Zanchi, On the Opening of Schools, 1578
Prince John Casimir’s Reformed Academy in Neustadt, Germany.
10,507 words. 50-70 min read time.
Edited by David Attebury, August 2023. This is a compound work: I use a customized ChatGPT 4 to assist in the first translation draft, but check each line to the original and make changes.
Girolamo Zanchi’s 1594 Commentary on Ephesians contains a speech that was given in 1578 at the dedication of the new Reformed academy in Neustadt. The speech functioned as the inaugural address to the students and faculty as they began the term. The new school was also known as the Casimirianum and was founded by John Casimir.
Some of this address includes sections that will be repeated in the introduction to Zanchi’s commentary on Ephesians, which is why it was included in the 1594 edition. One of the first and main tasks of Zanchi, as the newly elected professor of New Testament at the school, was to begin his work on teaching Ephesians. (This speech is absent in the 1888, 2-volume edition of the Ephesians commentary.)
The speech was also independently published, with a dedication to Chancellor Christoph von Ehem, who was Casimir’s representative in the Reichstag, a man tasked with lobbying for the reintroduction of Calvinism to the Electoral Palatinate. PRDL link here
I have written a few, separate thoughts on Zanchi’s skill as an orator here.
Soon, Lord willing, I will record myself reading the speech out loud, and it will be posted here.
I have added section and division breaks for ease of reading:
SECTION I. KINGS, QUEENS, & THE CHURCH (EXPOSITION OF ISAIAH 49:23)
SECTION II. ZANCHI’S PHILOSOPHY OF TEACHING & HIS PLAN FOR EPHESIANS
SECTION III. ADDRESSING THE STUDENTS
Hieronymus Zanchius, "On the Opening of Schools in the Church, and Especially on the Giving of Attention to the Study of Sacred Literature.”
A Speech, Delivered at the Neustadt School, Newly Instituted by the Illustrious Prince John Casimir, on May 20, 1578.
Julian the Apostate—illustrious and adorned listeners—I speak of Julian—that most bitter enemy of Christ, and most contemptuous mocker of the entire Christian Religion—he who inflicted many severe evils upon the Church, and indeed upon the entire Christian Republic. More and graver without a doubt about to give, if the wicked schemes of this impious man against Christ had not been thwarted from heaven by his untimely death. [Julian was Roman emperor from 361 to 363]
For that evil and crafty man had not only led himself, as a tyrant, with proscriptions, exiles, plundering of goods, fire (as is commonly said), and sword, to persecute Christians, and had already begun to persecute them: but also, as a cunning and clever individual, and one not unlearned, he was accustomed to write many things against the Christian doctrine, shrewdly and not inelegantly, and to engage in disputes with the admiration of many. To such an extent, that it is not poorly judged by most that he inflicted more harm through his sophistries and his own eloquence than through the sword.
Truly to me, among the deceitful and cunning strategies, by which the wicked Emperor attempted to uproot and utterly destroy the Christian Religion, that one does not seem to have been the least, when he brought his mind to extinguish gradually in the Christian Commonwealth the studies of all good literature, and to introduce pure barbarism.
For he attempted this, when he decreed by law that the children of Christians should not be admitted into the schools of Rhetoricians, Orators, and other liberal arts and disciplines. What, I ask, did this Apostate man and most unjust Emperor desire for himself with this law? Surely, the scheme of this astute Tyrant did not stop here, but it extended further: namely, that with the removal of these studies, even the study of Sacred Literature would be eliminated, and the Christian religion, which relies on the true understanding of the Word of God, would be extinguished.
For when through good literature and honorable disciplines, not only the minds of the youth are cultivated, shaped towards virtue, and instructed in good manners, but also Christian doctrine and the true knowledge of Sacred Scriptures are considerably promoted by the same means, what else could be expected with the extermination of these studies than sheer inhumanity, corruption of morals, a flood of vices, and the overthrow of religion?
A lengthy demonstration is not necessary here, as what I am saying is abundantly and clearly confirmed by the examples of the kingdom of the Turks primarily, and then to a large extent by the Pontificate. In these regions, where the pursuit of good literature was extinguished, the extent of the barbarism and impiety that unfortunately ensued is evident to all. Although in this latter case, a renewal of more refined literature and the pursuit of liberal disciplines has begun to emerge. I hope the same will be true for religion as well.
Therefore, to the corruption of all good morals, and especially to the shaking, or rather overthrow, of the true Christian Religion, that Julian's plan aimed, and that he was driven by the spirit of the devil, there can be no doubt, nor should there be.
Since these things are so, it necessarily follows that only the minds of those Princes and Magistrates are inspired by the Spirit of God, who direct their thoughts, efforts, and energy, in order to establish schools in their territories and lands, and to preserve the ones already established: in which, along with good literature, liberal arts, and honorable disciplines, are taught, but especially the Holy Scriptures, by which alone the true religion is faithfully expounded.
For neither can this endeavor come from anywhere else than from God, the author of all good things, nor can princes be inspired to such thoughts and godly efforts by any other source than the Spirit of God, from whom alone all holy desires, pious intentions, and just deeds can be stirred.
And indeed, just as Satan has always had his own Pharaohs and Julians, whom he would inflame and provoke with his evil spirit against the people of God, so, on the other hand, God's Hezekiahs and Theodosiuses have never been lacking, religious rulers whom He would arouse, inspire, and impel with the power of His Spirit for the protection and preservation of the Church. This has been true both before and especially after the advent of Christ.
SECTION I. KINGS, QUEENS, & THE CHURCH (EXPOSITION OF ISAIAH 49:23)
That sweetest and most delightful promise in Isaiah pertains here, about the happy age of the New Testament, in which Kings and Queens, that is, many rulers and their multitude, would become nourishers and nursing parents of the Christian Church: and especially patrons and renewers of Schools, in which the studies of both human and especially divine literature would be fostered, authored, promoted, and restored. "And kings shall be thy nursing fathers, and their queens thy nursing mothers," he says [Isaiah 49:23].
But how are rulers said to nourish and nurture the Church?
Indeed, the Church and its individual members consist of two parts, the soul and the body. Therefore, if rulers, as the Prophet understood, undertake and must undertake the care of nourishing and nurturing the Church as a whole, and thus the care of nourishing and nurturing both souls and bodies—it is clearly evident that there are two reasons by which they are obligated to take care of the Churches subject to them, to nourish, nurture, and sustain them: one of which pertains to the soul, and the other to the body.
