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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15857	H. Zanchius his confession of Christian religion Which novve at length being 70. yeares of age, he caused to bee published in the name of himselfe & his family. Englished in sense agreeable, and in words as answerable to his ovvne latine copie, as in so graue a mans worke is requisite: for the profite of all the vnlearneder sort, of English christians, that desire to know his iudgement in matters of faith.; De religione Christiana, fides. English	Zanchi, Girolamo, 1516-1590.	1599 (1599)	STC 26120; ESTC S120607	223,465	477

true and liuely picture of the image of God to vvhich man vvas created vvhereby vvee are instructed vvhat vvee vvere vvhat vvee are vvhat vve ought to bee and in deede vvhat vvee shall be if vve trust in Christ IV. The summe of the law to bee restrained to the loue of God and our neighbour Novv vve beleeue and confesse that Christ did teach Mat. 22.37 that the summe or substance of the vvhole lavv is cōtained in these two precepts Thou shalt loue the Lord thy God with all thy heart withall thy minde withall thy soule and vvithall thy strength thou shalt loue thy neighbour as thy self the first of these is the summe of the first table the other the summe of the second table V. If God alone bee to be loued with the whole heart he alone is to be worshipped And if the summe of the first table which containeth the whole worship due vnto God doe consist in the perfect loue of God alone from hence besides other expresse commandements of God declaring this commandement we gather and we beleeue that God alone is to bee adored inuocated and serued with a religious worshipp and that wee must sweare onelie by his name because these bee all contained within that commaundement of louing God with all our heart to let passe that the image of God whereof this lawe is a type did teach Adam the same thing VI. That our verie concupiscence and corruption of nature is a sinne But if by Gods law be condemned whatsoeuer offence is repugnant to that first image of God that is to iustice holinesse and righteousnes wherein man was created we hold that in man not onely his actions committed with cōsent of his will against the law of god but euen the motions also of lust yea the concupiscence it selfe and the whole corruption of his nature is sinne Rom. 7 7 and by the lawe of God condemned because it is repugnant to that vprightnes and iustice wherein man was creted and wherein he ought and might haue kept himselfe if he would VII Although the law cannot bee obserued yet it was not giuen in vaine nor vnprofitablie And although the law of God be so perfect Rom. 7.101 8.3 that it neuer could or can be obserued of anie man either all or alwaies or in such measure as it ought yet we beleeue that it was not giuen in vaine nor vnprofitablie sith God doth not anie thing in vaine but all things with his exceeding high wisedome to his owne glorie and to our profit and saluation VIII A threefold profit by the law of God First by the perfect declaration of the will of God by this law men might and may better vnderstand what was pleasing vnto god what was good and what ill what was to bee done and what to be auoided then by the onely reliques of the law of nature remaining in mans minde and therefore all cloake of ignorance being cleane taken awaye the Iewes were made more inexcusable then other nations if they kept not the law which thing falls out greatlie to the glorie of God sith men do therby vnderstand that his iudgements towards vs are verie iust Furthermore by the curses which are added against the transgressors and the blessings for the obseruers men were restrained by feare of those as it were with a bridle from committing sinne and by hope of these as it were with a spurre were stirred vp to keep the law if not wholly and perfectlie yet in part and for the externall obseruances and so might bee the better held within their dueties which how profitable it is not onely to a whole common wealth but to euerie particular man so bearing himselfe none can be ignorant Last of all by that that men saw by dailie experience how they continually sinned against this so perfect a law and perceiued that they were not able to obserue it as it ought to be and so that they were dailie more and more in daunger of Gods wrath guiltie of eternall death It came to passe that distrusting themselues their owne strēgth they grew to haue a greater and earnester desire of the promised Sauiour and redeemer And therfore how much the more they knew their sinnes by the law and their weakenes more sensiblie felt the wrath of God so much the more greedilie did they hunger and thirst after righteousnesse and were disposed and prepared to take holde on Christ by faith so that verie true were both those sayings of the Apostle by the lawe is the knowledge of sinne Rom. 2.20 Gal. 3.24 and the law was a schoolemaister vnto Christ IX The lavv hath still the same vse yea euen in men regenerate And we beleeue that these vses of the law are perpetuall as long as wee remaine in this world not onely in men not regenerate as it said but also in the verie regenerate For sith our mindes are still blinded with much darknesse and our memorie so slipperie that wee can neither perfectlie vnderstand the thinges that are of god nor keep in minde that which we haue vnderstood