alike to _the chief of the false Christs_, prophesied of by Christ as to come in his name; to the _man of sin_, prophesied of by St. Paul; and to both the _first beast_ and _beast with the two lamb-like horns_, in the Apocalypse; _the city of Papal Rome_, also answering similarly to the Apocalyptic _Babylon_.[12] Indeed, we may learn much as to how far the Apocalypse had, even in these times, come to be used against the Church of Rome, from the fears of the Papists themselves, which prompted the fifth council of Lateran authoritatively to prohibit all writing or preaching on the subject of Antichrist, and all speculation regarding the time of the expected evils――“_Tempus quoque prefixum futurorum malorum vel Antichristi adventum, aut certum diem judicii predicare vel asserere nequaquan presumant._”[13] As to the reformers, properly so called, they appear in the field next, using the same weapons with increasing skill and energy, as the two great prophecies whence they were drawn came to be better understood. The pages of Milner, D’Aubigné, or other historians of the period, abound with evidence; and Mr. Barnes has collected part of it under chap. x. 6, to which the reader is referred. Luther and his German associates seem to have drawn more upon Daniel, while in Switzerland and England the Apocalypse, for the most part, was appealed to. We might multiply proofs, were it necessary, from the writings of _Leo Juda_, {xvi} _Bullinger_, _Latimer_, _Bale_, _Foxe_, &c. It is enough to refer to the very copious extracts given in the last volume of the _Horæ Apocalypticæ_.[14] As to the other question, namely, whether the Year-day principle can be regarded as a “Protestant” notion, opportunity will be found for the consideration of it when we come to consider the objection against that principle, drawn from its alleged novelty. Meantime we shall only remark, that while Luther certainly had arrived at no definite conclusions regarding the Apocalyptic designations of time, his mind nevertheless was in search of some principle by which he should be enabled to extend the times beyond the literal sense. Nor need it in any way surprise us, that definite ideas on this subject should only have been obtained when the notion became settled and prevalent that the Popedom was the Apocalyptic Antichrist, and the interpretation of the times on a scale suited to the duration of that system became, in consequence, imperative.