Bodies, indeed, are nourished by these earthly and perishable foods, drinks, clothing, and dwellings. But minds can only be nourished by honorable disciplines, good literature, liberal arts, philosophy, and especially by the study and true understanding of the Word of God, which leads us to God, in whom alone eternal life exists, and they can be fostered and sustained.
Since, therefore, God promises that He will bring it about under the reign of Christ that even among the nations, there will be Kings and Queens who will take care of the Church. And since the main reason for sustaining and preserving the Church lies in this: that schools are established primarily, in which both other disciplines and especially sacred literature are taught with fidelity to the faith (for from this, the entire ecclesiastical ministry also depends). It is evident that by this prophecy of Isaiah, God wanted to conclude these four main points:
POINT 1 - IT IS GOD’S WILL
First, that this is His definite will. Namely, that schools of this kind should be established in the Church of Christ, according to the need of regions and various places, and according to the strength of rulers and magistrates, opened, and maintained, with professors treated kindly, and support provided to poor students.
For what God promises simply, that also He desires entirely, and testifies most clearly. And what can be conceived better, fairer, and more excellent than the will of God?
In this way, the Prophet teaches that the rulers, who dedicate their efforts to serving this divine will, truly belong to their number. They were destined, prepared, and promised by God to foster and preserve the Church of Christ, like parents. For this reason, they are most deserving of the highest praise and honor, as well as of the love and respect of the entire Church. They understand that what pleases God, what is in accordance with His will, and what contributes to the salvation of the Church. They embrace it with cheerful and resolute minds, and they undertake it without hesitation. On the other hand, those who neglect these matters, as they sin gravely, are not only unworthy of similar honor from God, but they are indeed unworthy in reality.
Therefore, while the profane rulers of this world are busy building grand palaces, raising pyramids, erecting colossi, constructing arches, hanging signs and trophies, building vast cities, fortifying strongholds, amassing wealth, increasing power, expanding kingdoms, subduing enemies, in order to promote their own fame: let our pious ones, whom God has given as nourishers to the Church, in this one thing especially strive, and that from the will of God—may the schools be opened, the Church be cared for, heavenly teaching be propagated, and thereby the kingdom of Christ be promoted, extending it throughout the entire world, and lifting high the scepter of the Gospel. Undoubtedly, they will gain true and lasting glory not only among people but also in the sight of God.
Indeed, there are great praises for Constantine, Theodosius, Valentinian (not to mention others), for their many noble deeds, their humanity, clemency, justice, and other virtues. However, nothing has made them so celebrated in the Church as the fact that, due to their profound piety towards God, they took the most diligent care to widely establish schools, gather devout teachers from all around, and spread the Christian religion far and wide.
Germany also had three outstanding rulers among the rest: John Frederick of Saxony, Philip of Hesse, and Frederick III of the Palatinate. The same devotion to piety and the same zeal for spreading piety truly made them most illustrious and celebrated in the Church, and even among the enemies of the Church.
The memory of our most holy and truly merciful Prince Frederick will certainly never perish, never be erased from the hearts of the devout, never be extinguished in the Church, no matter how much the impious enemies of his name try to do so. Why is this? Because besides his exceptional mercy and virtue, he was of the highest concern for the best interests of the schools, colleges, churches, teachers, pastors, scholars, and indeed the entire kingdom of Christ.
POINT 2 - IT IS THE DUTY OF RULERS
In this most religious hero, as in other rulers, especially sons, there is an example for them to emulate. For this (to come to the second point) is the proper duty of rulers, to whom the well-being of the people is entrusted, as Isaiah teaches in his words: namely, to establish schools, generously support teachers, nourish poor students, nurture and protect all. Because nothing can be more beneficial for the Church and the entire Christian Republic than these schools.
For when he says that they will be future nourishers of the Church, does he not clearly teach that they ought to be such? Therefore, this is their proper duty.
For they are placed by God for this very purpose over the people, and they are established and called fathers of them, endowed with great power and authority. Namely, that those things which pertain to the common good of the entire Republic and Church, they should diligently ensure to be provided and accomplished as thoroughly as possible. Just as the Apostle teaches when he says that Kings and Princes, for whom he commands prayers to be made, are appointed in such a high position that through them we may live a quiet and tranquil life in all godliness and honesty. He clearly signifies that it is the duty of a good ruler to ensure that public peace, honesty, and piety are preserved and promoted in their lands.
But what contributes more to promoting this public good, indeed what is more necessary, than for there to be public schools, in which the minds of children (which are by their nature untrained, unskilled, depraved, and impious) are instructed, cultivated through disciplines, adorned with virtues, and established in true piety? By which they may also learn to live decently, conveniently, and piously, and can ultimately be of use and adornment to the Church and the Republic.
From where, indeed, do skilled and prudent men suitable for governing the Republic arise, if not from schools? From where do physicians come, who care for our bodies, who make medicine for the sick, who teach the healthy how to care for and preserve their health? From schools. Moreover, from where do religious men, studious of sound doctrine, true of piety, professors, teachers, and defenders of religion arise? From schools. And not to mention that even the mechanical arts cannot flourish in a city if you completely eliminate literary schools. For from the reading of both ancient and more recent authors, who have left something written about these matters, those things are learned and perfected.
But without these four primary groups of people, the Republic and the Church cannot exist. Therefore, not without reason did God promise that Kings and Princes of the Christian Church, who would be its future nourishers, should take care to ensure that the people lead a tranquil life in all honesty and piety. It is also their duty to exert effort to diligently establish schools where it is taught how to live peacefully, honorably, conveniently, and piously. Let the rulers learn, therefore, what of theirs is duty.
For it is not the duty of a ruler to indulge in either illicit pleasures or to devote more time than necessary to honorable pursuits. Furthermore, it is not their duty to maintain idle courtiers. Nor is it to squander ecclesiastical resources on flattering hounds, on rapacious wolves, on the lazy like donkeys, or on unclean and obscene pigs. But what is indeed their duty? The Lord indicates this in a few words when He calls them the nourishers of the Church.
Therefore, it is the Church's responsibility to take on the role of good parents, to safeguard sound doctrine and pure religion, to care for good shepherds, to appoint learned and devout men as teachers, to ensure that the youth are educated piously and holily, and to allocate the resources of the Church for these and other similar pious purposes.
