease to be omnipotent.
14. For these are personal proprieties, that the
Father should beget and not be begotten, but the Son
be begotten, not beget; neither doth the essence of God
bear it, that there should be more Fathers, or more
Sons.
15. Neither is anything taken away from the
power of God in that He cannot bring to pass, but that
He must be good, just, wise; seeing He cannot be God
unless He be such, as the Scriptures describe Him.
16. So we take no power from God nor weaken it
at all, if we say God cannot sin, He cannot suffer, He
cannot bring to pass, either not to be that which He is,
or that those things which are done should not have
been done. Because these things are partly of the defect
of power, and partly they imply a contradiction, and
therefore are directly repugnant to the truth of God,
and simply impossible.
17. And so is it the property of God to be
omnipotent, as that it can belong to no created thing.
18. For seeing omnipotency is nothing else but
the very immeasurable, infinite essence, and able to be
communicated to no creature; that it should agree to
that thing to be omnipotent, unto which it doth not
agree to be God in its own essence.
19. Neither can a thing finite be capable of a
thing infinite, seeing everything is received according
to the measure (as they say) of the receiver.
20. Also it is no less contrary to the nature of
God, that there should be more almighties than that
there should be more gods. Whereupon Christian
religion will not allow, that the three persons in God
should be said to be three almighties.
21. Wherefore although the man Christ Jesus is
truly omnipotent, because He is not man only, but also

Girolamo Zanchi ● Confessions and Positions 26
God; yet His humanity cannot be, or be said to be,
properly omnipotent, without impiety.
22. For the human nature of Christ, though it be
united to the divine nature into one person of the
Word, and yet as it is not therefore made God, so
neither is it made properly omnipotent, but held still
the own weakness, whereby it was able to suffer for us
and to die.
23. For neither could it have suffered, if as God,
so also it had been made omnipotent, seeing to be able
to suffer is impotency; and therefore God could not
suffer, because He is omnipotent.
24. And if the human nature of Christ was made
omnipotent through the hypostatical union in Christ,
why do the Scriptures attribute it not to His humanity,
but to His Deity, that His body saw no corruption; or
that His soul being restored to Him, He rose from the
dead?
25. Furthermore as a human body, through the
union with the mind, neither is made an incorporeal
substance endowed with will and understanding;
neither receiveth from it either immortality or the
virtue of understanding or willing; so neither the
human nature, through the union with the divine
nature of the Word, is made an essence subsisting by
itself, most simple and most perfect; or hath received
from it to be properly omnipotent.
26. Moreover the argument, whereby the
fathers proved against the Arrians, Christ to be true
God by the omnipotency attributed in the Holy
Scriptures to the Son, is quite overthrown, if we grant
that the omnipotency may be communicated to any
created thing.
27. Lastly concerning religion, we must not
speak but agreeable to the Scriptures, and to the
analogy of faith. But the Holy Scriptures do declare
none but only God to be omnipotent; neither did the
church ever profess any otherwise in her creeds.
28. Whereas Christ said after His resurrection,
"All power is given unto Me." Authority is one thing,
and power another. Neither said He: It is given to my
humanity, but "to Me." Neither was this spoken in
respect of His nature, but of His office of a Mediator.
And that office was and is of His whole person,
according to both natures.
29. Therefore as we believe, by the Holy Ghost,
God alone to be truly and properly omnipotent, so also
with the whole church do we confess and preach.
30. But we doubt not that the human nature of
Christ is endowed both with that power (though finite)
which far exceedeth the power of all created things as
well in heaven as earth, and therefore wherein it may
well and properly be called the mightiest of all
creatures; and also for the hypostatical union with the
truly omnipotent Word, although properly in itself it be
not such. Yet we grant it may in some sort be said to be
omnipotent, namely, inasmuch as it is so united to the
Word, that both those things which are proper to the
Word may also be said of it yet in the concrete; and the
Word did use and might use His soul and His body as
proper instruments, (yet the proprieties and actions of

Girolamo Zanchi ● Confessions and Positions 27
each of them remaining distinct) to perform many of
the works of His omnipotency.
Of God's Providence. Year 1576.
1. We believe and teach out of God's Word that
the providence which the Grecians call (a) (Rom.
13:14), and also (b) (Luke 22; Acts 4:28), is in God; by
which providence all things are (c) foreknown (Ps.
139:4), (d) preordained (Ps. 119:91), and (e) governed
(Dan. 4:31).