we haue euermore need of this glasse of the diuine lawe wherein wee may dailie behold and still more certainelie vnderstād what god will haue vs to do Moreouer sith our heart is not yet perfectly cleansed from all corruption that it can bee fullie setled vppon doing the will of God but that the flesh still wrastleth against the spirite Gal. 5.17 therefore the law is most necessarie which may terrifie vs with the threatninges and hold vs in from offending and with the promises may stirre vs forward to obedience and to the working of righteousnesse Lastlie sith there is none so holie which sinneth not manie waies 1. Ioh. 1.8 which hath not sinne dwelling in him whereby wee bee made weake vnto goodnesse and prone to ill Therefore the lawe is proffitable vnto vs by which our sinnes and infirmities being made knowne to vs wee may dailie more and more acknowledge how impossible it is that we by our owne works should at anie time bee iustified or saued and therefore should bee filled with the greater desire hunger and thirst of the righteousnesse of Christ and embrace him by faith And thus the law when it can neuer iustifie vs yet it may alwaies drawe vs neerer vnto Christ who iustifieth more and more to be iustified X. The morall lawe touching the substance vvas not to be disanulled by Christ For we knovve and beleeue that the lawe touching the substance and those wholesome vses of which we speake was not to be abolished by Christ and so not abolished at all but onelie touching the curse and condemnation because there is no condemnation to them that are in Christ Iesus Rom. 8.1 which walke not after the flesh but after the spirite But yet the law was proffitable euen in the condemnation and alwaies is to them which are not yet in Christ in as much as it driueth them to Christ

the vnthankfull Now what was I able to performe either better acceptable to you or more beseeming your pietie vertue and nobility thē that I should dedicate vnto your name this little booke wherein in as much breuitie and perspicuitie as I could I haue comprehended a summe of our whole christian doctrine For what kinde of man each one is and what manner of study knowledge and religion each one professeth such kinde of works are vsed and indeed ought to bee dedicated and commended to him So Luke did write the Acts to his both in deed and in name Theophylus So Caelius Lactantius his christian institutions to the most christian emperour Constantine So Ambrose his godly bookes of faith and of the holy spirit to that religious emperour Gratian. So lastly to stay no longer in a matter euident all wise men haue chosen such patrons for their bookes as were the bookes that the title of the bookes might be answerable to their profession to whome they were dedicated Wherefore sith I could in no sort better recompence your deserts towards me then by dedication of this booke I desire and beseech you to receiue with your curteous acceptation this howe small a present soeuer perpetuall testimonie of my loue towards you and that your selfe would still continue in that kindnes which you shew to me And for my children T. Cornelius Ludowike Hierome Robert Lael Constantia Anna Lydia Violanthes with their most louing mother and my deare wife in the Lord R. Liuia I most hartely desire they may especially after my death be commended to your good fauour Thus for mine owne part my noble Lord I pray that your yeares may bee as manie as mine are whereby you may still bee a benefactor both to yours and my friends as also to our churches as hitherto you haue beene but so I wish that you may reach to my yeares and beyond without those discommodities which are wont to accompany crooked old age and in respect wherof he that said it is a good thing to bee old added thereunto but not to bee twise old for old age commeth not alone For euen to liue being old is wont to be a heauie burden to old men so that they must rather meditate on death and on the graue then on life whereof the very name in greeke doth put vs in minde For the worde signifying an old man in that tongue importeth as much as one that looketh on the ground But seing both to liue of it selfe is the great blessing of God and may be to the profite of others and also those very discommodities of life which follow old age are profitable to the spirite in godlie men for these causes to pray for the long life of some godly man is no euill prayer but very good although old age can not want some inconueniences The God almightie therefore vouchsafe to preserue your Hon. in sound health and a good and long life for the profite of many to his good pleasure Health and wisedome are two good blessings in mans life At Ne●stade Cal. April 1585. CHAP. I. Of the holy scriptures the foundation of all christian religion I. Concerning god and matters pertaining to Religion hovv vve must simply beleeue in God alone TOuching God and such diuine matters as pertaine to the kingdome of Christ Ambr. epist 31. and our saluation wee hold that wee can be instructed better or more certainly of none other then of God himselfe vvho can neither deceiue nor be deceiued No man hath seene God at any time Ioh. 1.18 The sonne vvhich is in the bosome of his father he hath shewed him vnto vs. II. God himselfe speaketh in the vvrightings of the Prophets and Apostles But we know that God though he hath not meanly or obscurely manifested the knowledge of himselfe and