p. 136 | Signs of the Times, Vol. 15, No. 9. (3/4/1889)

Earlier text: SOME "I WILLS" OF JESUS CHRIST

THE LITTLE HORN OF DANIEL 8.

By C. P. B.

Another point of interest which we will notice in this prophecy is the change of Rome from a Pagan to a Papal power. This power "waxed exceeding great, toward the south [Egypt], and toward the east [Syria], and toward the pleasant land [Palestine]. And it waxed great, even to the host of heaven; and it cast down some of the host to the ground, and stamped upon them. Yea, he magnified himself even to the Prince of the host, and by him the daily was taken away, and the place of his sanctuary was cast down. And a host was given him against the daily by reason of transgression, and it cast down the truth to the ground; and it practiced and prospered." Verses 9-12.

Rome conquered Egypt in B. C. 30; Syria B. C. 65, and Judea two years later. It oppressed God's chosen people, degraded their rulers and priests, and finally exalted itself against the Prince of the host by putting Christ to death. That the expression "Prince of the host," in verse 11, means Christ, is evident from the words recorded in verse 25, where in giving Daniel an explanation of the symbols, the angel said of the little horn: "He shall also stand up against the Prince of princes, but he shall be broken without hand." The Prince of princes can be none other than the Lord Jesus Christ.

This little horn power was also to take away, or abolish,

paganism, and establish the papacy. We have, in quoting the verses given above, purposely omitted the word "sacrifice," not only because it is not in the original, but also because there is absolutely no reason why it should be supplied. We learn from verse 13 what should be understood after "daily": "How long shall be the vision concerning the daily and the transgression of desolation?" The daily what? Manifestly the daily desolation. Thus we have brought to view a mighty desolating power under two phases, namely, the daily, or continual desolation, and the transgression of desolation. These expressions can refer to nothing else than the two great phases of Rome—paganism and papacy.

The change from paganism to papacy was effected by Rome itself. Constantine, himself a pagan, and a high priest of pagan rites, made Christianity the religion of the empire, and the result was the establishment of the papacy; ancient paganism was taken away and the papal abomination took its place. But while this change was begun and carried forward by Rome itself, help was not wanting. Barbarian hordes from the north overran the empire, became the converts to its new paganism, and by force of arms helped to firmly establish the papacy throughout Europe. The following from D'Aubigne's "History of the Reformation," Book I, Chap. 1, Paragraph 31, is to the point:—

"But already the forests of the North had poured forth the most effectual promoters of papal power. The barbarians who had invaded the West and settled themselves therein,—but recently converted to Christianity,—ignorant of the spiritual character of the church, and feeling the want of an external pomp of religion, prostrated themselves in a half savage and half heathen state of mind at the feet of the chief priest of Rome. At the same time the people of the West also submitted to him. First the Vandals, then the Ostrogoths, a short time after the Burgundians and the Alans, then the Visigoths, and at last the Lombards and the Anglo-Saxons came bowing the knee to the Roman Pontiff. It was the sturdy shoulders of the idolatrous children of the North which elevated to the supreme throne of Christendom a pastor of the banks of the Tiber."

In his second letter to the Thessalonians, the apostle Paul in writing of the papacy said: "For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." The word let formerly had the sense of hinder, and verse 7 will be better understood to read it, "Only he who now hindereth will hinder, until he be taken out of the way." The meaning of the text is simply this: Even in the apostle's day, influences were at work in the church which did eventually result in the establishment of the papacy, but as that system is a union of nominal Christianity and State, it could not be established as long as paganism was the State religion; paganism, the daily desolation, hindered the setting up of the papacy, the transgression of desolation, and the daily had to be taken away before the transgression of desolation could take its place. With this explanation, brief though it is, all will see at once that Dan. 8: 11, 12, and 2 Thess. 2: 7, 8, refer to one and the same thing, namely, to the change of Rome from pagan to papal.