2. This providence of God is that (a) most wise
(Job 9:4, 12,13; Jer. 51:15); (b) most just (Deut. 32; Ps.
145:17); (c) and unchangeable counsel (Isa. 24:27;
46:10; Ps. 33:11), (d) wherein He (Dan. 4:32) (e)
decreed in Himself from all beginnings of all things as
well in heaven as earth, both that they should be made
(Prov. 8:22; Eph. 1:9), (f) and that they should be made
in such order and fashion as they are made; and to the
(g) pattern whereof He also (Ps. 119:91) (h) ordereth
and governeth continually all things (Lev. 26:4; Ps.
104:4; Hos. 2:21; Eph. 4:11), (i) in time (Gen. 1), (k)
sometime by certain and ordinary means (Deut. 8:3;
Ps. 72:18; Jer. 32:20), (l) sometime without them, but
evermore (Ps. 115:3; Rom. 9:10) (m) mightily; and that
both for the (Ps. 138:8; Dan. 4:32; John 5:17), (n)
salvation of His chosen (Gen. 50:20; Rom. 8:28; 1 Cor.
3:21), (o) and especially for the advancement of His
own glory (Ps. 19:1; 1 Chron. 29:11,12; Rom. 9:17).
3. For besides that it is manifest, that God is (a)
omnipotent, wise (Jer. 32:17; Luke 1:37), and (b)
exceeding good, whereby it cannot be that He should
suffer this huge large world (Matt. 19:17) (c) created by
Himself (Gen. 1:1; Heb. 11:3), and (d) wherein Christ's
church remaineth to rowle after the rash hazard of
fortune and chance (John 16:11). Also the Holy
Scriptures themselves in apparent words do teach (e)
that this world is governed by God's providence (Ps. 33;
Ps. 147; Job 5; Col. 1:16; Heb. 3).
4. Neither do we make only (a) a general
providence in God, whereby He ruleth the whole frame
of the world; but also we acknowledge and hold that
peculiar providence wherein He worketh and guideth
(b) everything (Neh. 9:35; Acts 17:28; Job 37 & 38)
severally, and especially (c) men, and of men, chiefly
(d) His elect, with all their actions (Ps. 104 & 147; Matt.
6:26, ???, 29).
5. For we know that nothing is done or moved
in the world without the will of the (a) Father; so that
nothing can be more absurd than to say there may
something be done in the world which God had not
before ordained, and which He governeth not with His
own hand (John 4, 6, 7; Ps. 8:5; Ps 139; Ps. 91; Zech 2:8
[or, 2 & 8?]; Matt. 6:10).
6. Neither yet do we thereby simply deny but
that many things fall out (a) casually and by chance;
seeing this being rightly understood doth not impugn
the eternal and infallible providence of God (Matt.
10:29; Luke 12:6; Prov. 16:4; Dan. 4:32; Ex. 21:13;
Prov. 16:33).
7. For God by His unchangeable providence
decreed not only that such things should be done as are
done, but He also ordained from the beginning that all

Girolamo Zanchi ● Confessions and Positions 28
things should come to pass in that very manner as they
do come to pass.
8. But in that we say nothing is done in the
world without the will of the Father, we do not thereby
enwrap God Himself, the most wise and just director of
all actions, into sin, or make Him author of sin.
9. For sin is (a) a transgression of the law and a
declining from the straight line of the divine law (1
John 3:4). But God can neither (b) decline from the
straightness of His will (Num. 23:19; Titus 1:2; Heb.
6:18; 1 John 1:5), neither (c) doth He instill into others
the fault of declining (Isa. 1:13); (d) nay God is a hater
(Ps. 5:6) and a (e) most just revenger of sin (Deut.
32:41; Nah. 1:2).
10. Wherefore seeing it belongeth to the
providence of God that sins should be punished of God
the just judge; by the doctrine of providence it is rather
proved that God is to be feared and sins to be avoided,
than that thereby any blame can be transferred upon
God, or our wickednesses excused.
11. But whereas besides this which we now
spake of, there be many other profitable uses of this
doctrine of God's providence. Yet these two are
principally to be noted: Namely, that this doctrine is a
means that the godly in all their afflictions do fly unto
God, (a) who governeth all things, and do rest
themselves in His bosom, and they refer all glory to
Him alone in prosperity; and are evermore humbled
under His mighty hand, by which He worketh all things
(Ps. 46:1; Matt. 10:28 [Matt. 27, 23, 35 ??]; 1 Peter 5:6-
7; James 4:11).
