whelmed, and degraded to mere natural religion, or revert to mystical theology, than which nothing was ever more injurious to the interests of Christian doctrine, and be converted into an empty mythology, or poetic fiction. Towards this very extreme, a number of our Theologians and public speakers appear at this very time to be verging, delighting in the shadows of tropes and figures, and the images of sensible objects, and fictions of the imagination, in a manner not unlike that of the ancient Mystics and Fanatics, so well known in this nation, by which means, while they endeavour to render the principles of the faith more acceptable to human reason, deceive themselves as well as others. Then, too, we may expect to behold the Christian church desolated by the irruption of a crude ignorance of Divine things, a dreadful barbarity, and their never failing attendants, foul superstition and visionary doctrines of every kind and degree. Evangelium amittemus, was frequently said by those men who so greatly conduced to its restoration, Evangelium amittemus, si literas amiserimus, and such, we may add, must be the result, if we lose that mode of interpretation which is dependent on the aid of sound learning. It is certainly worthy of remark, and has even been conceded by a defender of Rationalism (horribile vocabulum horribilior res!) that the advocates of the historical mode of interpretation, are also the most earnest asserters of the system Rationalism.

The most learned men of every period have supposed that the mode of interpretation which is founded upon a just and accurate knowledge of Hebrew, Greek, and Latin literature, upon the principles of grammar, and other aids of this kind, is the only true and certain mode, and the only one adapted to the acquisition and defence of the truth; and this mode, they have supposed, could in no way be so easily learnt as from those who have been engaged in the criticism of the Greek and Latin classics; these,

they say, are to be consulted in the first instance, by all who address themselves to the interpretation of the scriptures, and that strict mode is to be held up as a model which has been adopted by those, who in the explication of human compositions, have acted with reverence, diligence, and modesty, and who have carefully brought all things to the test of grammatical principles and correct observation, and have rejected every interpretation which was inconsistent with the usage of language, and have been more ready to confess their ignorance of the subjects or expressions, than to indulge in the vituperation of the author, or to violate the genius of the language, and who have made it their earnest endeavour to reconcile with truth and the received forms of speech such things as have appeared inconsistent with truth, or the common peculiarities of style and language. For whatever respect we pay to the writings of men, is certainly due in a much higher degree to the Sacred Writings, to which have been attributed Divine authority, for so many ages. These men likewise earnestly dissuaded from the licentiousness, levity, and temerity of those who are ever ready to correct, to curtail, to reject, and to impugn in a most irreverent manner, the Holy Scriptures, and who in dealing with them have used an audacity and arrogance, which is unknown in the interpretation of the most inconsiderable volume; so that whenever any thing has occurred which they were unable to understand, and which has seemed discordant with the doctrines of some recent system of philosophy, they have not been content with rejecting this by itself, but have made it an occasion for holding up to contempt the whole Sacred Volume; which is to mock and betray, rather than to defend the truth.

The most learned and the wisest scholars have ever thought, that the wisdom of this present state is imperfect whilst we know in part; and have been correct in inculcating by example as well as precept the duty incumbent,

upon every christian, and especially upon every Theologian and Biblical Critic, to investigate the secret things of Divine wisdom with a devout spirit, and whenever any thing is declared in explicit terms, to receive it with confidence, and to use our exertions that others may accommodate their faith and practice to its demands; and by no means to examine into its particular causes, and, when these are beyond our reach, to pass a hasty judgment, and impiously reject the truth; nor by showing contempt for the commandments of God, to grow proud in our own wisdom, and by our wisdom to perish, which is the Morbus Sapientiæ of Pliny, by which not a few are destroyed, φάσκοντες εἶναι σοφοι ἐμωράνθησαν.

It is not for us to arrogate to ourselves knowledge which does not fall to the lot of children and learners, and which requires a maturity of age and experience which we need not expect to attain in this life; but rather to follow the directions of the Apostle, who teaches, that if it is right to yield our faith and obedience to those whose reasons we are unable to understand, because their love and prudence have ever been exercised in our favour, much more is it proper to "be in subjection unto the Father of Spirits, and live." Heb. xii, 9.

And this diligence, care, modesty, forbearance, and devotion we have always approved, during a series of years spent in the interpretation of the Scriptures; and although many other excellencies may be wanting, yet this we flatter ourselves may be attributed to our present Commentary.

The method which we have pursued has been this; we have written the whole work in an unbroken series, so that in every instance we might be enabled to point out the connexion of the discourse, explain difficult and ambiguous passages, illustrate things and the notions of things by definitions or synonymes, interpreting the more difficult words by others more intelligible, the rare by those

which are more obvious, the figurative by literal expressions, and always in correct language.

The book under consideration was written by John, for the purpose of illustrating the glory of the Lord Jesus. With the same design we have undertaken this Commentary, encouraged by this hope, that, if possible, we might contribute something towards the understanding and more accurate explication of this book, and also to the more satisfactory knowledge of Christ's excellencies and benefits in their extent and grandeur, to the devout admiration of his attributes, and the confirmation of the reader's faith, which hope, may the God and Father of our Lord Jesus Christ, who is over all, blessed forever, graciously cause to be realized. This is our true and ardent prayer.

Dresden, April, 1816.