The length of time that this cruel persecuting power was to hold sway over the people of God, we learn from verses 13, 14; the prophet said: "Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed."

But the prophet did not understand the vision, for we are told in verse 15 that he sought for the meaning. Then follows an explanation that the ram symbolized Medo-Persia, the goat Grecia, and the little horn a persecuting power that should destroy the mighty and holy people and put to death the Prince of princes. But Daniel could endure no more. We read: "And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it."

By the words, "none understood it," we are not to understand that Daniel did not understand the prophecy as far as it had been explained to him, for he certainly did understand enough to overwhelm him with astonishment and cause him to faint, but he did not understand the time; for while he may have understood the 2300 days to stand for as many years, he had as yet no means of knowing when they began, and consequently could not know when the time would end. This is however made plain in the ninth chapter, as we shall show in our next. C. P. B.

Catholic Schools for Southern Children

The Catholic World makes the statement that more than a million colored children in the Southern States never enter a school-room, for the simple reason that there are no schools within their reach. To partly supply this lack of educational facilities the Southern Bishops of the Catholic Church propose to establish twenty-five new schools this year.

THEOLOGICAL LEGERDEMAIN.

By M. C. W.

THE following precious bit of theology illustrates the ridiculous logic to which men are driven to defend error. Men's most powerful weapons become straw, when used against the truth. It is from an editorial entitled, "The crucifixion of Christ," which appeared in the Independent, not long since:—

"After the three hours of darkness, came the three days of silence, sanctified by the hiding of the Lord's body in the heart of the earth. The one whole day in which he lay in the tomb (the Jewish Sabbath), seems to have dropped out of the calendar of time, and not to have been counted a day, for from the time of the resurrection the Jewish Sabbath disappears from the Christian's week, and the Lord's day (the day of resurrection) takes its place, the first day coming in to supply the gap in the week made by the blotting out of that seventh day."

Here are three days sanctified; but, behold! when we come to look for the most important of the three, it is not there; it "seems to have dropped out of the calendar of time, and not to have been counted a day"! We wonder if the first, or the second, might not have fallen out too. The sacred record expressly mentions the Sabbath at that time, and thereafter repeatedly (Luke 23:56; Acts 13:16; 17:3; 18:1-11), but somehow it seems to have disappeared!

Then, again, instead of a week of seven days, which is recognized by all nations and peoples, we only have a week of six days after all! For the "Jewish" Sabbath has "dropped out," "disappeared," "the first day coming in to supply the gap in the week made by the blotting out of that seventh day." Well-a-day! we did not know it before. That William Tell and the Shakespeare authorship were myths, did not trouble us much, but this seems to almost unsettle us. We have heard grave divines talk of "the eighth day of the week;" but now even the seventh is gone, has been gone for 1,800 years, and the Independent has made this wonderful archæological discovery! Perhaps that was its mission to the lands of buried treasures of knowledge and ancient lore.

And now our week only numbers six days; it must be so; for the Independent says that one day—and it expressly says, "the seventh day"—has "dropped out," and "the first day" (for that is what the Independent says) comes in "to supply the gap"! That is, it was put back a notch, or was it put forward six? Or, is all this some noted act of prestidigitation, learned from some noted juggler in the East—simply an illusion? It is an illusion; but it is the editor of the Independent who is illuded. But he did the best that he could. He who holds to the Bible needs no such sophistry. M. C. W.

SIGNIFICANT FIGURES.

By C. P. B.

A recent number of the New York Independent publishes in its financial column some facts and figures which are of the utmost significance, especially in view of the progress which this country is making toward adopting a national religion. Many people suppose that it is scarcely possible that in the United States the Government should contribute to the support of any denomination. We may, however, reasonably regard it as anything but impossible when we consider the fact that in the city of New York sectarian institutions received more than six-elevenths of all the appropriations to benevolent societies.

