THE title at the head of the Chart for which these pages are designed as a Key or Companion, is, we trust, sufficiently plain to give some idea of the object proposed; namely, to present an outline or picture of the history of the world as given in Scripture.
The Chart itself, it will be seen, consists of a DIAGRAM representing the GREAT STREAM OF TIME FROM BEGINNING TO END, here and there illustrated by various devices, and explained by notes on both sides of the stream. As to the notes, they are of a twofold character.-1st. Those which we shall designate the historical notes; their chief object being to trace the world's history throughout. 2ndly. Those which are intended to develop God's principles in connection with man, as revealed in His word. The former are placed close to the diagram; the latter, many of them at a further distance from thence, are distinguished by numbers and headings. Then with regard to the plan of this Key or Companion, it is as follows:-The diagram at the beginning is a facsimile of the Stream of Time in the Chart, without either the numbered notes or devices, with the exception of three or four of the latter, very slightly expressed, such as the figure of the earth, the elect church, and so on. The position however of the notes is marked by means of the number and heading of each; while that of the devices is shown by circles dispersed through the diagram, numbered according to their order in the foregoing list.
Then as to the last mentioned notes, these will be found collected together at the close. Thus the Companion divides itself into THREE PARTS; namely, 1st, The Diagram: 2ndly, The present description: 3rdly, The numbered notes at the end: so that the whole Chart being condensed in the above form, it is hoped that with its assistance, together with that of this present explanation, the work may be easily studied.
And now let us turn to the CHART, taking a general and cursory view of the whole, looking' alone at the DIAGRAM, the devices, and now and then at the historical notes; leaving the numbered notes (which are here referred to throughout by means of the number of each) for a future occasion. After having done this, these last, it is hoped, will help to a more clear and full understanding of the mind of God as developed in Scripture.
At the top then we read the Hebrew word אלהים Elohim (1) surrounded by a circle of glory. This is designed to lead the mind back unto the infinite depths of eternity; to show God the Creator in His own rest before the worlds were made, there taking counsel to redeem and to bless His elect. (See notes 1 and 2.) Next we see a Starlike Device (2), land underneath it a, figure of the Earth "(3), accompanied by the sun, the moon, and the other heavenly bodies. The former of these shows the CHURCH or GOD chosen in Christ before the foundation of the world-the MYSTERY hidden from ages and generations previous to the rejection of Christ by the Jews (see notes 3, 4,; the latter expresses THE CREATION of that very world whose moral history is depicted throughout the rest of the Chart.
(See note 6.)
Now then, beginning the course of man's history, the first object with which we are struck is the Garden of Eden (S), where our first parents are seen enjoying the favor of God before they had transgressed and were banished from thence. And from them we trace their descendants; those to the right of the stream being the children of SETH down to Jacob, the father of God's elect people, the Jews; those to the left, the seed of CAIN the apostate, the destroyer of Abel, down to Lamech.
(See notes 7, 9.) Among the children of Seth, Enoch and Noah are here especially noticed; the former being a type of the Church, the latter of Israel. (See note 10.)
And now we COMO to a BREAK IN THE LINE which tells a sorrowful tale: it marks a great change in the condition of man: it shows he is fallen, and is henceforth the victim and slave of him to whom the woman had listened, and at whose suggestion she had eaten the Forbidden Fruit (5), and given it moreover to Adam. The Serpent (6), after this break, shows that God has been cast off, and that man is now, through the rest of his course, looking at his history as a whole, under the dominion of Satan. (See note 8.) And now, following the course of the stream, we come to another device expressing the Flood (7). Here the waters are shown overspreading the, earth, with the ark ire the distance: here we see judgment and mercy united, and acting together; the one in destroying the wicked, the other in delivering the elect, namely, Noah and his sons, in the ark. (See note 11.) After this we come to another BREAK IN THE LINE, in connection with which we see Noah offering his Burnt Offerings (8) on the altar after the flood. And now, man being placed in a new condition, namely, under the restraints of GOVERNMENT, to repress his evil and violence, the Sword of Justice (9) is here shown, as the suitable emblem of this. (See note 12.) And now, in the next place, man is again seen lifting himself against God: the device here, namely, the City and Tower of Babel (10), shows the children of men uniting in an evil confederacy to exalt themselves in the earth, to become independent of God. (See note 13.) Put this is defeated; and the following break shows the confusion of tongues, and the world divided in consequence into different, nations. (See note 14.) After this we see an Idolater offering Sacrifice (11) to his god at an altar, showing the especial and universal sin of the world at this time, even the worship of devils. (See note. 16.) All which exhibits human nature progressing in evil, descending lower and lower into the dark depths of iniquity; showing what the end of his history will of necessity be, namely, total apostasy, and utter rejection by God.
