INTRODUCTION - PROPHECY 3 ...............................
 THE GREAT IMAGE OF DANIEL II 6 ..........................
 THE FOUR BEASTS OF DANIEL VII 12 ........................
 THE RAM, GOAT, AND LITTLE HORN OF DAN.VIII 19 ...........
 THE THREE ANGELS OF REVELATION XIV 34 ...................
 THE DRAGON AND BEASTS OF REV. XII & XIII 38 .............
 THE THREE WOE TRUMPETS 42 ...............................
INTRODUCTION - PROPHECY
WHAT can be more natural than for man, as he looks forth upon a world
where evil is everywhere present, and the marks of disorder and decay
everywhere visible, to inquire whether or not this state of things shall always
continue? and id not, when it shall end, and what shall be the tokens of the
auspicious day? What inquiry, then, can be of more interest and importance to
the race than that which has respect to the age of the world in which we live? It
would therefore be unreasonable to suppose that God would give a revelation to
man, and yet leave him uninformed in respect to subjects of such absorbing
interest.
The declaration of the scripture is therefore in strict accordance with an
enlightened reason, when it says, "Surely the Lord God will do nothing, but he
revealeth his secret unto his servants the prophets." Amos iii, 7. The object of
prophecy is to forewarn the world of things to come in time for the requisite
preparation, and to inspire the people of God with fresh courage as they see the
time for the full fruition of their hope drawing nigh. No judgment has ever come 
upon the world unheralded; and none have ever fallen therein unwarned. And if
from the uniform dealings of an unchangeable God with our world in the past, we
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may judge of the future, then may we confidently conclude that of the events yet
to transpire, and above all the great event in which earth's drama shall close - the
ushering in of the great day of the Lord, and the coming of the Son of man,
something will be known, and the world be faithfully warned thereof, ere they
shall take place.
In calling attention to these things we are sometimes accused of prying into
the secrets of the Almighty. From this charge we want no better vindication than
the language of Moses in Deut. xxix, 29: "The secret things belong unto the Lord
our God, but those things which are revealed, belong unto us and to our children
forever." Prophecy belongs to that portion of the Bible which may properly be
denominated a revelation. It is designed to reveal to us things of which we could
not in any other way gain information.
Again, we are met with the plea that the prophecies cannot be understood.
But says the Saviour, referring directly to the prophecy of Daniel, "Whoso readeth
let him understand." Matt.xxiv, 15. With this endorsement by our Saviour of our
efforts to understand, with the declaration that the wise shall understand, Dan.
xii, 10, and with the promise that if any man lack wisdom God will give liberally
and upbraid not, if he will only ask of him, we are certain that the way is open for
an understanding of these things before all those who are humble and teachable
enough to ask and receive instruction of him through the medium of his word,
and the agency of his Holy Spirit. To deny that the prophecies can be
understood, is to deny that a part of God's word is a revelation, which, so for,
infidelity.
That the Bible reveals the day or hour of Christ's
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coming we do not pretend. But there are certain prophecies given, and signs
foretold, which are to show us when the great day is at hand; and we are
commanded, when we see these things come to pass, to know that it [margin,
he, Christ] is near, even at the doors. Matt. xxiv, 33. And Paul gives assurance
that Christians will possess a knowledge of these things when he says, "But ye,
brethren, are not in darkness that that day should overtake you as a thief." 1
Thess. v, 4. With these remarks we call the attention of the reader to the events
and prediction recorded in Dan. ii, vii, viii, and ix, illustrated upon the Chart.
Efforts are occasionally made to throw ridicule upon these illustrations of the
symbols of Daniel and John's visions. We are described as going about the
country with our "pictures," lecturing upon "heads and horns;" and some in their
disgusting efforts to be witty on the subject, will even go so far as to apply to
these symbols the names of the lowest and most offensive animals. Such simpleminded
individuals ought to know that they are thus in reality casting contumely
and reproach upon the word of God; for all these things are plainly described.