And certainly, they will not act otherwise, if they fear God, if they love the Church, if they do not neglect the well-being of their people, and if they truly wish to uphold and preserve their dignity. Therefore, they are called the nourishers of the Church, not so that they might love the world and its things, but so that they might take care to nurture, protect, preserve, and expand the Church, which particularly depends on well-established schools.
Nor is it indeed (to speak somewhat about the specific use and necessity of theological schools) without reason that God from the beginning of the emerging Church wanted such schools to be established and preserved: but four weighty reasons for this matter seem to me to have existed.
First, that the prophetic and apostolic writings might not be corrupted or entirely lost, and that they would be preserved in those schools. This is why a library has always been added to these schools, in which, among other books, the Holy Bible in Hebrew, Greek, and Latin would be faithfully transcribed and sealed.
Second, not only to have such Bibles in the libraries but also to have lasting witnesses in the schools, who in continuous succession could testify, which books were truly canonical and which were Apocryphal or adulterated.
Third, that these schools might not only be witnesses of truly prophetic and apostolic books, but also of who had the genuine and authentic understanding of such writings, and what might be truly apostolic doctrine.
We see this in Tertullian and Irenaeus, when they challenged the opposing heretics about the interpretations of the Scriptures in those Churches and schools that were founded and established by the Apostles, which had remained pure and taught sincerely without any reproach up until those times.
The final reason was so that from those colleges, which were deemed suitable for instructing others and governing the Churches, individuals could be called forth. Therefore, nothing is more useful, nothing more honorable, both in politics, and truly especially in religion, or by the people to be desired, or by the rulers to be provided for their citizens, than that in their kingdoms, principalities, cities, lands, such schools to be established, and the established to be preserved.
For what is more desirable for good men than that the Republic and the Church, and in them their own goods, their children, their wives, and ultimately themselves, both for the soul and the body, and for their resources, be preserved? For this purpose, as has been said, schools are exceedingly useful, indeed necessary, in which pious and learned men educate the youth towards virtues and teach true piety, as without them neither politics nor religion can exist. Even the pagan nations themselves saw these things and thus diligently engaged in this matter.
Among the Egyptians, we read that there were very famous colleges of priests and wise men. The Babylonians, Persians, and Medes also always had their own schools. Hence, the Magi, that is, the wise men, would emerge in each era to preserve the religion of their gods and propagate it to posterity.
The Greeks and Romans in this regard were unwilling to consider themselves inferior to other nations. Hence, among them, there were the Stoas, Academies, and Lyceums; among these, there were the colleges of Augurs, Pontiffs, and other wise individuals. For they all knew, having been taught by nature itself and long experience, that neither the religion of their gods, carefully preserved, nor the well-administration of the Republic could thrive without learned and wise individuals. These things, however, they believed were to be accomplished in schools, and to emerge from schools, and to fail with the decline of schools.
Hence, it has come to pass that such frequent schools of literature, music, gymnasiums, and academies have existed among all nations, not entirely barbaric. Hence, educated individuals have always been held in high esteem among them, not only philosophers, gymnosophists, magicians, augurs, mathematicians, historians, poets, dialecticians, rhetoricians, but also those who teach the basic elements of languages, grammarians.
For this reason, they are always reported to have been very generous to their own professors and teachers: because indeed they understood, and learned through the most certain experience, that nothing more useful could happen to their Republic than this.
But what need is there for the histories of the Gentiles, when in sacred writings, besides the decree of God, we have so many and so illustrious examples of godly leaders in various matters?
AS LEARNED FROM SCRIPTURE
God established schools in various towns of His kingdom for His people, where the youth of Israel, especially the Levites who were dedicated above all others to the study of sacred literature, would be educated and devote themselves to celestial wisdom. That's why those towns were called Priestly and Levitical towns and cities: because they were evidently intended for priests and Levites to have schools and associations in them, where they would both teach and be taught. The most renowned among these schools, surpassing all others, was the one in Jerusalem, where even that old man Simeon taught, as mentioned by Luke, during the time of Christ.
And during the time of Eli the priest, it is evident from the history of Samuel that such schools existed, especially in Shiloh, where Samuel, who was placed there as a boy under the care of Eli's mother, was instructed in celestial wisdom, and might serve the Lord.
But afterwards, Samuel himself, while he was ruling over Israel, applied the utmost diligence in caring for and preserving schools of students. He even wanted to oversee the renowned college in Ramah, which was called “Natoth,” meaning the dwellings of the shepherds. For it was there that the prophets lived with their flock, that is, with the students who were often called the sons of the prophets.
To the sum, that the entire kingdom of Israel was filled with Schools of Theology, according to God's command, in which the Word of God was preserved. First through the prophets, and then by the wellspring of the kings.
Indeed, that wicked Jeroboam, the apostate king who deviated from both the Church and the kingdom of Judah, corrupted not only the religion but also destroyed the schools, namely in the towns of the ten tribes. He did so because he knew that through faithful prophets, the purity of doctrine and religion was preserved in those places.
But later, Elijah and his disciple Elisha, understanding that true religion could not be preserved without schools, restored them. And when impious kings had redirected the resources that were meant to support the schools, partly to their private uses and partly to flatterers and parasites, many good men are rightly and reasonably believed to have contributed from their own means to support the students.
Furthermore, it is evident that those Kings and Princes who were more devoted to God and pure Religion, were also more diligent in the restoration of schools, and they were kinder to teachers and more lenient to advanced students. Just as, after David and Solomon, the sacred writings also recount about Jehoshaphat himself, Hezekiah, Josiah, and other pious kings.
For they knew that schools are like fortresses in which sound doctrine and pure religion can be preserved. Therefore, even during captivity itself, and after captivity when the people were scattered through various lands of the nations, the leaders of the people, along with the prophets, ensured that they also had some schools and synagogues among the nations, where Moses would be read and the people would be educated in heavenly doctrine. This is also what James said in Acts 15[:21], “For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues.”
However, the Apostle was speaking about the cities of the Gentiles in Syria, Cilicia, and Asia, in which during that time there still dwelt not a few Jews, and they had their synagogues. Therefore, he says at present, “who preach him.” This is also illustrated by those words in which Luke says in Acts about Paul going to the Gentiles, and when he was preaching to them, it was his custom to enter even into the synagogues of the Jews and teach them, and engage in disputation with them. The care for schools among the people of God was always so great that the Jews never allowed them to disappear entirely, especially the leaders among them. Shaken, however, yet always restored.