We have not room for all the figures, but a few will serve to show how Roman Catholicism is supported in New York by city taxation. For the year 1889, the taxes in New York City will amount to the enormous sum of $33,800,000. Of this sum, $13,000,000 will go for State purposes, and the remainder, $20,800,000, will be devoted to defraying municipal expenses, including interest on the enormous city debt. Out of this $20,800,000, $1,142,232 is apportioned to the various benevolent institutions of the city, which are classified as public, private, Protestant, Roman Catholic, and Jewish.

Of these institutions, seven are public and non-sectarian, and will this year receive from the city $155,124.88; ten are non-sectarian private institutions, and they will receive $31,814.63; one is Jewish and receives $60,000, and five are Roman Catholic and will receive a total of $540,325.60, or nearly one-half the entire sum devoted to the twenty-six institutions.

Of course it is asserted that these funds are apportioned impartially according to the number of persons cared for at each institution, and that the Romanists receive the lion's share because their charities are the most extensive. But this is most emphatically denied by reliable men who have taken the trouble to investigate the matter.

Commenting upon these facts, a Chicago secular paper says:—

"As to what bearing these figures may have upon the ceaseless effort of the Roman Catholic Church to secure a division of school funds, America leaves to the consideration of its readers, merely remarking that wherever it has secured its aim in that direction it has always managed to obtain at least $3.00 to $1.00 appropriated for Protestant schools, and it has never rendered an equivalent in the education or morality of its pupils. What it has accomplished in New York, it is maneuvering for in Chicago and every other populous center of the Union."

C. P. B.

MODE OF BAPTISM.

By M. C. W.

IN the St. Louis Christian Advocate, of February 6, is an article entitled, "Letters to the Young—Mode of Baptism," by one "Rev. J. S. Smith." "The priest's lips should teach knowledge," but we are sorry to say that they do not in this case. Mr. S. says:—

"The scriptural mode of baptism is by pouring or sprinkling. I call it pouring for convenience. Immersionists contend that immersion alone is baptism. So far from this being true, they cannot even prove by the Bible that immersion is baptism at all. They cannot show a single case of baptism by immersion. I am satisfied that no one in Christ's day ever saw immersion performed. In the Bible, wherever the mode is given, it is always by pouring and never by immersion."

To an intelligent Bible reader, the above needs no confutation. The Bible does teach that immersion is baptism. We briefly present the following threefold proof that such is the case:—

1. The object of baptism. Baptism is designed to show the individual's faith in the death, burial, and resurrection of our Lord Jesus Christ; and therefore faith in the redemption which he will bring at the last day, when he comes to raise the sleeping saints. It also is an outward symbol of our union with Christ. The old man of sin, with whom we walked, is dead and buried, and we rise to walk in newness of life with the new man, our Lord Jesus Christ. Rom. 6: 1-6; Col. 2: 12; 3: 1. Buried with Christ, planted in the likeness of his death, risen with him, can only refer to such a mode of baptism. We are not buried by sprinkling, neither do we rise with Christ in anything else, but baptism.

2. The meaning of the word baptize. It comes from the Greek baptizo, which means, according to Liddell and Scott's standard lexicon, "to dip in or under water." Bagster defines, "to dip, immerse. Greenfield gives, "to immerse, immerge, submerge, sink." Baptize therefore means immerse; baptism means immersion. See testimony of Dr. Schaff in SIGNS of last week. Many other authorities might be given.

3. The instances in Scripture all indicate immersion. Those who were baptized of John were baptized "in Jordan," not by it. They were literally baptized in water, not with. Matt. 3: 6, 11; Luke 3: 16; John 1: 26, 33. See margin of Revised Version. John baptized in Enon, near to Salim, because there was much water there (John 3: 23), words which could mean nothing if John sprinkled or poured. Jesus went down into the water; for he came "straightway out of the water." Matt. 3: 16. Both Philip and the eunuch went down "into the water," and came "up out of the water,"—operations

wholly unnecessary if sprinkling or pouring was the true method.

