‘The task we have set ourselves here,’ says the Author in his Preface or Introduction, ‘is truly sublime; for it is no less than to make God known in his substantial manifestation by The Word and his divine communication by the Spirit, both comprised in Christ, through whom alone do we learn how the divineness of the Word and the Spirit may be apprehended in Man. Hidden from human sight in former times, God is now both manifested and communicated to the world, manifestation taking place by the Word, communication by the Spirit, to the end that we may see him face to face as it were in Creation, and feel him intuitively but lucidly declared in ourselves. It is high time that the door leading to knowledge of this kind were opened; for otherwise no one can either know God truly, read the Scriptures aright, or be a Christian.’ How much the writer is in earnest is farther proclaimed by the Invocation to Christ and the Address to the Reader with which he concludes his Introduction: ‘O Christ Jesus, Son of God, Thou Who wast given to us from heaven, Thou Who in Thyself makest Deity visibly manifest, I, Thy servant, now proclaim Thee, that so great a manifestation may be made known to all. Grant then to Thy petitioner Thy good Spirit and Thy effectual Speech; guide Thou his mind and his pen that he may worthily declare the glory of Thy Divinity, and give pious utterance to the true faith concerning Thee. The cause indeed is Thine, for by a certain Divine impulse it is that I am led to speak of Thy Glory from the Father. In former days did I begin to treat of this, and again do I enter upon it; for now am I to be made known to all the pious; now truly are the days complete, as appears from the certainty of the thing itself and the visible signs of the times. The Light Thou hast said is not to be hidden; so woe to me do I not evangelise! ‘It rests with thee, then, O Reader, that thou show thyself well disposed towards Christ, even to the End, and that thou hear our subject discussed at length in words of truth without disguise.’ After a somewhat careful perusal of the ‘Christianismi Restitutio,’ we know not how it could be better or more briefly characterised, in its theoretical portion at least, than as a paraphrase and new interpretation of the Gospel according to John, in which the Neo-platonic doctrine of the Logos is particularly discussed, and copiously interfused with pantheistic ideas, whilst the dogmatic teaching of the Church of Rome and its practical application is repudiated _in toto_, and the chief doctrines of Lutheran and Calvinistic Christianity are controverted.