They confirm this by those things which we also read after Christ in the Acts concerning the associations of the Libertines, Cyrenians, Alexandrians, Cilicians, and Asians—namely, the Jews who were born in those regions—gathered together in the very city of Jerusalem.
But what about John the Baptist? What about Christ our Lord Himself? With much of the heavenly doctrine and worship already corrupted by the Priests and Pharisees, John, the forerunner, opens the Evangelical school, renews the teaching of repentance, preaches the Gospel of the present Messiah, explains the promises, instructs the disciples, and sends them to Christ. Moreover, Christ gathers disciples, first twelve, then seventy, and accepts them to be specially trained by Him in heavenly doctrine.
For there is no doubt that besides that public teaching which he proclaimed to all about repentance, faith, and the kingdom of heaven, He privately taught many more secret things separately, both to the Apostles and to others whom He would send out to preach. This is also evident from the fact that often after delivering a sermon to the crowd in parables, the Apostles approached Him privately, and they asked Him to explain the parables to them. Moreover, it is also clearly evident from the fact that Christ said to them more than once, “Are you also without understanding?” [Matt 15:16]
That is to say, you who are always with me, whom I instruct in a special way, things which others cannot yet grasp, you, I say, are you also foolish and without understanding?
Christ fulfilled the role of a teacher not only before His death but also after His resurrection, when for 40 days He taught His disciples, whom He was about to send to the Gentiles, about the kingdom of God. There is no doubt that during that time He revealed to them great and wondrous mysteries in a special manner, just as He also opened their minds to understand the Scriptures, as the Evangelists report [Luke 24:45].
Nor did the Apostles neglect their duty in this regard, but rather by their own example they taught the Gentiles what should be done. Everywhere, they gathered disciples and opened schools. That Timothy was specially trained by Paul is evident from the second Epistle to Timothy. Surely, this was not done solely in the Church and through preaching to everyone, but particularly and separately in schools.
This is confirmed by what he writes to the same Timothy, saying, “The things that you have heard from me before many witnesses, entrust to faithful men who will be capable to teach others also” [2 Tim 2:2]. Thus, he was not speaking here about the public preaching of the Gospel in the temple, where both the capable and the incapable are taught: but about the specific teaching in schools, where those who can further teach others are trained with greater care and diligence.
In Ecclesiastical histories, it is abundantly clear to see this care of the Apostles and their disciples in establishing schools everywhere, in places where churches were already built, and appointing men endowed with exceptional piety and learning to lead them.
Hence, there arose those renowned schools, such as the schools of Antioch, Alexandria, Constantinople, and many others, first in the East and then in the West, which were also endowed with the most ample honors, privileges, and all kinds of benefits by pious Emperors and Kings, so that pure doctrine might be preserved in them.
POINT 3 - THIS PROMISE IS TRUE UNTO THE END OF THE WORLD
Hence, the third point of this prophecy can be abundantly confirmed: And that is indeed of such nature, not only that it is the will of God for legitimate schools to be established among Christians, and not only that it is the duty of the magistrates to bring about and ensure this, and not only that nothing more beneficial can happen to the Church of Christ: But also that this has entirely been and will be the case until the end of the world.
The Prophet predicted that God will repeatedly raise up such rulers who will be nurturers of the Church, saying, “And Kings shall be thy nursing fathers, and their Queens thy nursing mothers.”
The certainty of this promise is indeed most sure, due to the authority of the promising God. But it could also be abundantly and clearly demonstrated from the continuous series of histories up to these times, if either our undertaking required it, or the brevity of time permitted, or the thing itself was unknown.
For, as for the Princes and Kings of the Old Testament, and for John the Baptist, Christ, and the Apostles, about whom we have spoken before, we need not say more, since the Prophet doesn't speak about them either. But who doesn't know that from the times of the Apostles onwards, there have never been lacking among the Gentiles great and strong men who, with utmost diligence, have cared for the propagation and preservation of Church doctrine through sincere teachers, along with other disciplines?
Ecclesiastical histories, codes of Civil and Canon Law, are full of testimonies as to how diligent Christian Kings, Emperors, and Princes were in establishing schools, and how liberal they were in appointing professors and forming communities of students. Furthermore, it is evident how much care they took to ensure that not only did they live in peace and harmony, but they were also most thoroughly instructed in good literature, virtues, and piety.
The very Colleges of Canons, the monasteries of Monks—amply filled with their many books in their well-stocked libraries—most brightly teach and proclaim this same thing.
For what were those monasteries other than schools, and communities of students and theologians, just like what there were in the Old Testament for the Nazarites, Levites, and Prophets? Although indeed, for many centuries, there was a serious sin committed in practice, when sophists were placed in the role of true teachers, and empty-headed rhetoricians were appointed to head the schools instead of sincere theologians. Ecclesiastical goods were abused for barbarism, pleasure, and impiety. However, the efforts of pious Kings and Princes, whose intention was to retain and propagate true Religion, could not have come from anywhere else but God. Not to mention that from time to time, powerful men were raised by God Himself, men endowed with the true knowledge of heavenly doctrine. Even against unwilling Antichrists and ignorant rulers, these men, with heroic determination, worked to establish schools, restore sound doctrine, and provide the people with the nourishment and sustenance of the true word of God.
We have seen this, and even now we see it, by the grace of God, in Germany, in France, in England, in Scotland, in Poland, in Hungary, and in other various regions for many years now. So that there can be no doubt about the perpetual truth of this prophecy: “And Kings shall be thy nursing fathers, and their Queens thy nursing mothers.”
Is this not the promised benefit of God (to omit other examples and come to our situation), which we have received and continue to receive in this Palatinate for many years? Surely, this is not to be attributed to human virtue, but rather to the divine promise and goodness, that we have obtained and are obtaining such rulers as we have had and still have. For this is indeed a singular gift of God.
For indeed if all authority is from the Lord God, and through Him Kings rule: we should much more acknowledge the singular grace of God, that in this great confusion of affairs and turmoil of Churches, He has given us this magnanimous and courageous Prince, John Casimir, Count Palatine, Duke of Bavaria, our most merciful Lord, who supports and protects us within his domain.
