Before this could be altered, the spell which dogma had laid upon exegesis needed to be broken. A very promising beginning in this direction was made by Hugo Grotius, who in his _Annotationes in Novum Testamentum__(_2_)_ rises superior to the limitations of ecclesiastical dogma. This work appeared in 1641-1646. The Pauline Epistles are treated with especial gusto. The great Netherlander makes it his business to bring out by patient study the simple literal meaning, and besides referring to patristic exegesis, cites parallels from Greek and Roman literature. He does not, however, show any special insight into the peculiar character of the Pauline world of thought. [pg 003] In the ensuing period the principle gradually became established that exegesis ought to be independent of dogma. Pietism and Rationalism had an equal interest in promoting this result. The accepted formula was that Scripture must be interpreted by Scripture. This thought is common ground to the two famous works on exegesis which belong to the first half of the eighteenth century, the _Institutiones hermeneuticae sacrae__(_3_)_ of Johann Jakob Rambach, which is written from the stand-point of a moderate pietism, and Siegmund Jakob Baumgarten’s rationalistically inclined “Instruction in the art of expounding Holy Scripture.”_(_4_)_ On the soil thus prepared by pietism and rationalism it was possible for a philologically sound exegesis to thrive. One of the most important attempts in this direction is Johann Christoph Wolf’s _Curae philologicae et criticae.__(_5_)_ This was regarded as authoritative for several decades, and even later is frequently drawn on by exegetes, either with or without acknowledgment. The merit of having gained the widest recognition for the principles of philological exegesis belongs to Johann August Ernesti, the reformer of the St. Thomas’s School at Leipzig and the determined opponent of its famous “Preceptor,” Johann Sebastian Bach. His _Institutio interpretis Novi Testamenti_ appeared in 1762._(_6_)_ It is on the plan of the “Hermeneutics” of Rambach and Baumgarten, and deals with grammar, manuscripts, editions, translations, patristic exegesis, history and geography as sciences ancillary to exegesis.