his euerlasting power and deitie to all men in the world by such works as are done by him so that as many as haue not glorified him as god are made inexcusable yet in a more peculiar forte he hath reuealed himselfe and his will to his Church very plainely perspicuously namely by Prophets and Apostles inspired by his grace and by their writinges and therefore these writings of the Prophets and Apostles to be the verie true word of God III. The Prophets and Apostles wrightings to be only Canonicall Now we doubt not but these writings of the Prophets and Apostles are those which the Church of god hath beene accustomed to call by the name of Canonicall bookes because knowing these bookes assuredly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired from aboue 2. Tim. 3.16 she alwaies acknowledged them onely for the Canon or rule of all christian pietie by which euerie controuersie in religion ought to be auoided and calling likewise the other books though they be contained in the volume of the holie Bible by the name of Apocryphi because she could not be assured they came so from the holy Ghost as those of the former kinde IIII. VVhich be Canonicall bookes and vvhich Apocryphi We therfore Con. Laod. Can. 59. with the whole Church both before since the comming of Christ without al doubt doe acknowledge and embrace these bookes of the old Testament for the verie certaine word of God Fiue bookes of Moses Of Iehousuah one Of Iudges one Of Ruth one Of Samuell two Of the Kinges two Paralip two Of Esdras the two former Of Hester nine chapters And three first verses of the tenth chapters Iob The Psalmes The Prouerbes Ecclesiastes Canticum canticorum Esaie Ieremie with the Lamentations Ezechiell Daniell the twelue former chapters excepting the song of the three children The twelue smale Prophets These other vve receiue for not Canonicall Iudith Tobias Of Esdras the third and fourth Daniell chap. 13. and 14 The songe of the three children which is annexed to the third chapter Wisedome of Solomon Wisedome of Iesus the sonne of Zirach in latin called Ecclesiasticus Baruch Epistle of Ieremie Of Hester the rest from the third verse of the tenth chapter Of the Macchabees both the bookes These of the old Testament Of the new Testament we except none for although there be some books of them wherof some haue doubted yet afterward they were acknowledged yea euen for apostolicall no lesse then the other to which iudgement we also doe subscribe Of the former kinde The gospells after Matthew Marke Luke Iohn Acts of the Apostles Epistles of Paule The first of Peter The first of Iohn Of the latter sorte The epistle to the Hebrues The epistle of Iames The last of Peter The 2. and 3. of Iohn The epistle of Iude The Reuelation For although they which were neuer doubted of may seeme to beate a greater authority then the rest which haue bin doubted of yet wee as well to the one sorte as the other doe giue vndoubted credit as to the assured word of god and to the Apocryphi contained in the volume of the Bible doe we yeeld the chiefe

remembrance of it and to waigh in their minds to what ende they were baptized or what they haue obtained of God by baptisme what also they promised to God therein whereby they may the more be confirmed in faith and grow vp into the communion with Christ and bee made more carefull of performing their dueties For baptisme is not bestowed on vs for remission of originall sinne onely or our sinnes past but of all the offences of our whole life euē as the pulling out of the waters is a signe of a newe life not for one day but for al our time as the Apostle saith Rom. 6.4 VVe are buried with him euer into his death by baptisme that as Christ rose from death by the glory of his father so we should alwaies walke in newnesse of life Wee were once washed with outward water but the blood of Christ is a continuall streame washing and cleansing vs daily from our sinnes VIII By whome baptisme ought to bee administred Wee beleeue also that holie baptisme is to bee administred by those by whome also the gospell is preached For to whom Christ said Goe into the whole worlde and preach the gospell to them he also said Baptizing them in the name of the father and the sonne and the holy ghost teaching them to obserue whatsoeuer is commaunded you IX Errors Therefore we condemne all aswell auncient as late herisies which haue at anie time beene scattered against the sound doctrine of baptisme Seleucus and Hermias who baptized with fire The Cerdonians and Marcionites who vsed another forme of words then that which was prescribed by Christ baptized in the name of another God then of the father sonne and holy ghost those also which baptized in the name of Iohn or any other man the Cataphriges who baptized dead mē with all Donatists and Anabaptists who rebaptize them which come vnto them which denie that infants ought to be baptized and those also that denie baptisme to be true vnlesse there bee added exorcismes spittle salt and other cerimonies deuised by men CHAP. XVI Of the Lords supper BY that which we haue saide of the communion with Christ and of the worde of the gospell of the sacramentes in generall and of Baptisme may easilie be gathered what our faith is concerning the Lordes Supper I. The sacrament of the supper is an instrument of the holie ghost to helpe forvvard the communion with Christ and with the church We beleeue that the sacrament