He, who wanted to preserve the purity of religion, left and commended, by the most excellent Father—and for this reason, has taken care of all his Churches by providing the best ministers. He, who retained capable teachers in the schools of his Principality. He, who continuously, as much as possible, welcomes and supports pious ministers and studious individuals driven from different places for the sake of religion. He, finally, who desired to establish this school, with learned men gathered from all around, in this pleasant and healthy city, at great expense.
POINT 4 - WE MUST THANK THE LORD
Hence, what remains to be accomplished for those who are sometimes engaged in the affairs of the Republic and those who are engaged in matters related to the Church and Religion? What do we desire, what do we want more? What then remains?
What remains, which the same prophetic promise teaches us to do in the fourth place: namely, that we first give thanks to God—Most Good and Most Great—for this singular and incomparable blessing. That just as He has truly promised, He also generously fulfills.
However, the bestowal of benefits, a thankful heart, and an expression of gratitude demand, then, that for the safety and well-being of our most illustrious Prince, we pray—to God the Father through Jesus Christ—that He may rule him with His Spirit, guard him against all adversaries in all thoughts, desires, plans, and actions, keep him safe for a long time for us and for the Church, and bless and support his noble endeavors. For God uses the works of rulers for the nurturing of us and the entire Church. Therefore, according to God, toward these nurturing Rulers, we ought to be grateful.
The same prophetic promise requires that when we have all been called to this school, some for teaching and others for learning, we all be diligent, both teachers and students, in our respective duties. For both those who teach should teach faithfully and diligently, and those who are taught should listen attentively and strive to learn.
Concerning the teachers and instructors, there is nothing for me to say, as their erudition and diligence in teaching, as well as their piety and faith, have been so clearly observed that I would do them an injustice if I were to urge them to perform their duty. As for myself, I promise this much: I will dedicate myself to fulfilling my duty, so that I trust you will not find any lack of faith or diligence in me.
SECTION II. ZANCHI’S PHILOSOPHY OF TEACHING & HIS PLAN FOR EPHESIANS
I have chosen a method for myself that is absolutely necessary for true teaching. Since it is twofold, both synthetic and analytic [συνθετική καἰ ἀναλυτική]. When I go about to interpret sacred scriptures and teach theology, both must be used, each in its own place.
In explaining scriptures, analysis is needed: by which, especially demonstrating the author's aim and purpose, to which all that is written refers, the entire body of the book or letter is broken down into its parts, and the entire sum of doctrine is broken down into specific propositions, and the confirmations of propositions are resolved as their own elements:
However, in gathering theological passages from the already explained sacred scriptures, synthesis is necessary, by which, from the context we are interpreting, we are taught to collect and compose various propositions and their confirmations concerning the same doctrine, distinctly, in a certain and order suitable for teaching, with other proofs also brought in from elsewhere, if necessary. We are, as Augustine most wisely taught, to interpret scriptures by scriptures, examining everything according to the analogy and rule of faith, and also, as much as possible, not departing from pious antiquity.
Yet we do not wish to be bound (since it is neither expedient nor permissible) by the interpretations of the Fathers: just as we are also not accustomed to easily or rashly reject them. The Fathers themselves prescribe to us the rule of how much we should attribute to their writings: namely, if something is in harmony with the sacred scriptures, it should be retained; if something is in disagreement, it should be rejected.
Many Canons on this matter are to be read in Decretum, Distinction 9. Augustine himself observed this rule and taught that it should be observed: therefore (as we have in Canon 10 there), he concluded thus: “I am in my writings as I want my readers to be: namely, free, so that they may approve what is praiseworthy and disapprove what is disapprovable.”*
*Aug., De Trin. 3, Prologue. Quoted in Gratian’s Decretum, Distinction 9, c.3. (Gratian, c.1140; aka Decretum Gratiani)
However, something in Theology can be proven insofar as it is in harmony with the sacred scriptures. But, let that blasphemy be far from us, and from the mind and mouth of every Christian, by which some write that if the scriptures are so obscure and ambiguous tomorrow, that their meaning must not be sought from the scriptures themselves, but from the authority of the Church. As if God in the sacred scriptures, which Divine Gregory calls “the Letter of God sent to all,” either did not wish or was not able to speak in such a way that we could understand it.
However, we do not reject, as we said, the interpretations of the Fathers and other pious doctors, but we adhere to the rule we have just mentioned from Augustine. For we must simply believe in the Scriptures alone. And these are the principles of my teaching.
Moreover, when the duty of interpreting the New Testament had been assigned to me, there are no reasons why I should not undertake to explain to you the Letter to the Ephesians, an incurable subject in the school itself. The observation of which seems to contribute not a little to our purpose, as well as to the understanding of the overall essence and the dignity and majesty of the Epistle itself. For they are all drawn from the Epistle itself, when compared to our times. And first, indeed, the Apostle's purpose in this Epistle is derived. For it was to exhort and encourage the Church of Ephesus, and each of its members, to persevere steadfastly in the faith of Christ, and in obedience to His commandments, and indeed, also to promote growth in both aspects. Nor should they allow themselves to be led astray by any mortal, either due to their own persecutions and hardships or because of the multitude of teachers propagating different doctrines and authority, from the Apostolic teaching they have already received.
What could be more relevant and necessary for our times than this exhortation? For we see indeed how great is the multitude and authority of false teachers. And on the other hand, how serious are the persecutions and crosses of the godly teachers, shepherds, and their disciples everywhere. It would, therefore, be worth the effort to observe in this Epistle the reasons and arguments by which we can be stirred to perseverance in faith and true obedience.
For this Epistle pertains to us no less than it did to the Ephesians of old. Another reason is drawn from the subject matter contained in this Epistle. This Epistle is like an epitome of the entirety of Christian doctrine and a compact compendium of almost all the main commonplaces that are usually treated in Theology. For the Apostle, aiming to strengthen the Ephesians, whom he had instructed in the true Gospel doctrine, and to encourage them to remain steadfast in the faith they had learned from him, reminds them of the essence of the entire teaching:
He begins from God the Father, from whom all good things flow into us through Christ as the source. Among these blessings, the first is our eternal and gratuitous election and predestination in Christ, as the head of all of us.