Of Eternal Election and Predestination, and of
Redemption made by Christ. Out of the First Chapter of Paul
to the Ephesians. Year 1579.
1. No blessing since the world's creation hath
befallen or can befall us, to which we were not elected
and predestinated before the foundation of the world.
Neither is the same bestowed on us by any other, nor
by any means else, than by whom, and after what sort
God in His everlasting decree had appointed, as the
apostle saith, We are blessed in Christ Jesus with all
spiritual blessing, even as He hath chosen us from the
foundation of the world (Eph. 1:3,4).
2. As in Jesus Christ alone we obtain all
spiritual blessing, so also in Him alone we were chosen
and predestinated to obtain it, since the apostle
teacheth both, namely, that we are blessed in Christ,
and were all chosen in Him (vv. 3,4).
3. Whosoever we be that have been elected, we
were elected not only to the end--that is, eternal life--
but also to the means ordained for the end. For St. Paul
saith, God hath chosen us, that we should be holy and
unblamable (v. 4).
4. In that God hath chosen us, He did it of His
love towards us, and according to the good pleasure of
His will, and therefore our whole election is of free gift
(vv. 3-5).
5. The end of our free election is twofold: Our
salvation; and the glory of God. Of the first, the apostle
St. Paul saith, We are predestinated into the adoption
of the sons of God, and therefore to a heavenly

Girolamo Zanchi ● Confessions and Positions 29
inheritance. Of the other, that it was done for "the
praise of the glory of His grace" (vv. 5,6).
6. The salvation therefore of the elect in Jesus
Christ is certain and necessary; the foundation whereof
is the eternal, free, and unchangeable purpose of the
will of God.
7. Who so have been chosen from the beginning
in Christ unto life everlasting, and to the means
thereunto--all they and only they in the time appointed
of the Father, which is called the fullness of time--were
in very deed through Christ and in Christ redeemed
from their sins, and so [also] from the evil which
followeth sins, the apostle saying, In Jesus Christ "we
have redemption", even "remission [forgiveness] of
sins" (v. 7).
8. Neither were we redeemed according to the
merits and "works of righteousness which we have
done", but according to the mercies of God (Titus 3:5),
and according to the riches of His grace by the blood of
Christ Jesus (Eph. 1:7), both which are manifestly
confirmed by the apostle.
9. And albeit the eternal Father redeemed and
saved us by His Son by whom He also created us; yet
the Son is He which by an especial respect the church
of God useth to call the Redeemer of mankind and our
Savior.
10. For the Son alone was and is God and man;
and He alone had the right of propriety, as they call it,
or of kindred to redeem us. And He alone shed His
blood whereby as by a ransom we were redeemed (Lev.
25:48-49). Lastly, He it is alone in whose person our
redemption is made perfect and accomplished.
11. By the name of this ransom which we are
said to have in Christ, we mean that full and
accomplished redemption, inasmuch as it containeth
not only remission of sins in this life, but also in the life
to come after this, a perfect deliverance from all ill, and
from the bondage of all corruption; so that there is no
ransom which we have not in Christ our most perfect
Redeemer, who as He is made unto us by God our
"wisdom, righteousness, and sanctification, so also our
redemption" (1 Cor. 1:30).
Of the Resurrection of Christ Jesus from the dead, His
ascension into heaven, and sitting at God's right hand, out of
the First of Paul to the Ephesians. Year 1581.
1. God did effectually show the greatness of His
power in Christ by raising Him from the dead.
Therefore only God, by His infinite power, is the
efficient cause of the resurrection of Christ, and all the
dead (Eph. 1:19-20).
2. Yea, but Christ also by His power raised
Himself from death. As He said, "Destroy this temple,
and in three days I will build [raise] it up" (John 2:19);
but He spake of the temple of His body. And that, "I lay
down my life, that I may [might] take it again" (John
10:17). Christ therefore is no less God than the Father;
neither is He God of lesser might.
3. But one and the same cannot be truly the
raiser and the raised from the dead unless he consist of
divers natures--of the divine, according to which He

Girolamo Zanchi ● Confessions and Positions 30
doth raise, and the human, according to which He is
raised. Therefore the same Christ, as He is true God,
coessential with His mother and His brethren.