of the supper is not onely a testimonie of our communion with Christ and with his flesh and blood and with the whole church but also an instrument of the holie ghost to confirme helpe foreward the same the Apostle saying the bread vvhich we breake 1. Cor. 10.16 is it not the communion of the Lords bodie the breaking and the taking of the blessed bread he calleth the communion of the Lordes bodie because they which eate with an actuall faith in the Lorde doe ioyne in communion with the Lord and with his flesh and blood as also they that imbrace the word of the Apostles in faith do receiue a communion with the Apostles that cōmunion is with the father and with his sonne Iesus Christ II. A confirmation of the former opinion For as baptisme is an instrument to begin this communion because by it wee are borne againe in Christ so is the supperinstituted to make perfect the same because in it wee are fedd or nourished with the flesh and blood of Christ that we may growe vp in him as the Apostle saith 1. Cor. 12.13 vve are all baptized into one bodie and we all drinke of one drinke into one spirite III. The increase of our communion with Christ is the principall end of the Lords supper There are also other endes of the institutiō of the Lords supper namely that beeing admonished both by the words signes which represent vnto vs Christs death and his blood shedd for vs we should reuerently esteeme of the benefite of our redemption as the Apostle saith As oft as yee shall eate of this bread 1. Cor. 11.20 yee showe the Lords death And therefore the ende is that we may be confirmed in the faith concerning remission of sinnes we may be nourished into hope of a blessed resurrection wee maye giue thanks to him for so great a benefite we may be stirred vp to repentance and lastly we may openly before the whole congregation renue our couenant begunne with God But sith all these things tend to this that we may more more be vnited to Christ be made one with him and he more feelinglie liue in vs and we in him being now made flesh of his flesh and bone of his bone therfore we doubt not but the supper is principally instituted for the increase of this vniting and communion with Christ wherein our saluation is made perfect and accomplished Whereunto it also tendeth that bread and wine are the nourishments of the bodie so as wee may hold it for most certaine the flesh and blood of Christ is the same in nourishing of our soules preseruing thē in life that the bread and wine is to our bodies IV. The bread why it is called the bodie of Christ Whereuppon we may also vnderstand why Christ called this bread his own body namely not for that it is either properly his verie true bodie or that there is any such body cōtained within it or also that it is onely a bare signe of his bodie broken and dead for vs but that it is a sacrament for sacraments saith Augustine take vnto them the names of the things whereof they be sacraments and therefore an instrument also of the holie ghost to communicate vnto vs the true body of Christ to confirme vs in his communion Like as for the same cause the Apostle also called baptisme not the signe of regeneration Eph. 5.26 but the vvashing water it self of regeneration namely because that by this washing of water through the worde as by a fitt instrument Christ by the working power of his spirite doeth inwardly wash and cleanse vs and begett vs a new V. The true and substantiall body of Christ is spoken of the bread but improperly and figuratiuely Wherefore we doubt not but in the words of the supper the true and naturall bodie of Christ is spoken of the bread especially sith it is added for expositions sake which is giuen for you So that it is most truely said that the bread is Christs bodie euen that true bodie which was giuen for vs but yet this is improperly figuratiuely sith in verie deede the bread was not giuen for vs but the verie bodie of Christ whereof the bread is a sacrament VI. The bodie of Christ is not in the bread reallie and properlie Hereby we are also confirmed in this opinion that as the bread is not properlie the verie bodie of Christ but a sacrament thereof so also Christ is not

they are made present and are truely communicated vnto vs. Yea wee also doe little doubt but the flesh of Christ is present in the bread and his blood in the wine but after no other sort then as wee vse to say that what so is declared and offred in the word of the gospell the same is present and is contained in the word sith euen the sacraments are visible words and euerie thing that is signified is in some sorte in the signe thereof and is giuen with it XVII The presence of Christs bodie in the supper depends not vppon vbiquitie but vppon Christs wordes Whereupon it is euident that the presence of Christs bodie in the supper dependeth not vpon vbiquity or being in all places at once as some haue dreamed but vppon the verie words of Christ working in vs to whome he is made present by the holy ghost For if the Apostles had eaten the bread receiued at the hand of Christ and had not heard and by faith vnderstood those his words This is my body doubtlesse they had then nether receiued nor eaten any other thing then bread So that to the confirming of their reall presence in the bread that monstrous opinion and odious to God and his whole church concerning vbiquity can nothing help them drawne indeed out of their scholasticall