He lived at Vienne twelve years, concealing his real name Servetus, and adopting that of Villanueva, his native city. He was in high repute as a physician, and conformed outwardly to the Roman Catholic religion; but he was more than ever absorbed in his projected religious reformation, and the great part that he was to play in it. He published numerous works; among others he brought out a translation of the Bible by a learned monk named Xantès Pagninus, then dead. But the Book of Revelations was the special subject of his study. In it he saw the signs of the times, and the approaching fall of Antichrist. 'The Dragon which tries to devour the woman and her child is the Pope; the woman is the Church; her child whom God takes away and saves is the Christian faith. [Footnote 107] [Footnote 107: Revelation, chap. xii.] For 1560 days, that is years, the Church has been under the yoke of Antichrist, but now the struggle with the Dragon is about to commence. Michael and his angels will triumph; we shall discover the divine Revelation from the very earliest ages--the great mystery of faith which is beyond all dispute; we shall see the face of God which has never yet been seen. We shall see the glory of his image in ourselves.' [Footnote 108] [Footnote 108: Henry, iii. 125-128.] Servetus did not assert that he himself was the archangel Michael, but he believed himself to be his ally, and one of our Lord's new apostles. In order to make known all these seething fancies, he prepared a new work entitled _Restoration of Christianity_. {299} The latest of Calvin's biographers, Stähelin, gives the following account of the doctrines contained in the work of Servetus, 'or rather of so much of them,' he says, 'as it is possible to make out from his involved and mystical language, and the attempted sublimity of his style. The fundamental principle of the whole book is the assertion of the one absolute and indivisible God. It would be impossible to imagine any direct action of God upon the world; he is separated from it by an immeasurable abyss. The instruments which he uses, the links which unite the finite and the infinite, are found in the world of thought. Every thought or idea must be contemplated as a personal reality, having its origin in the being of God, and itself an image of his eternal essence. Perfectly distinct, and yet not separate from God, these ideas animate matter, and thus unite it to God. There are therefore three worlds, each of which has its own separate existence, although they are all closely united one to the other,--God, ideas, and things or beings. All beings are contained in ideas, all ideas in God; God is all things, and all things are God.' [Footnote 109] [Footnote 109: Stähelin, i. 432.]