4. Neither can any be truly said to be raised and
to rise from the dead unless the same be truly said to be
dead and to have died. But death consisteth in a true
separation of the soul from the body, whereby the body
which dieth [dies] may presently be rightly called a
dead carcass. Christ then, if He truly rose from the
dead, it can by no means be denied but that He also
truly died, His soul being truly separated from His
body.
5. If then (since He truly died) neither His soul
for that time of His death was in His body, neither
(since He was truly buried) His body while it hung
upon the cross was in the grave, or while it lay in the
grave, hung upon the cross; (neither since God truly
raised Him from the dead) either His soul recalled His
body, or His body recalled Himself from death to life.
Therefore the human nature in Christ was neither
omnipotent, nor everywhere present in its own
substance.
6. For as this consequence is not good, Christ
Jesus Himself was dead and buried and rose again
from the dead. Therefore He was dead and buried and
rose again according to both His natures. So neither is
this, behold "I am with you...even unto the end of the
world;" therefore not only in His deity, but also in the
substance of His humanity, He is really present with us
on the earth.
7. But as this consequence is good, Christ being
God, suffered; therefore He suffered not according to
His deity but according to His humanity. So is this
other, Christ Jesus being man is everywhere and simply
omnipotent, therefore He is everywhere and
omnipotent, not according to His humanity, but
according to His deity, seeing the divine nature is no
less united to the human than the human is to the
divine, in the same person of Christ Jesus.
8. If God Himself, and so the divine nature in
Christ raised His body from the dead, not by the same
body, but by itself, namely by the divine nature, then it
is false that the divine nature in Christ did all things
and doeth not only in and with, but also by the human
nature.
9. For the soul of Christ Jesus doth not work all
things by the body, as neither do our minds understand
or will things by the bodies; and that for this cause that
as the philosophers also taught, our mind dependeth
not on the body. Much less then doth the deity of Christ
work all things by the flesh which it took.
10. For doth the Deity understand by the
human understanding, or doth it will by the human
will? Or doth it keep or sustain the human nature in the
person of the Word, by the very same human nature?
Or doth it bear all things by the human flesh or rather
by the word of its own virtue? Lastly, if the form of God
do nothing but by the form of a servant, how can that
saying of Leo be true: "Each form doth the property of
itself with communion of the other?"

Girolamo Zanchi ● Confessions and Positions 31
11. Like as therefore the form of God is one, and
the form of a servant another, so the actions and
proprieties of the one and of the other be divers;
though many times both the one and the other have
one and the same work and operation.
12. Wherefore this is no consequence--to
whomsoever Christ cometh with the Father, according
to the form of God, to him He also cometh and abideth
in him in His own substance according to the form of a
servant; much less that He is so everywhere.
13. Further, like as no other, but the very same
Christ, rose from the dead, so He rose in no other but
in the very same body in which he suffered, died, and
was buried.
14. For He could not be truly said to be raised
and to rise from the dead; except that which truly died
the very same quickened again should rise again.
15. Now the body wherein Christ suffered, died,
and was buried, was a true human body--visible,
palpable, circumscribed. Therefore Christ after His
resurrection had and retained no body but that which
was circumscribed in a certain place, and wheresoever
it was and is, might and may be seen and handled.
16. Add also, that the apostle carefully
discoursing of the qualities with which our bodies being
raised up to eternal life shall be indued, he saith not
that they shall not be subject either to the eye, or to the
touch, or not be circumscribed in a definite place, but
he rehearseth only incorruption, glory, and power, as is
the agility thereof, and that they shall rise spiritual; not
that the corporal substance shall be changed into an
incorporeal, but that they shall be (as the Greeks call it)
immortal, and shall be full of the Holy Spirit dwelling
and working in them. The apostle therefore taught that
these are qualities never to be separated from the
bodies, namely that they shall be circumscribed,
visible, palpable. Wherefore neither did Christ's body
after His resurrection put off these qualities.
17. Neither is that exception anything, that
Christ after He was risen came in to His disciples the
doors being shut. For it was not therefore either made
invisible or uncircumscribed or unpalpable; seeing
Christ, being come in and seen of His disciples
presently said, Feel or, "handle...and see; for a spirit
hath not flesh and bones, as ye see me have" (Luke
24:39). And therefore (as the fathers teach) there was
no change made of Christ's body, no more than there
was when He or Peter walked upon the waters. But by
the omnipotency of His deity having power over all
things, the doors gave place to the true and firm body
of the Son of God.