The only example cited by Mr. Smith is clearly against him. That instance is 1 Cor. 10: 1, 2. "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea."

The apostle represents this passage of the sea, by which the children of Israel were taken from Egypt to liberty, by baptism. Not that they were immersed in water, for the record does not so say; but they were under the cloud, and were immersed in the cloud and in the sea. Both cloud and sea were necessary, and both together completely buried them.

Immersion is the only true method, and the object of the ordinance, the meaning of the term, and the examples given in the word of God, all prove it. To such teachers as Mr. Smith, we commend Heb. 5: 12. To old and young, we commend the words of the wise man (Prov. 19: 27), "Cease, my son, to hear the instruction that causeth to err from the words of knowledge." M. C. W.

WORKS THE FRUIT OF FAITH.

By Dudley Marvin Canright

SAID Mr. Moody, in Oakland, a few evenings since: "No man can be saved by the works of the law. When men get rid of that idea, there is hope of their accepting Christ." We agree with him, and no religious journal in our land has taught this more thoroughly and faithfully than the SIGNS OF THE TIMES. Yet we are accused of legalism, because, forsooth! we teach the obligation of the fourth commandment. But obedience to the fourth commandment will save no one, neither will obedience to the first or sixth. "By the deeds of the law there shall no flesh be justified in His sight; for by the law is the knowledge of sin." Rom. 3:20. Law cannot make just that which it condemns as unjust. Man cannot earn or buy his salvation by good works. If this were so, he would have whereof to boast; but boasting is excluded by the law of faith. Rom. 3:27. "By grace are ye saved through faith; and that not of yourselves; it is the gift of God." Eph. 2:8.

But if there be genuine faith, good works will necessarily follow. The whole life with its deeds will be the work of faith. In other words, the works will be the manifestations or fruits of faith. The Christian works, not in order that he may have faith, but because he has faith already. James 2:14-26. He is not faithful in order that he may receive sonship, but because he is a son. Gal. 4:4-7. By the adoption, we obtain the Spirit; through the power of the Spirit, we overcome. Rom. 8:13-16. And this is the faith which makes a man a new creature in Christ Jesus (2 Cor. 5:17); it is the faith which enables us to overcome (1 John 5:4); it is the faith which works by love (Gal. 5:6); and it is a love which obeys all of God's commandments, the fourth among the rest, and counts them not grievous. Let no one presume to think, therefore, that he can buy his salvation by works or be justified thereby; and let him know also that the test of genuine faith is submission to God's will and explicit obedience to all of his precepts, as well as implicit trust in all his promises. M. C. W.

"TO THE POOR THE GOSPEL IS PREACHED."

By M. C. W.

So said Jesus to the disciples of John, when they came to inquire if he were the Coming One. For proof, our Saviour refers them to some of the results of his ministry as foretold by the prophets, among which was the preaching of the gospel to the poor. "God is no respecter of persons," is stated again and again in the sacred word. "The rich and poor meet together; the Lord is the Maker of them all." Prov. 22:2. God will maintain their right (Ps. 140:12); and he takes knowledge of those who oppress them. Isa. 3:14, 15; Jas. 2:2-6. In our Saviour's day, poverty had become a social crime among the Pharisees; and because Jesus mingled with the poor and other neglected classes, he was called "a friend of publicans and sinners;" and truly he was, even the Friend.

Prophecy indicates that the poor will be despised in the last days. James 5:1-7, and other passages. And it seems as if the reality would surpass all prediction. A few years ago, Mrs. Edwards wrote of the church,—

"She had cushioned pews for the rich and great To sit in their pomp and pride; While the poor folks, clad in their shabby suits, Sat meekly down outside."