Thus far we have advanced; and we come now to a new feature entirely in the history of man, namely, the calling out of an elect people. The world having been defiled, 1st, by man's sin in the garden of Eden; 2ndly, by the corruption and violence which brought the flood on the earth; 3rdly, by the building of Babel; and 4thly, by the worship of idols; God now calls out a people in the person of ABRAHAM, to be a witness' for Himself in this corrupted, divided, idolatrous earth. (Josh. 24:22And Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods. (Joshua 24:2).) (See note 15.) Here then we trace the distinction between Abraham's seed and the Gentiles. From this point the stream of man's history breaks into two distinct parts, each running parallel one to the other down to the end; the JEWISH LINE being that to the right, while the GREAT GENTILE LINE pursues its course RS before. And now, at this point, the eye catches a view of Two Swords (12), and, in connection with them, a Cup and a Crown (13), pointing to Melchizedek king of Salem and priest of the Most High God, coming forth to bless Abraham after his victory over the kings, and his rescue of Lot; a beautiful type of the communion and joy of the kingdom after Christ and His armies have conquered, and the elect are delivered. (See note 17.)
And now, as we look down the two lines, we see VARIOUS LINKS OF CONNECTION between them. The first and second of these express the seed of Ishmael and Esau, the sons of Abraham and Isaac, merging, and finally lost in the wide stream of the Gentiles; unlike the elect seed, who are kept apart, notwithstanding continual failure, down to the close. Next we see, expressed by a THIRD LINK, Joseph taken captive into Egypt, and there, in the day of their trouble, becoming the stay and deliverer of his brethren, who had sold him to strangers; a beautiful type of Christ, the true Redeemer of the whole house of Israel hereafter. (See note 18.) After this, marked by the Two FOLLOWING LINKS, we see the children of Israel going down into Egypt, there for a season abiding; after which,, led by the visible presence or glory of God (expressed by the RED LINE), under the guidance of Moses; their appointed deliverer (see note 18 again), we see the Twelve Tribes leaving Egypt (14), the land of bondage, traveling forty years through the wilderness, and then under Joshua taking possession of the inheritance promised of old to Abraham their father. Thus, at the time of the exodus, commences the history of the Jews in a political sense. Previous to this they had maintained merely a family character"; but now we are to view them as God's elect nation. The law then is given, and at the same time the worship of the sanctuary is appointed: the former expressed by a view of Moses the Lawgiver (15) to the left; the latter by that of Aaron the Priest (16) to the right, offering sacrifice to the Lord at the altar. (See note 19.) And now, turning to the Gentile line the eye rests on a Star (17), which refers to the prophecy uttered by Balaam; when the Jews were about to enter their land, at the time when Balak king of Moab sought through enchantments to turn away the favor of God from His people. (See note 20.)
Now then Israel (just where the Jewish line is broken again), delivered from the machinations of Balak and Balaam, led on by the glory, still expressed by the red line, pass over the Jordan into their land. Observe how the glory continues with Judah, and then, at the time of the Babylonish captivity, quite disappears, because of the sin of the people, passing away from the earth, not to return to it again till the second coming of Christ. (See Ezek. 11:24; 43:1-524Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. (Ezekiel 11:24)
1Afterward he brought me to the gate, even the gate that looketh toward the east: 2And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. 3And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 4And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east. 5So the spirit took me up, and brought me into the inner court; and, behold, the glory of the Lord filled the house. (Ezekiel 43:1‑5); note 25.)