The illustrations upon the Chart are but the words of the prophet in another form.
The figures are described on the sacred page as accurately and minutely as
language can do it; on the Chart they are simply presented in their symbolic form, 
the inspired description being followed as closely as delineation of the pen can
be illustrated with the pencil. Hence those who endeavor to throw ridicule upon
these things, we care not if they are arrayed in priestly robes, and have names
cumbered with pompous titles, betray both ignorance and depravity, and the God
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who inspired his prophets to write out these descriptions, will hold all who thus
treat them to a strict account for their doings.
The reader will understand at once that it is not the province of this work to
give a dull exposition of all that is illustrated upon the Chart. What is here
presented is designed to be but little more than a brief synopsis of the great
historical facts shadowed forth by these symbols, reference being had for a full
exposition to the works upon the Four Kingdoms of Daniel;s Prophecies, The
Three Angels of Rev. xiv, The Sanctuary, and The Seven Trumpets. Now let the
student place the Chart before him, just as he would his atlas in learning a lesson
in geography, and, opening his Bible to a description of these symbols, proceed
to consider the wonderful nature of some of the revelation of God to man.
THE GREAT IMAGE OF DANIEL II
In the upper left-hand corner of the Chart stands a great image. Concerning
this symbol, the time when, and the person by whom, it was seen, and the
lessons of wisdom couched in its massive and majestic form, we read in full in
Daniel, chapter ii. It was seen in a dream by Nebuchadnezzar, king of Babylon,
B.C. 603. But though the dream was given to a heathen king, the interpretation
could come only through a servant of God; hence Daniel was called in to
interpret the matter, the principal design of which is declared to be, to make
known "what shall be in the latter days." Verse 28.
THE HEAD OF GOLD
This image symbolizes four universal kingdoms which should bear rule over
the earth, commencing with the then reigning kingdom of Babylon, and
extending, in common phraseology, to the end of time. These kingdom's are
denoted by the different metals of which the image was composed, namely, gold,
silver, brass, and iron. In his interpretation, the prophet addressing the king of
Babylon, as a representative of his kingdom, said, "Thou art this head of gold."
Verse 38. The head of gold, then, represents the kingdom of Babylon. Babylon
was but a continuation of the old Assyrian empire which had governed Asia for
more than thirteen hundred years, having been founded by Nimrod, the mighty
hunter, and a great grandson of Noah. Gen. x, 10. The Kingdom of Babylon,
proper, or as we read of it in scripture, dates from B.C. 747; but yet it dates in
prophecy from B.C. 677. The reason of this is, because kingdoms are not
recognized in the prophetic record, as existing, until they become connected with
the people of God. Hence in prophecy, kingdoms must date from that point of
time at which they began to act a part in the prophetic drama. Babylon first
became connected with the people of God by taking Manasseh, king of Judah, 
captive, B.C. 677. 2 Chron. xxxii. The date of Babylon, therefore, as represented
by the head of gold, is B.C. 677.
THE BREAST AND ARMS OF SILVER
"And after thee," continued the prophet, "shall arise another kingdom inferior
to thee." This kingdom must be symbolized by the breast and
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arms of the image, which were of silver; for that kingdom represented by the gold
must cease where the gold of the image ceases; and the division of brass which
follows the silver, is expressly declared to be a third kingdom. It is the same
therefore, as if it had said, After thee shall arise another kingdom which is
symbolized by the breast and arms of this great image. What kingdom was this?
That which next succeeded Babylon, which was Medo-Persia. Cyrus, king of the
Persians, took Babylon, slew Belshazzar the Babylonian king, ended the
Babylonian, and commenced the universal Persian, empire, B.C. 538. The
scenes of the eventful night in which this transpired are graphically described in
Dan. v.