Not long since, an Examiner reporter found on actual trial, that a poor man was anything but welcome in most of the fashionable and popular churches of San Francisco. But the latest and worst of all is the church of St. Thomas (Protestant Episcopal), New York, as reported in the Daily Examiner of February 15, taken from the New York Sun. Said Benjamin Williams, chief lay manager of the affairs of St. Thomas:—

"We haven't any room in our church for people who haven't paid for their seats. Our trouble is not to find places for a stranger, but to keep them out. We don't ask them to come, and we don't want them. If they come they are in the way, and we have hard work to get them out of the way; but manage to do it, nevertheless. We have to watch them, but sometimes they elude us and contrive to find seats somewhere. Then we have to tell them very plainly to get up and go out—and we make them do it."

When asked upon what theory the managers acted, Williams replied:—

"It isn't any theory, it's plain business. Do you suppose you could go into a theater and take any seat you pleased? No, of course not; and the same rule is followed at St. Thomas' Church. You can go to the Casino and pay fifty cents for an admission fee and stand up in the lobby, but you can't have a seat; well, we don't charge any admission fee, and after you are in we treat you the same as if you were at the theater. If you have a seat coupon at the Casino, you get a seat. If you have a right to a seat at St. Thomas' Church you can get your seat, if you haven't why then you don't."

"I don't consider the question of Christianity. It's none of my business whether the people that have seats are Christians or pagans. As for the theology of the question, I don't have time to think of that. The minister is hired to look after such matters."

And much more was said after the same sort.

"There isn't any of that sentiment here" that the rich and poor may worship together, said Mr. Williams.

And is this Christianity? God pity those who can think so. God pity the ministers who solace such into the belief that it is Christianity. It is Mammon worship.

M. C. W.

The Sabbath-School.

Old Testament History.

THE GIVING OF THE LAW.

(Lesson 11, March 16, 1889.) 1. How long was it after the children of Israel left Egypt until they came to Sinai? "In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the Wilderness of Sinai. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount." Ex. 19:1, 2.

2. What did the Lord say he would do the third day afterward? "And the Lord said unto Moses, Go unto the people, and sanctify them to-day and to-morrow, and let them wash their clothes, and be ready against the third day; for the third day the Lord will come down in the sight of all the people upon Mount Sinai." Verses 10, 11.

3. What precaution was taken to keep the people from touching the mount? "And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death." Verse 12.

4. What severe penalty was to follow any violation of this order? "There shall not a hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount." "And the Lord said unto Moses, Go down, charge the people, lest they break through unto the Lord to gaze, and many of them perish." Verses 13, 21. See verse 12.

5. With what words did Moses describe this setting off of the mount? "And Moses said unto the Lord, The people cannot come up to Mount Sinai; for thou chargedst us, saying, Set bounds about the mount, and sanctify it." Verse 23.

6. What other order indicated the solemnity of what was about to be done? "And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes." "And let the priests also, which came near to the Lord, sanctify themselves, lest the Lord break forth upon them." Verses 14, 22. See verse 10.

7. What terrible things did the people hear on the third day? "And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled." Verse 16.

8. What caused this? "And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." "And the Lord came down upon Mount Sinai, on the top of the mount; and the Lord called Moses up to the top of the mount; and Moses went up." Verses 18, 20.

9. For what purpose did the Lord come down upon Sinai in his terrible glory? "Thou camest down also upon Mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments; and madest known unto them thy holy Sabbath, and commandedst them precepts, statues, and laws, by the hand of Moses thy servant." Neh. 9:13, 14.

10. Who accompanied him? "And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints; from his right hand went a fiery law for them." Deut. 33:2. "The chariots of God are twenty thousand, even thousands of angels; the Lord is among them, as in Sinai, in the holy place." Ps. 68:17.

11. Of what was this giving of the law a manifestation? "Yea, he loved the people; all his saints are in thy hand; and they sat down at thy feet; every one shall receive of thy words." Deut. 33:3. See verse 2.