We now reach another LINK or CONNECTION—the typical history of Ruth (18) and Naomi showing forth in a figure the casting off and the redemption at last of the nation. (See note 21.) And, now, passing through the ministry of Samuel and the prophets, we come to a Crown (19), and underneath it a STRONG BLACK LINE, which last, it will be seen, forms a very prominent feature throughout the rest of the, Chart. This crown expresses the setting up of the kingdom in Israel; while the black line shows the power committed by the God of Israel to Saul in the first instance, and after him to King David and all his successors. This, we may observe, continues, like the glory above named, with Israel, till the time of the Babylonish captivity; and then, unlike the shechinah or glory, which then departed to heaven, it passes away at this point, and is transferred to the Gentiles, even to NEBUCHADNEZZAR, who now wears the Crown (23), which is placed on his head as it were by the Lord. (Dan. 2) Now then, turning back for a moment, we glance in succession at the kingdom, of Saul—of David; after which we see Solomon in his glory (20), the great type of Messiah in His kingdom hereafter. (See note 22.) And now, in the next place, we turn to the Gentiles, in order to mark a very important feature in the world's history, namely, "THE TIMES OF THE GENTILES," or the period of Babylonish, Medo Persian, Grecian, and Roman supremacy; the four Gentile empires, expressed by the Great Image of Daniel (25), composed of four metals—of gold, of silver, of brass, of iron, are here marked most distinctly throughout; and through each of these the BLACK LINE OF POWER above named is seen to pass in succession down to the end.. Thus we see the throne of David. cast down to the ground; earthly power, because of its abuse in their hands, taken away from his seed and given to the Gentiles, with whom it continues till the second coming of Christ., and then reverting at last to the true Son of David-to Christ, the only one of that house who can either hold or administer it to the glory of God and for blessing to man. (Psa. 89:19-2319Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. 20I have found David my servant; with my holy oil have I anointed him: 21With whom my hand shall be established: mine arm also shall strengthen him. 22The enemy shall not exact upon him; nor the son of wickedness afflict him. 23And I will beat down his foes before his face, and plague them that hate him. (Psalm 89:19‑23).) (See note 24.) And here, before leaving this part of the subject, the reader's attention is directed to the four beasts of Daniel: the Lion (27), the Bear (23), the Leopard (29), and the Fourth Beast with Ten Horns (30). (Dan. 7) All which express the four Gentile kingdoms above named; also to the Ram (32) and the Rough Goat (32), expressing the second and third of the above mentioned empires, namely, the Medo-Persian and Grecian. (Dan. 8)
And now, if we turn back on the line for a little, we mark the point where Judah and Israel were divided at Solomon's death, the Calf of Bethel (21) here marking Jeroboam's idolatrous kingdom: and from hence we see the two houses awhile running parallel one to the other—the power and also the glory continuing only with Judah, and never visiting Ephraim. Next we come to TWO LINKS OF CONNECTION between Israel and the Gentiles, together with the device of a Sword (22), expressing the two captivities of Ephraim or the ten tribes—the first under Tiglath-pileser, the second under Shalmaneser, kings of Assyria.
(See note 23.) Here then the Jewish line becomes narrowed, because henceforth we lose sight of Ephraim for a' while, and trace the history of Judah alone.
Now then we come, as before said, to the seventy years' captivity, marked by one of the LINKS OF CONNECTION above named, and expressed by a Group of Captives in Babylon (26). (See note 26.) Here the LINE BREAKS; and then at the end of seventy years, where the line BREAKS AGAIN, marked by another such LINK, we see the people returning from Babylon, bereft however both of the power and the glory which had marked them before as God's elect people. And now we reach another BREAK IN THE LINE, namely, the point When Nehemiah returned from Babylon, with a decree from king Artaxerxes to build the holy city Jerusalem. Here the SEVENTY WEEKS OF DANIEL began, a period of the deepest moment and interest to Israel, seeing that at the termination thereof their dispersion and sorrows will end, and the kingdom of Christ will be established. (Dan. 9) This period, as is here shown, is divided into three distinct portions—seven weeks, threescore and two, and one week; the second of which expired at the appearance of John the Baptist, the forerunner of Christ at His first coming whereas the latter is FUTURE as yet, and will precede His second appearance. This being the case, the whole period of time between the sixty-ninth week and the seventieth (which last, observe, stands quite detached from the others) is to be viewed as a complete blank, an interruption in the history of Israel, a period left wholly unnoticed by God in connection with them in this prophecy.
And now, after the sixty-nine weeks just referred to have closed, glancing on our way at the Star (33) which appeared at the birth of the Messiah (see note 20 again), we reach the three years and a half of John's mission to Israel; and next, the three years and a half of our Lord's; these two periods together completing SEVEN YEARS, or A WEEK, at the termination of which the Messiah was cut off-was slain for His people.
Here, then after the Crucifixion of Christ (341), the Jewish line BREAKS OFF for a season—here Israel's history ends for a while, unless indeed, before leaving the Jews, we notice the descent of the Holy Ghost on the Church of God in Jerusalem on THE DAY OF PENTECOST, this being the last witness to Israel ere they were wholly rejected (see note 27); and also the DESTRUCTION or THE CITY AND TEMPLE by the armies of Rome under Titus, forty years after the Jews had cut off their Messiah. (See note 29.) The device of the Torch and Sword (35) are here expressive of this.
