Birth of a Reformation; Or, The Life and Labors of Daniel S. Warner

by A. L. Byers

It may be said, however, of the greater things that occur in the world, the trend of public thought, the drift of conditions, the great political upheavals, things which are rather beyond man's individual control, and which involve mankind as a body and their destiny as a race—these more particularly belong to God and are made the subject of prophetic forecast. God did not create the world and then abandon its processes. He created all things according to design, and we may be assured that he has design in the progress of things as well as in their first creation. Nor will the grand play of the world's events reach its conclusion without the decree of him whose prerogative it is to say, "It is enough; time shall no longer be."

Christ's coming into the world was freely prophesied hundreds of years in advance of that event. This is so plain that no student of the Bible, unless he means purposely to be infidelic, will dispute the fact. Likewise, the fulfilment of prophecies that went before concerning the Jews and their city Jerusalem is much in evidence.

The events of the world naturally group themselves into periods, or epochs. They are like panoramic scenes that unfold in the theater of the universe. Thus we have the two dispensations separated by the incarnation of Christ, the grandest event in all history. And thus we have, as divisions of the latter dispensation, the event of paganism giving place to the papacy and ushering in a dark day of apostasy, known in history as the Dark Ages; and the Renaissance and the Reformation of the sixteenth century, ushering in a period of Protestantism, which is also an age of letters and invention.

In the interests of his church and the progress of his truth God has shown in advance in prophetic vision the periods and epochal events covering not only the Christian dispensation, but also a considerable time previous to it. These are for the Bible-student, the minister of God, and for all Christians, to know and understand.

There is a prophecy in the 7th chapter of Daniel fore-shadowing the four successive world empires—the Babylonian, Medo Persian, Grecian, and Roman—and the papal power, that grew out of the Roman. The book of Revelation is but a series of panoramic displays of the events of the entire Christian dispensation and the end of the world.

And so we may expect that, inasmuch as the prophecies served primarily the interests of the church, or the New Testament kingdom, any marked advance for the church, such as the deliverance of the saints from spiritual Babylon, should have its foregleam in the utterance of the seer. In our preceding chapter, Brother Warner has already given quotations from the prophets relating to bringing out a pure church through the preaching of holiness. We wish to show by several other lines of prophecy that this state of the church, as being free from the bondage of human ecclesiasticism and enjoying her primitive glory, marks a distinct prophetic time or period in this evening of the dispensation.

Referring again to the 7th chapter of Daniel, where four successive world kingdoms are represented by the four beasts, we note that special attention is given to the description of the fourth beast, which is the Roman power in its pagan phase. It was a beast "dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things" (vs. 7, 8).

Daniel wished to know the truth respecting the little horn that had eyes like the eyes of a man, and a mouth speaking great things. He beheld that the "same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom" (vs. 21, 22). Now this horn that came up from among the other ten horns was nothing other than the elements of Roman Catholicism, developing into popery. It was the "man of sin," the product of the substitution of man rule for the Holy Spirit rule, the date for which change historians have fixed at about the year 270 A. D. This horn was to "speak great words against the Most High," and to "wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him" (vs. 25-27).

The "time and times and the dividing of time," marking the period during which the elements of the papacy should have full sway and should wear out the saints of the Most High, etc., are interpreted as three and one half years; a time in prophetic reckoning being one year, times two years, and the dividing of time one half year. Three and one half years would be forty-two months, or, if reduced to days according to the Jewish reckoning of thirty days to the month, twelve hundred and sixty days. Taking each day for a year, which is proper prophetic counting, we have twelve hundred and sixty years, and this added to the year 270 brings us to the year 1530, the date of the beginning of organized Protestantism, and the end of the universal sway of the papacy. Following this, "the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end" (v. 26). Since her universal spiritual supremacy ended, the judgment against Roman Catholicism has gradually proceeded and her political power has waned. "And the time came when the saints possessed the kingdom" (v. 22). The saints' possessing the kingdom is the culminating point in this line of prophecy, and means nothing other than the victory over human ecclesiasticism which the saints now possess.

In the 11th chapter of Revelation we have the wearing out of the saints expressed as treading under foot the holy city, and the time-period of "a time and times and the dividing of time" expressed as forty-two months (v. 2). In v. 3 the same time-period is expressed as twelve hundred and sixty days. During this time the two witnesses—the Word and the Spirit—prophesy in sackcloth, which represents the low estate to which they were relegated during the dark age of popery. It will be remembered that the twelve hundred and sixty days (years) end with the year 1530. Following this comes three days and a half (three centuries and a half) of Protestantism during which the two witnesses (Word and Spirit) are, in the governmental sense, operatively dead, the organized systems of man rule having usurped the place of divine government and authority which these witnesses originally held. At the end of the three days and a half, three hundred and fifty years (which, added to 1530, brings us to the year 1880) "the Spirit of life from God entered into them, and they stood upon their feet" (v. 11). They ascended to their place in the ecclesiastical heaven, to the true church, and were thus victorious. This brings us to the present reformation. This is soon followed by the sounding of the seventh angel, which represents the end of time when the 'kingdoms of this world shall become the kingdoms of our Lord and his Christ; and he shall reign forever and ever' (v. 15). The curtain drops.