12. Where do we find the law of which the Lord spoke from Sinai? Ex. 20:3-17.

13. What is the law called, which the Lord spoke? "And the Lord spake unto you out of the midst of the fire; ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone." Deut. 4:12, 13.

14. Did he speak anything beside the ten commandments? "These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more. And he wrote them in two tables of stone, and delivered them unto me." Deut. 5:22.

15. As soon as he had spoken them, what did the people say? "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking; and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die." Ex. 20:18, 19. "And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more." Heb. 12:19.

16. What does Paul say of the awfulness of that occasion? "For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart; and so terrible was the sight, that Moses said, I exceedingly fear and quake." Verses 20, 21.

17. Upon what did God write the ten commandments? Deut. 4:13; 5:22.

18. When will the trump of God be heard again? "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first." 1 Thess. 4:16. "Behold, I shew you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." 1 Cor. 15:51, 52.

19. When the voice of the Lord was heard at Sinai, what took place? "And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice." Ex. 19:18, 19. "The earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel." Ps. 68:8.

20. What will take place when it is heard at the last day? "Whose voice then shook the earth; but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven." Heb. 12:26. "The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel." Joel 3:16. ## NOTES. According to some of the best critics, "the same day," literally, "that day," was the first day of the

third month, or the month Sivan, corresponding to the latter part of our May and the first of June. This was forty-five days after leaving Egypt, when the Passover was celebrated. The second day of the third month was passed by Moses in the mount, three days more were spent by the people in the work of purification, and the next day, the sixth day of the third month, the fiftieth day after the Passover, the glory of the Lord appeared upon the mount. This was the basis of the feast of Pentecost. At this time also, was the harvest of wheat and barley, from the first-fruits of which Israel offered to God thank offerings for the giving of the law and the abundant harvests. These offerings of first-fruits typified the first-fruits of the gospel after the resurrection. Acts 2.

EXODUS 19:5-8 contains the terms of what is called the "old covenant," or the covenant made with the fathers. Jer. 31:32; Heb. 8:9. The conditions were that Israel should obey God's voice, and keep his covenant. If they would do this, the Lord promised them precious blessings. To these conditions they agreed. Verse 8. The sealing of this covenant is recorded in Ex. 24:3-8.

"My covenant," (Ex. 19:5) is God's covenant commanded, or the decalogue. It is the same as "My voice," the voice of God which spoke the ten commandments from Heaven. "And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone." Deut. 4:13. In a strictly literal sense, the ten commandments are not a covenant; for a covenant is a mutual agreement between two parties. The ten commandments are God's law to man; it is man's duty absolutely enjoined by the great Jehovah; and man is under obligation to obey it whether he agrees to or not. But as the law of God is the basis of all covenants, it is therefore called the covenant. Man may fail to keep the covenant which he has made concerning the law, but the law remains just the same as though the covenant which man agreed to had been kept. So the psalmist says of the Lord, "He hath remembered his covenant forever [perpetually], the word which he commanded to a thousand generations." Ps. 105:8.

VERSE 13.—"There shall not a hand touch it," some translate "him." That is, if a soul should so presumptuously sin against God as to touch the mount, none should lay hands on him either to help him to escape or to arrest him; for they would thereby become partakers in his sin, or would be defiled in laying hands on such a sinner. His punishment was that he should be stoned or thrust through with a dart. Heb. 12:20.

THE one who spoke the law, who called Moses into the mount and talked with him, was our Lord Jesus Christ. This is evident from the following considerations. Christ is the one through whom God has at all times revealed himself to man. "But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." 1 Cor. 8:6. Again Stephen testifies in Acts 7:38: "This is he [Moses], that was in the church in the wilderness with the Angel which spake to him in the Mount Sinai, and with our fathers, who received the lively oracles to give unto us." This Angel was the Angel of God's presence (Isa. 63:9), the Angel in whom was the name of the great Jehovah (Ex. 23:20-23). These expressions can refer to no other than the Son of God.