From this first point, he transitions to the second, namely, to redemption, inasmuch as it was accomplished in the person of the Son. Then, he proceeds to the dispensation of that very redemption, namely, how it is communicated to us. And how we truly become participants in it through the preaching of the Gospel, provided we embrace it with faith, retaining it firmly to the end. And indeed, he urges all the chosen ones to steadfastly hold onto the fact that they have been sealed with the Holy Spirit of promise, who is the guarantee of our certain heavenly inheritance, abiding in us until the day of perfect and consummated redemption, which will happen at the end of the world. In the meantime, however, he teaches that effort should be given, and this through prayers and exercises of faith and charity, as well as the pursuit of good works, so that we may grow in true piety and in the knowledge of God and Christ, whom the Father has appointed and established as the head for the whole Church.
Indeed, all of us were born in sins and as children of wrath, yet saved by the grace of God, gifted with faith, and made new creatures in Christ, so that we may walk in good works, for which we were created. Therefore, the law of commandments, established in many decrees, has been abolished, so that both peoples, Jews and Gentiles, might come together after the removal of that barrier and become one new man through the same Holy Spirit, under the one head, Christ, from whom we receive life and growth. He, even for this purpose, after ascending to heaven and being exalted above all angels, sent the Holy Spirit and established the public ministry of the Church, for the restoration of the Saints and the edification of His body, which is the Church. And that we may grow into Him in all things, who is the head, namely Christ, and may no longer walk as the rest of the Gentiles do, in sins and in the vanity of our minds, but rather, putting off the old man more and more each day, put on the new man, and walk worthy of one's own calling.
We have, in this Epistle, almost all the main points of Theology, as we mentioned before: about the one God subsisting in three persons, the Father, the Son, and the Holy Spirit; about the omnipotence, wisdom, goodness, mercy, and grace of God. Likewise, about eternal and gratuitous predestination, about the creation of the world, about angels and their different ranks, above whom Christ has been exalted (Chapter 1). We have a section about original and actual sin, its causes and effects, about promises of future salvation in Christ, and the covenant made with the fathers. Also, about the Law and its abolition (chapter 2).
Regarding the advent of Christ in the flesh at the fullness of time, and about His two natures, true Deity and true humanity united in one person. About His true death, resurrection, and His true and real ascension into heaven (chapters 1, 2, and 4). Also, about the redemption and reconciliation accomplished through the person of Christ (chapters 1, 2, and elsewhere). About the communication of this redemption and salvation to us: that it is offered through the Gospel, received by faith, sealed by the Holy Spirit (chapters 1, 2, 3, and elsewhere).
Received, I say, through living faith, which cannot exist without the pursuit of good works. Therefore, it deals with true faith and good works (chapter 2). It covers the preaching of the Gospel, on which faith relies (chapters 1 and 2). It also discusses the ministry of the Word and the ministers chosen and called for this purpose (chapters 1, 2, 3, and 4). Additionally, it talks about the Sacraments, through which not only the promises of the Gospel are sealed but also the things signified by them are exhibited to believers (chapter 5). For it says that the Church is cleansed by the washing of water with the Word. Therefore, it deals with the Church, which consists of the Elect, both Gentiles and Jews, and which alone becomes a participant in redemption and eternal salvation (chapters 1, 2, and 5)
It discusses the true union of the Church and individual believers with Christ (chapters 2 and 5). It also covers the continual growth in piety and perseverance of the saints in Christ (chapters 1, 2, and 4). Furthermore, it emphasizes the unity of the Church to be maintained through harmony among its members. It addresses the Christian life and the pursuit of various virtues while avoiding vices (chapters 4, 5, and 6).
It discusses the sum of Christian piety that is required of us: faith in Christ and love for the saints (chapter 1). Finally, it covers the resurrection from the dead and the universal judgment, where each one will receive from the Lord according to what they have done, whether good or bad (chapter 6). It also addresses the ascension of the righteous to heaven and the eternal life, to which all who believe in Christ are elected and called, where we will praise the Lord forever.
For all the other preceding and subsequent blessings, indeed, are directed towards this end: that we may be for the praise of the glory of His grace, and that, we say, is forever (chapters 1 and 2).
Since the Apostle has embraced the sum of the entire Christian doctrine in this brief Epistle, and since I, together with other distinguished individuals, have been called into this school, so that with the gifts that God has bestowed upon me by His kindness, I may teach theology not only briefly but also clearly through the interpretation of sacred scriptures. I have judged that it would be worthwhile for our listeners if I were to undertake the interpretation of this truly divine Epistle at the beginning of our lectures, and briefly explain the theological topics that present themselves in each chapter.
This is another reason for my undertaking. A third reason is added, namely, that if any other of Paul's Epistles contain strong and numerous arguments against the most pernicious heresies resurrected from the depths in our time, certainly this one to the Ephesians does so. It includes potent arguments against the newly arisen Arians, Nestorians, Eutychians, Marcionites, and Pelagians—as we will see in the appropriate passages, with God's favor.
For what can be clearer against the Pelagians, who are enemies of God's grace, than chapters 1 and 2, where he extensively discusses the topic of gratuitous Election and free redemption, as well as the calling and justification in Christ? Where he also demonstrates that our entire salvation and everything related to it, whether faith or works, is not from us but solely from God's pure grace.
What could be more effective against the Nestorians than what he writes in chapter 4, where he clearly states that it is the same person of the Son of God who ascended into heaven, the very one who had descended from heaven before?
And what could better refute the dream of a ubiquitous heaven than the antithesis found there between the lower parts of the earth and the highest heaven into which Christ ascended?
Moreover, nothing explains more clearly what it means to sit at the right hand of the Father than that passage in chapter 1, where it teaches that Christ did not sit at the right hand of the Father until after being raised from the dead and ascending into heaven. And indeed, He is not seated everywhere, or on earth—but in the heavenly realms. And this signifies nothing else but that He has become the Lord and King of all creation, established above every principality, authority, and power. That is to say, not only above all humans, but also above all orders of angels, insofar as He is the mediator. Therefore, it is not that the human nature in Christ is equated with the divine nature (by which the Son has always been equal to the Father), but only that it is exalted above all created things and even above all angels, elevated in the role of mediator. So, it is not unwarranted that we have undertaken the explanation and clarification of this Epistle at this time.
I will also add this: that this Epistle is full of consolations against all kinds of temptations. For the believers in the Church of Ephesus needed them, especially when they knew their Apostle was a captive in Rome, and for this reason, he also sent Tychicus to them. Certainly, we also need consolations no less, as we are pressed by various calamities, and exposed to different dangers for the sake of Christ and the truth of the doctrine. We are afflicted at home and outside. Therefore, the explanation of this Epistle will be most useful to everyone. I earnestly pray and entreat God to do so, with my whole heart.
