but neither of them applied a preterist approach to Revelation. However, the exposition of Grotius convinced the Englishman Henry Hammond (1605-1660). Hammond sympathized with Grotius' desire for unity among Christians, and found his preterist exposition useful to this end. Hammond wrote his own preterist exposition in 1653, borrowing extensively from Grotius. In his introduction to Revelation he claimed that others had independently arrived at similar conclusions as himself, though giving pride of place to Grotius. Hammond was Grotius' only notable Protestant convert, and despite his reputation and influence, Protestants overwhelmingly rejected Grotius' interpretation of Revelation, which gained no ground for at least 100 years. By the end of the 18th century preterist exposition had gradually become more widespread. In 1730 the Protestant and Arian, Frenchman Firmin Abauzit wrote the first full preterist exposition, "Essai sur l'Apocalypse". Abauzit worked in the then independent Republic of Geneva as a librarian. This was part of a growing development of more systematic preterist expositions of Revelation. Later, though, it appears that Abauzit recanted this approach after a critical examination by his English translator, Leonard Twells. The earliest American full-preterist work, The Second Advent of the Lord Jesus Christ: A Past Event, was written in 1845 by Robert Townley. Townley later recanted this view. Preterists, full and partial, believe that preterism is becoming increasingly popular due to more recent translations of the Bible – with Young's Literal Translation (1862) being a key work. Schools of preterist thought The two principal schools of preterist thought are commonly called partial preterism and full preterism. Preterists disagree significantly about the exact meaning of the terms used to denote these divisions of preterist thought. Some partial preterists prefer to call their position orthodox preterism, thus contrasting their agreement with the creeds of the Ecumenical Councils with what they perceive to be the full preterists' rejection of the same. This, in effect, makes full preterism unorthodox in the eyes of partial preterists and gives rise to the claim by some that full preterism is heretical. Partial preterism is also sometimes called orthodox preterism, classical preterism or moderate preterism. On the other hand, some full preterists prefer to call their position "consistent preterism", reflecting their extension of preterism to all biblical prophecy and thus claiming an inconsistency in the partial preterist hermeneutic. Sub-variants of preterism include a form of partial preterism which places fulfillment of some eschatological passages in the first