THE BELLY AND SIDES OF BRASS
"Another third kingdom of brass," says Daniel. As the brazen portion of the
image is plainly called a kingdom, we look for its development in the kingdom
that succeeded Persia, which, as the least acquaintance with history will show,
was the kingdom of Grecia. Alexander, the first king of Grecia, conquered Darius,
overthrew the Persian kingdom, and assumed the reins of universal dominion, at
the battle of Arbela, B.C. 331. But the brass was succeeded by another portion of
the image, which brings us to
THE LEGS OF IRON
In interpreting this portion of the image, the prophet said, "And the fourth
kingdom shall be strong as iron." This leaves no room for mistake. We look for a
kingdom to succeed Grecia, and behold Rome coming forth grasping a wider
extent
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of territory than any of its predecessors, leaving no kingdom unsubdued, and
ruling with an iron hand over all the then known world. Rome then is without
controversy the kingdom symbolized by the legs of iron. Rome virtually
succeeded Grecia, on its conquest of Macedonia, B.C. 168. It was not, however,
till seven years thereafter, that is, in B.C. 161, that it entered into the famous
league with the Jews, and thus became connected with the people of God.
Hence the Roman kingdom, the iron of the image, dates from B.C. 161. Passing
down to the feet and toes, we find them part of iron and part of clay, The
signification of this was that the kingdom in that stage of its existence should be
partly strong and partly broken, and finally be divided. Rome first grew strong 
then rich, then luxurious, then weak. It thus made itself a prey to the hardy
barbarians of the north of Europe, who, inspired by the prospect of easy
conquest and untold booty, overran the empire, and broke it up into ten
kingdoms, corresponding to the ten toes of the image. These divisions were
accomplished between the years A.D. 356 and 483, and they have continued to
the present day. Though there may for short periods have been sometimes more
and sometimes fewer divisions, still they have generally been known, and are still
known, as "the ten kingdoms of western Europe." No efforts to make a
permanent union among them have proved successful. Warriors have arisen and
tried it by force of arms, statesmen have tried it by diplomacy, alliances, and
intermarriages; but all have failed; for the prophecy had said that they should not
cleave one to another; and thus they will remain in their divided state till the
consummation.
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In the great image, then, of Dan. ii, we have an epitome of the world's history
from the days of Babylon down to the end. And we would ask the lover of history
how the course of time, the rise and fall of four successive universal empires,
and the leading features and characteristics of each, could be presented at one
view, in a more expressive and condensed form? But this is not merely the object
of the prophecy, to give an outline of the world's history; all this is but preparatory
to the last great fact, namely, that in the days of these kings the God of Heaven is
to set up a kingdom, which shall never be destroyed. A fifth universal kingdom,
the kingdom of God, where righteousness shall reign, is to succeed all earthly
misrule, and stand forever. It is to impart a knowledge of this great truth to the
human race, and impress upon them the importance of preparing for that reign of
righteousness, that the prophecy is given.
The earthly governments symbolized in this vision are all in the past. Their
rise and fall may be easily traced by every lover of history. On these we shall not
therefore dwell, but only inquire concerning that portion of the prophecy which yet
alone remains to be fulfilled, namely, the setting up of the everlasting kingdom of
God. Far too many, we are aware, will be ready to meet us here with the view
that this kingdom of God is a spiritual kingdom, and was set up in the days of
Christ and the apostles. Let us ask such, Must not the fifth universal kingdom be
literally like the four which precede it? Is it at all admissible to suppose that the
scene would suddenly shift, without the least intimation, from literal kingdom on
this literal earth, to a spiritual kingdom in the
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hearts of men? Such kingdom as this, if the term is allowable, might exist without
interfering with earthly governments; but the kingdom of God in Dan. ii, dashes in
pieces all earthly governments ere it succeeds to their rule and absorbs their
territory.
Another consideration more fatal still to this unscriptural, though popular, view
of the kingdom, is found in the following: It was not till "the days of these kings"
that the God of Heaven was to set up his kingdom. Dan. ii, 44. "These kings" can
be no other than the ten which arose out of the Roman empire. Not till after this
division of the empire, therefore, could the kingdom of God contemplated in this 
prophecy, be set up; and it is a fact that this division was not accompl