SECTION III. ADDRESSING THE STUDENTS
However, as neither the piety towards God, which they have steadfastly professed until now, nor the love of virtue and good learning, in which they have demonstrated considerable progress, allow me to doubt their willingness and desire—I still think that what I'm about to ask of them will not be unwelcome if I ask them, in a few words, to continue their studies here, and, above all, to devote themselves to true piety and a sincere study of sacred letters, since they have received such a great and divine blessing from God. Let them not be ungrateful to God, nor misuse this present blessing. Therefore, dear young students, if you fear God, if you care for your own salvation, if you honor your parents, if you love your country, and ultimately, if you respect the Founder of the school, the patron of all, your benefactor, then I urge you to apply yourselves, as you have been doing, to the study of liberal arts and especially to the pursuit of piety and Christian wisdom, the very purpose for which this school has been founded.
Nothing can be more pleasing to God, more beneficial to the Church, more salutary for yourselves, or more delightful for your friends and your country than this.
HOW YOUR STUDY OF LIBERAL ARTS RELATES TO CHRIST
Profane people, Egyptians, Chaldeans, Greeks, Romans, and other nations have always esteemed the virtue of human wisdom so highly that, for the sake of acquiring it, they have spared no effort, endured all kinds of toil, vigilance, travels, and expenses. Some have migrated from Greece to Egypt, others from Italy and Africa to Greece, and still others from various places to different regions, solely for the purpose of pursuing this endeavor. They recognized, first of all, that this pursuit is inherently honorable and worthy of a free human being. Furthermore, they believed that it could lead to the cultivation of other virtues, such as prudence, courage, justice, and integrity. Ultimately, they saw that true riches are found within it—riches that all nations have esteemed highly. In sum, they judged that through wisdom, a person could become truly free, happy, and blessed.
Indeed, they have not judged wrongly at all, especially if we consider only human virtues, or rather the semblances (as Augustine calls them) of virtues, and human happiness, or rather a certain shadow of happiness in this life. For we see how many and how great virtues, how many and how great goods, have been attained by those who wholeheartedly and earnestly embraced and diligently pursued the studies of humane letters and human philosophy, both among the Greeks and the Latins: renowned figures like Socrates, Plato, Pythagoras, Aristotle, the Stoics, and their counterparts among the Greeks; Julius, Marius, Cato, Cicero, and others among the Latins — not to mention other peoples and nations.
But what are those in comparison to the divine wisdom contained in sacred scriptures, which it imparts to its students? For first, true wisdom itself, founded on the genuine knowledge of God and divine matters, is attained through the study and comprehension of sacred scriptures. As Paul says, "You have known the holy scriptures, which are able to make you wise unto salvation,” that is, in all things necessary for salvation [2 Tim 3:14]. This wisdom truly makes a person free. As Christ says, "If you continue in my word, you will know the truth, and the truth will set you free” [John 8:32]. It indeed makes them truly rich, for "you are enriched in Christ with all speech and all knowledge” [1 Cor 1:5]. It makes them truly strong, for "I have written to you, young men, because you are strong, and the word of God abides in you” [1 John 2:14]. It makes them truly just, for "all scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness” [2 Tim 3:16]. It makes them truly temperate, for the word of God crucifies the old man and makes new creatures, as it is written, "You have been born again, not of perishable seed but of imperishable, through the living and abiding word of God” [1 Peter 1:23].
Finally, it makes us blessed, as Christ stated, "Blessed are those who hear the word of God and keep it” [Luke 11:28]. And David proclaimed, "Blessed is the man whose delight is in the law of the Lord, and on His law he meditates day and night” [Psalm 1:1]. Therefore, it is not without reason that the Apostle exhorted Timothy with such zeal and diligence, even though he was already well-versed in sacred scriptures, to give attention to the reading of the sacred texts.
Why so? Because upon it hinges all true wisdom, true prudence, true justice, true fortitude, true temperance, every true virtue, true wealth, true happiness, and true blessedness. Every scripture is divinely inspired and useful for teaching what? Every truth. For refuting what? Every error. For correcting what? Every evil habit and vice. For instructing in what? Every righteous way. So that the man of God may be complete, thoroughly equipped for every good work [2 Tim 3]. What more could you desire? Add to this the words of the Apostle to the Romans: "Whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the scriptures we might have hope” [Rom 15:4]. Truly, the consolation that sacred scriptures bring to their students is admirable, surpassing all understanding.
Shall we not, then, direct our efforts toward that which provides us with true consolation in every kind of temptation and affliction? Sacred scripture offers this consolation, making us strong against all adversaries. True strength is conferred upon us by sacred scripture. It makes us wise, prudent, virtuous, wealthy, happy, and blessed. From sacred scripture, all these blessings are drawn most abundantly. Philosophers indeed boast about numerous and great virtues, and they define many things correctly. But how far are they from the true goal, having not truly known God nor perceived His Spirit?
They define virtue to be a good habit that renders good the one in whom such a habit exists. Moreover, they consider nothing as good except what is honorable and upright. Therefore, they extol those as good who have consistently valued the honorable and upright more than all wealth, possessions, power, pleasures, and even life itself.
Such individuals were Romulus, Numa, Brutus, Horatius, Decius, Fabricius, Marius, Scipio, and others among the Romans. However, what can properly be called honorable and upright, I ask, if not what pleases God and is in accordance with divine will? And where is this divine will truly declared? In the sacred scriptures alone. Christ said, "This is the work of God, that you believe in Him whom He has sent." Likewise, "This is the will of My Father, that everyone who sees the Son and believes in Him may have eternal life." Who among the philosophers has ever known this?
Moreover, add to this that not only is the will of God perfectly revealed in those sacred scriptures, but the Holy Spirit is also given to those who believe in the Gospel. Through the Holy Spirit, those who please God and desire what is truly honorable and right are not only empowered to do so, but are also enabled to accomplish it.
The Romans have also written extensively on justice, both universal and particular. However, there is no true righteousness before God except that which is held in faith toward Christ. And where will you find this righteousness except in the sacred scriptures? Many have boasted about inner fortitude, both philosophers and noble Romans. They have declared that this virtue holds such power that one who possesses it may be subject to bodily torture, yet the soul remains unharmed. Indeed, rightly so.