Thus far, by means of this Chart we have traced the history of man from his fall to the rejection of Christ. Now then something new altogether appears. Previous to its having any actual existence, we have already seen the CHURCH as it existed before the world was created, in the everlasting thought or purpose of God. The starlike device at the top, as we have said, shows this wonderful mystery, namely, the Church chosen in Christ before the foundation of the world; and now this, for the first time, is here seen (still expressed by the Starlike Device) (41) upon earth. Now on the rejection of Israel, the Lord calls out a new witness for Himself from among the children of men; and this people, unknown and unthought of before, hold their course upon earth to the end of this wonderful history, and then pass away into heaven. (See note 28.) Here, in THE BREAK termed the PRESENT INTERVAL, marked by a broad shaded space in the Chart, the Church is depicted, marked by a Cross and an Eye, both of which we shall presently notice. And what, it may be asked, is the history of this people? None, as regards the course of this world. Christ, the living Head of the body, rejected by Israel, having ascended to the right hand of God, we, because of our union with Him, and being members of His mystical body, have ascended thither in spirit with Him; in other words, are raised up together, and seated with Him m heavenly places. Citizens therefore of heaven, we have properly no place, no hope on earth: what we wait for on earth is the Son from heaven; as well as for the day when, revealed with our Lord when He comes, we shall shine forth in His likeness, and sit down with Him on His throne in the heavens. This is the hope, the proper hope of the Church; and hence the EYE OF FAITH in the body is here shown looking away from the CROSS, and forward into the kingdom. The eye rests on the crown: the Bride, as it were, realizes herself co-heir of the glory of Christ this being the case, in the Chart, while the Church, supposed at this point to be still upon earth, is placed alongside the FOURTH AND LAST EMPIRE OF DANIEL, with whom the earthly power is lodged; she stands all the while wholly apart from the course of the world. Such is the Church of God in this interval: it is formed upon earth, it is true, both of Jews and Gentiles, of all indeed who believe in the name of Jesus; and when the whole body is complete, before the history of Israel is resumed, will pass away into heaven; will be caught up to the Lord.
And now let us view the Church at this point as no longer on earth, but thus taken to heaven, and pass on to the LAST WEEK OF DANIEL: that notable period above named, when the Jews, having returned in unbelief and independence of God to the land of their fathers (see note 30), will fill up the measure of their sin; when the same nation who put Jesus to death, the One who came in the name of the Father, will worship ANOTHER, who, corning to them in his own name, will meet the desires of the natural unregenerate heart. The weeks of Daniel, as we have before seen, began with Nehemiah's return; they continued to the end of the sixty-ninth at the preaching of John; there they broke off, seeing that Jewish time from thence was suspended. But now, the time of Israel's redemption at the end of this period being at hand, and Israel being dealt with again as a nation, the weeks are revived; and during the detached week above named, both Judah and Benjamin, the two tribes who slew their Messiah, will worship the antichrist, the beast, the deceiver and oppressor, as they to their sorrow and shame will discover him to be in the end (see note 31); and not Judah alone, but also the Gentiles, will how down to this mighty deceiver hence at the close of the last empire we here see expressed the Little Horn and also the Ten Horns of Daniel (37), expressing this last head of Gentile dominion, together with the ten kings of the earth whom the Lord will destroy, as we shall see, at His coming. (See notes 32, 33.)
To turn however to the Jewish people again: God's object on earth in that day, in the midst of the nation this come to the height of their evil, an elect remnant, hated by the nation at large, will be brought to look for the promised Messiah. And when the trial of these shall have reached their full Measure, the Lord will have mercy upon them. At the head of the armies in heaven, the great Deliverer will come to rescue His people. Then follows the closing conflict—the battle of Armageddon, expressed by the Two Swords (38) crossing each other, in which the apostates, namely, the beast, the kings of the earth, and their armies, will perish, whilst the Jewish remnant will be delivered, and finally brought into blessing.
