it that
had come before me. For these reasons I published a revised
Translation, with Introduction and Notes (Deighton, Bell, & Co., 1871),
which may, perhaps, claim consideration, if on no other ground, because
it is the production of a mind not unacquainted with classical studies,
but trained especially by mathematics and the pursuit of physical
science for inquiring respecting the method and laws of divine
operation. I have stated in the preface to that work (p. x.) the
particular bearing which, as it seemed to me, such studies have on the
interpretation of St. Paul's Epistle. Under the influence of the same
mental training, I was induced long since to direct my attention
towards the interpretation of the Apocalypse, and I purpose {120}
shortly, if God be willing, to publish the fruits of my researches.
Any reader of this Essay will perceive that it contains much which
depends on views which I entertain respecting the general scheme and
the symbolism of the Apocalypse.

With respect to the interpretation of symbolical Scripture, I have not
abstained from having recourse to books which, although they are not
included in the Canon of Scripture, are specially adapted to reveal
principles on which the prophetical and symbolical parts of Canonical
Scripture may be interpreted. I refer to three books in particular,
the fourth Book of Esdras, the Epistle of Barnabas, and the Shepherd of
Hermas. There is historic evidence that these books were largely made
use of in the days of primitive Christianity. The first has obtained
an honourable place in the Articles of the Church of England, owing, no
doubt, to the traditional influence which the Church of Rome still had
at the time of the Reformation. In the midst of much error and
superstition pervading that Church, she faithfully performed the part
of keeper of the ancient sacred writings, and to her we are indebted
for the preservation for ecclesiastical use of that most instructive
book, although at the Council of Trent it was not admitted into the
Romish Canon. The other two books above mentioned were long regarded
by the Primitive Church as being useful for instruction in doctrine,
and of {121} authority little less than that of Scripture; in
attestation of which assertion it may be stated that the Codex
Sinaiticus contains the whole of the Epistle of Barnabas, and a portion
of the Shepherd of Hermas, although no other early Christian writings
are in the same manne