But from among all those who did not know Christ from the Gospel, who among them can truly be said to possess this virtue? Consider the apostles, the prophets, and other martyrs of Christ—both women and men, young girls and boys. What incredible inner strength and unwavering steadfastness do we find in them? We read that they were so resolute and courageous not for the glory of the world, but for the name of Jesus Christ, that no miseries could crush them, no threats could deter them, no fear could weaken them, no tortures could break them, and no deaths could defeat them.
Indeed, it is only faith in Christ that possesses the virtue by which we conquer not only the world but also ourselves. This is the victory that overcomes the world—our faith (as John says) [1 John 5:4]. Through this faith, which is certainly not derived from the works of philosophers but is given through hearing the word, the children of God learn to curb their innate desires, to despise pleasures, to control anger, to restrain greed, and to master other weaknesses, to scorn death and triumph over it, and even to glory in afflictions themselves.
Read the list of truly valiant and heroic men in the Epistle to the Hebrews, who, fortified by faith alone and kindled by hearing the divine word, performed so many, so great, and so illustrious deeds of true virtue and fortitude, that they can scarcely be believed by humans [Heb 11].
It has also been rightly said by philosophers that he is truly rich who lacks nothing, and he lacks nothing who is content with his lot. For contentment is to desire or seek nothing more. Conversely, they defined the truly poor as the one who is always in need, and the one who is always in need is the one who always desires, always hopes, always seeks, and is never content with his own lot.
For he who always seeks something is always in need, even if he acquires it. But where has this self-sufficiency [αὐτάρκεια] arise? [1 Tim 6:6] Certainly, from the sacred scriptures. From them, true piety arises if they are read, heard, and planted within the soul with genuine faith. The Apostle indeed joined godliness [εὐσεβειαν] with contentment [μέτ αὐταρκείας]. And the foundation of piety is faith. And faith, indeed, comes from hearing, and hearing through the word of God [Rom 10:17].
True riches, therefore, are compared to the sacred scriptures through hearing and reading. And one is truly rich, to whom there is an abundance of knowledge, understanding, and divine wisdom, by which the pious are always content with their lot. But to one who lacks as much as they possess, whose desires are insatiable and no amount is ever enough, who judges no gain to be shameful due to greed for money, who ceaselessly hungers for accumulating wealth, relentlessly grasping for it through what means or injustice he can, by defrauding, deceiving, lying, demanding, bargaining, taking, snatching, plundering, robbing—dare anyone call such a person truly wealthy when he is the most wretched and impoverished of all? True treasures come from the knowledge of God and Christ, and this knowledge is brought forth by the sacred scriptures [Eph 3:8].
Lastly, I will add this as well: the wise of this world have left a record about true freedom, which is deemed nothing happier. They wrote that this true freedom is attained when one lives as one wishes, and one wishes only what is judged right. Thus, the truly free person is the one who lives not under the command and domination of the impulses of the flesh but according to the right judgment of the mind and the free will, loving what is honorable and right, while keeping desires and evil inclinations under control. Indeed, these thoughts are beautiful and right as well.
For what is the liberty of those emperors, kings, and rulers, who, though they might hold power over all things in this world and dominate countless peoples, are still unable to command their own desires? Certainly, all wise individuals have denied that such a person is free; rather, they have pronounced them to be the most unjust slaves, to whom a housewife gives orders, lays down laws, prescribes, commands, and forbids as she pleases. Such a person can refuse nothing to the one who commands, must come if called, must go if dismissed, must give if demanded, and must fear if threatened. If this is true, then by what name shall we call those who are compelled to obey all the desires of the flesh?
For whom sin so dominates that they cannot help but obey its desires? And for whom is nothing free—neither thinking, nor wanting, nor doing—except what the flesh, a harsh, forceful, and imperious Mistress, demands, commands, and orders? Even the wise of this age have understood this about true freedom and true slavery. And undoubtedly, they are correct.
For they have written things in harmony with our sacred scriptures, in which Christ says that the one who commits sin is a slave of sin, and that one is truly free whom the Son of Man sets free, namely from the bondage of sin and Satan [John 8:34]. But who among all the wise of the world, devoid of the correct knowledge of God and the spirit of Christ, can truly be free, rather than a servant of sin and Satan?
The Apostle speaks of all the nations estranged from Christ when he says that the ruler of the power of the air, that is, the Devil, works in the disobedient sons. Among them and us (he says), we also once lived, following the desires of our flesh and doing what pleased our thoughts and bodies [Eph 2:8]. So then, where does true freedom come from? From Christ. In what way does He set us free? By our believing in the Gospel. In what manner does He set us free? By giving us His Spirit.
For where the Spirit of the Lord is, there is freedom [2 Cor 3:17]. And the Spirit is given through the hearing of faith, that is, through faith awakened in us by hearing the Gospel. Therefore, people also attain true freedom through the sacred scriptures, by means of our Lord Jesus Christ. When this is the case, anyone can see how much care, effort, and diligence must be devoted to the sacred scriptures, by which we can obtain such great treasures: true wisdom, true virtue, true justice, true fortitude, true freedom, true riches, and ultimately, true happiness.
Certainly, this is the will of God: whoever follows it is considered blessed, and whoever goes against it is cursed. [Gal 2] Therefore, dearest young ones, if you wish to seek counsel, you must pursue the studies of good literature, arts, and all disciplines in such a way that you always give priority to the reading and hearing of sacred scriptures. The more one advances in them, the more abundant treasures one accumulates for themselves, without any doubt.
For thus it must be held and established: our complete happiness consists in true union with Christ, and therefore with His flesh, blood, soul, and through this Mediator, with God. And this union is accomplished and confirmed through the Holy Spirit, by which He incorporates Himself into us and we into Him, and through faith, by which we embrace Him in our hearts and hold onto Him [John 17:3, 21; Rom 8:9-10; 1 John 4:13; Eph 3:17]. Indeed, the Holy Spirit and faith are both communicated to us through the hearing of the rightly understood Gospel [Rom 10:17; Gal 3:8]. Therefore, the truly blessed ones are not those who live in the highest pleasures and luxuries, not those who are wealthy and powerful, not those who rule far and wide over all things, not those who are worshipped by other mortals as gods, not even those who are adorned with much knowledge of human affairs and the highest wisdom of this world. Rather, the blessed are those who (as Christ declared) hear the word of God and keep it [Luke 11:28].
I HAVE SPOKEN.