Now then Satan, the great mover of all the evil from the beginning, being chained by the angel and cast into the bottomless pit for a thousand years, THE KINGDOM BEGINS. Now Christ takes to Himself His great power again He appears in His glory as the true Melchizedek, the king and the, priest, and likewise the prophet, these three offices being shown by the Cup, the Crown, and the rook (39): He is received by His people at last, as the hope, the consolation of Israel. Observe, the return of the ten tribes after Judah's return is here shown by one of the LINKS above named. Thus the JEWISH LINE, after the last week of Daniel, continues through the thousand years of the kingdom down to the close; and parallel with it the GENTILE LINE in like manner continues also to the end. (See notes 35, 36.) The Star (40) at this point (after the destruction of the Assyrian and Gog (see note 37), expressed by the LAST LINK OF CONNECTION) showing that the prophecy of Balaam is fulfilled; that Christ is revealed as a light to lighten the Gentiles; that the nations are walking in the light of the glory, coming up with their yearly offerings to worship the King in Jerusalem, now become the center of worship to the rest of the world. And now where is the Church of God at this time? To the right, still expressed by the Starlike Device (41), she appears, not bearing the Cross as before, but crowned with glory and honor; supposed to be not on earth like the Jews, but in heaven; altogether apart from the course of the world, she holds her place in the Chart; showing that now above in the house of the Father, she sits on the throne with her glorified Lord, and though not of the world, having blessed fellowship with the people of God upon earth. (See note 34.) Thus we have the threefold glory of Christ in the kingdom: 1st, we see the Church of God in the heavens; 2ndly, the Jews in their land; and 3rdly, the Gentiles outside partaking of the earthly blessings and worship of Israel. Then below this we see the same thing expressed in another way. A view of the Millennial Heavens and Earth (42) is presented; in the middle distance of which the hill of Zion is seen with the holy city the earthly Jerusalem, while in the foreground the kings of the earth are represented going up with their subjects to worship the Lord in His temple; and lastly, over the city, the Church of God, expressed by the starlike device as before, appears in mid air reigning with Christ over the world below.
Thus the six thousand years of man's sorrowful story ends with the triumph of grace over all his iniquity (see notes 38, 39); after which we have the events when the thousand years are expired; namely, the unbinding of Satan; the incursion of the nations under Gog and Magog against the camp of the saints and the beloved city; the destruction of the latter by fire from heaven; the casting of Satan into the lake of fire forever; the judgment of the GREAT WHITE THRONE, namely, of all who will have no part in the first resurrection. This closes the great drama of man's history, from Eden_ down to the complete destruction of Satan. "THEN COMETH THE END," as we read, When the Son will give up the kingdom to God, even the Father; when the NEW HEAVENS AND NEW EARTH, even the perfection of all things, will follow, and be established forever after Satan's destruction; when all the counsels of God will be brought forth and displayed for the wonder and worship of all the elect, both angels and men; when all trace of defilement and sorrow will have passed forever away as a talc that is told.
“I'm apt to think," writes Gambold the poet, speaking of the vast comprehensive view which John the beloved disciple enjoyed of the ways of the Lord,
“I’m apt to think, the man
That could surround the sum of things, and spy
The heart of God, and secrets of His empire,
Would speak but love: with him the bright result
Would change the hue of intermediate scenes,
And make one thing of all theology.
And John 'tis certain had an eagle's eye:
He saw whence all creation first began,
How now it lies, and where it ends at last.
He saw the mighty LOGOS moving through it,
(Guardian of beings first within Himself,)
Ardent to educe the powers and varied beauties
Of the deep Godhead, image of the Father.”
This truly is blessed. Christ, the mighty Logos (λογος, Greek), the Word who was in the beginning, He it is whom we trace through the Scriptures. We behold Him in figures and shadows, we read of Him in the prophets before He appeared upon earth. The stream of tire, as it rolled on from one age to another, reflected His image. The times and the seasons, the new moons and the feasts, the Sabbaths and jubilees, all told of Him. Everywhere in the Scriptures is Christ to be found, the wisdom of God and the power of God, the foundation of all His wonderful counsels. The whole of the word is alive as it were, is instinct with Him; and in the end, when all things will be gathered together in Him, every object both in the new heavens and new earth will tell of His grace, will bear some trace of His beauty. Such is Christ, the blessed Being with whom our souls have to do, the hope of our souls in the wilderness, our crown of rejoicing forever.
This Chart, it is hoped, may in some measure help to lead the Lord's people to see that through Scripture there is a marvelous oneness of purpose; that God's object from the beginning has been to convey blessing to us by educing good out of evil; that He has been fully prepared for failure in man, and that He has, in the riches of His grace, provided accordingly. The end here proposed will be happily answered if it helps them to take larger views of the word than they have been accustomed to do; to see that there is something therein more than mere individual salvation to comfort the souls of the saints; that the redemption and blessing of the people of God as a whole, and then in the end the bringing forth of the new heavens and new earth out of the ruins of the old, will be the blessed result of His wonderful, and often, to short sighted man, inexplicable ways. Such views of His word are those which give glory to Him, and make the heart happy.
The following recapitulation of the leading divisions of the Chart may be useful to the reader, in enabling him to take a review of the whole; though, in order fully to understand it, both the historical notes in the foregoing diagram, together with the numbered notes in the following pages, should be real and carefully compared with the Chart.