distinctions but yet cleane against the iudgement of the schoolemen themselues And this is our faith and confession of the true communion of the true eating and of the true presence of Christes bodie XVIII What rites are to bee vsed in the celebration of the Lords supper Concerning rites and ceremonies in the celebration of the Lords supper we say onely this that those are principally to bee allowed of which come neerest to the Apostolicall simplicitie CHAP. XVII Of faith hope and charitie I. To the communion with Christ and therefore to the participation of saluation faith is most necessarie TO the ingrafting into Christ the helping forward this communion the holy ghost vseth the outward instruments of the gospell and the sacraments But vnlesse the same spirite doe also stirre vp in vs faith by which we may imbrace Christ with all his benefites offred vnto vs we hold that those instruments can profitt vs nothing to saluation And therefore wee doubt not but to the vnion with Christ and participation of all his benefites faith is most necessarie II. What we meane by the name of faith Now by the name of faith wee vnderstand not a certaine humaine opinion or perswasion concerning God and Christ but a gift of diuine wisedome and prudence stirred vp by the holy ghost in our heartes by hearing the word of God whereby wee with a sincere firme and constant minde doe assent to the whole word of God reuealed in the scriptures for the authoritie of God speaking therein but especially to the gospell which bringeth the gladd tidinges of redemption purchased by Christ and doe truely vnderstand in it God himselfe his will Christ our mediatour and all his benefites yea we certainely knowe them louingly imbrace them and call vppon God with an assured trust in his mercie and in his vnspeakable loue towards vs we are incouraged to loue him againe and also prouoked to the performance of a faithfull obedience to him and to glorifie him in good workes and dueties of charitie towards our neighbour euen to the ende of our liues III. A confirmation of the former opinion For neither is true faith a property of mans wit but a gifte of God Phil. 1.29 Tit. 1.1 Act. 13.45 Heb. 11. neither is it giuen to all but to the elect neither is it an vncertaine and wauering opinion of things promised but a substance and setled assurance of things promised an assured taking hold on things which are not seene Rom. 10.17 Neither doth it growe from the hearing of humaine reasons but is conceiued by hearing the word of God and is grounded vpon the authoritie of God himselfe onely speaking and promising Neither is it an hypocritical and dissembled 1. Tim. 1.5 Mat. 13.21 but a sincere assent thereunto Neither is it a temporall persuasion but a constant and perpetuall though many times wee weaken the same by our sinnes Eph. 1.8 Neither is it a blinde or fonde matter but an exceeding great wisedome whereby wee knowe God and Christ and heauenlie things and a christian prudence which causeth vs not to abuse that knowledge of God but to apply it to the true vse Gal. 5.6 Ia. 21.20 Neither lastly is it a dead thing but liuely and working through charitie IV. Faith hath her increases And albeit the faith of the elect doth neuer vtterly decay but alwaies liueth yet we know that it is not alwaies so perfect and complet but it hath daily neede of increase for which both the Apostles prayed Luc. 17.5 Eph. 1.17.18 and wee confesse that we ought alwaies to pray vnto god V. The confession of the trueth cannot be separated from the true faith Wee also beleeue that true faith can neuer when neede is want the true confession of the trueth Rom. 10.10 as saith the Apostle VVith the heart man beleeueth vnto righteousnesse and vvith the mouth man confesseth to saluation And therefore we condemne the Libertines and others of their crew that think it is in their owne choise to dissemble the trueth in all places and among all people and to apply themselues vnto any religion VI. Hope springeth of faith Wee also beleeue that hope springeth of faith and that faith is the foundation of hope as the Apostle saith Faith is the ground of things which are hoped for Heb. 11.1 For therefore doe we hope for the good things to come assuredly looke for them through patience because wee beleeue in Gods promises VII VVhat hope is Now hope is a gift of god whereby we do as certenly looke for as we assuredly beleeue through patience in the mercie of God for the merit of Christ alone Rom. 8.24 those promised good thinges which are not yet either had or seene VIII The assurance of hope whence it is For Christian mens hope as it doeth not spring of any humaine promises so neither is it cherished by humaine merites nor relieth thereupon but being manifoldly confirmed and sealed in our hearts by the sole trueth of Gods promises being also declared to all the faithfull by the mighty all-working power of the same God alone which promised but especially beeing shewed openly in Christ at such time as he raised him from the dead and made him sitt at his right hand in the heauenly places Eph. 1.20 and lastly beeing fixed and vpheld by the onely obedience and merits of Christ in whome we beleeue and in whom we hope it doth assuredly and stedfastly looke for the accomplishment of our saluation euen the resurrection from death the comming of the glorie of the great God and of our Sauiour Iesus Christ and the full possession