18. Wherefore not without cause did the fathers
condemn not only Marcion, the Maniches and others,
which taught that Christ took not a true and firm
human body, but a fantastical one, and did all things
according to imagination and fantasy, but also the
Originists, John of Hierusalem [Jerusalem ?], and
Euticius of Constantinople, bishops, and others, which
said that Christ's body after His resurrection was made
so spiritual that it was more thin than air, and therefore
invisible and unpalpable.

Girolamo Zanchi ● Confessions and Positions 32
19. Seeing then that in the Supper no other body
of Christ is given us to be eaten but that which was
broken for us, that is, truly suffered and died; it
followeth that Christ's true body which we eat in the
Supper is truly circumscribed, visible, and palpable.
And consequently, seeing nothing is seen, touched, or
perceived in the Supper besides bread, the same body
cannot in its own substance really be contained under
the forms of bread and wine, or lie hidden in the very
bread and wine.
20. Now we acknowledge the resurrection of
Christ is both the cause and an example of our as well
spiritual as corporal resurrection. The cause of the
spiritual, because the apostle saith to the Romans in
Romans 4, He "was raised again for our justification"
(v. 25); and an example, because he saith, "Therefore
we are buried with him by baptism into death: that like
as Christ was raised up from the dead by the glory of
the Father, even so we also should walk in newness of
life" (Rom. 6:4).
21. But that He is the cause of our corporal
resurrection, we doubt not, for that the apostle saith, If
Christ be risen again, we shall also rise again; and for
that he also saith, Christ is the firstfruits of them that
rise (1 Cor. 15). And an example, for that the same
apostle also writeth, He shall change our vile bodies
that they shall be like His glorious body (Phil. 3:21).
22. Whereupon it also followeth, either Christ's
body not to be invisible, unpalpable, uncircumscribed,
and so not spiritual bodies but incorporeal spirits.
23. For where Christ saith, "Feel [handle] and
see; for a spirit hath not flesh and bones, as ye see me
have," He did not only conclude that Himself was no
spirit, but He especially taught this, that there is no
flesh nor bones but may be seen and felt.
24. The Scripture teacheth, and the church
confesseth, that our Lord Jesus Christ being raised
from the dead, did show unto His disciples for forty
days space, by many arguments, that He was truly
risen; and then even in the beholding of the apostles,
that He was lifted up from the earth and ascended into
heaven. Therefore like as no other Christ rose again
than he which died; so no other ascended into heaven,
nor in no other body, than He, and in which, that truly
rose again from the dead, the Son of God, truly human,
visible, palpable, and circumscribed.
25. Wherefore as the conversation of the same
Lord Jesus Christ, wherein He conversed among His
apostles after His resurrection for forty days space, was
not fantastical, but real and true--so also His ascension
was not only visible, but also truly (as the fathers say)
local; when the apostles saw Him ascend from the earth
up into heaven.
26. But such an ascension and moving cannot
agree to His divine nature; therefore He ascended
according to His human nature.
27. Yet by the way we deny not this, but that
Christ as God, like as He is said to have descended from
heaven in respect that He abased Himself, taking upon
Him the vile form of a servant, and suffered in it--so
also it may rightly be said that He is exalted and

Girolamo Zanchi ● Confessions and Positions 33
ascended up into heaven, namely, in respect that in the
very same form of a servant, when it was glorified, even
the form of God was after a sort glorified by His
ascension and after it, that is, was made glorious in the
whole world.
28. But it is apparent that as this consequence is
not good, Christ Himself being God and man ascended
into heaven, in a local and visible moving. Therefore,
He in the same sort ascended according to His deity; so
neither is this good, Christ God and man is with us to
the end of the world truly, and in His own essence;
therefore He is present on earth as well in the
substance of His body and soul, as in the essence of His
deity.
29. If also the apostles saw with their eyes
Christ in His own body, by change of place ascending
from earth into heaven, then the heaven into which He
did ascend cannot be an ubiquitary [ubiquitous]
heaven, but it must needs be far distant from the earth.
30. Moreover nature and
for everything some ce
ned; as we see God hath
which He created. Seeing th
can be found more excellent
dy, both for the union with th
the wonderful gifts created in
so also for the most perfect glori
nds wherein he now liveth. It must
that this body must exist in some
most happy place.
31. Neither can it proceed but only from our
piety, and from our true reverence toward Christ, t