AGAIN: Christ is called the Word of God. "In the beginning was the Word, and the Word was with God, and the Word was God." John 1:1-3. He is called the Word of God, because God gave his revelation to man in all ages through Christ. His spirit inspired the prophets. 1 Peter 1:10, 11. He was revealed to them as the Angel of Jehovah, the Captain of the Lord's hosts, Michael the Archangel.

The following from Bruce's travels will illustrate this:— "In Abyssinia, there is an officer named Kal Hatze, the word or voice of the king, who stands always upon the steps of the throne, at the side of a lattice window, where there is a hole, covered in the inside with a curtain of green taffeta. Behind this curtain the king sits, and speaks through the aperture to the Kal Hatze, who communicates his commands to the officers, judges, and attendants." So Christ is the Voice of God and Word of God. M. C. W.

Notes on the International Lesson.

By Ellen G. White

THE CHILD-LIKE SPIRIT.

(March 10.—Mark 9:33-42.)

On the occasion referred to in these verses Jesus was journeying with his disciples through Galilee and the twelve disputed among themselves as to which of their number should be greatest. They thought that Jesus, as the promised Messiah, would set up an earthly kingdom, and reign in Jerusalem on the throne of his father David; and each of the disciples was anxious to secure the highest place in that kingdom. The disciples did not intend their words to reach the ears of their Master; but he knew their hearts, and embraced this opportunity to give them a lesson in humility.

WHEN they were come into the house, Jesus asked, "What was it that ye disputed among yourselves by the way?" The presence of Jesus, and his question, put the matter in an entirely different light from that in which it had appeared to them while they were contending by the way, and they held their peace. They could now see that selfishness and pride of heart were at the foundation of their desire for the pre-eminence. It is no wonder that shame and self-condemnation kept them silent. But a little while before, Jesus had told them that he was to die for their sakes, and their selfish ambition was in painful contrast to his unselfish love.

WHEN Jesus told them that he was to be put to death, and rise again the third day, he designed to awaken their interest, and draw them out to converse with him on this subject; but, wholly engrossed in their own selfish and ambitious hopes and plans, they failed to comprehend him, and they let this golden opportunity to obtain definite knowledge concerning the great test of faith which awaited them, pass unimproved. Had this important truth deeply impressed their minds, they would have been saved much anguish and despair. Jesus would have spoken to them words that would have afforded consolation and hope in their hour of bereavement and keen disappointment.

THERE was a radical defect in the characters of the chosen twelve, which must be pointed out and remedied. And Jesus "sat down, and called the twelve, and said unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them; and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me; and whosoever shall receive me, receiveth not me, but him that sent me." Those who possess the Spirit of Christ will have no desire to occupy a position above their brethren; and those who are small in their own eyes are the ones who will be accounted great in the sight of God.

THIS lesson was not lost upon John. He saw his character in a new light. An act was brought to his mind which he had supposed was right, but which he now began to question. "Master," said he, "we saw one casting out devils in thy name, and he followed not us; and we forbade him." James and John had thought that in forbidding this man to work miracles in the name of Christ, they had had their Lord's honor in view; but they began to see that they had been influenced by wrong apprehensions and a jealous desire for self-preferment. They acknowledged their mistake, and meekly accepted the mild reproof of Jesus: "Forbid him not; for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part."

THE great lesson which Jesus taught on these occasions is thus expressed by the apostle Paul: "Be kindly affectioned one to another with brotherly love, in honor preferring one another." "Even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." He, their Master, had set them an example of unselfish care for others. He was Lord of Heaven, and angels obeyed his word; yet he condescended to take upon himself the weakness and infirmities of human nature, to live man's example and to die his sacrifice. He did not, while upon earth, choose for himself wealth and honor and pleasant associations; but his life was spent among humble peasants in ministering to the wants of the needy and the afflicted. He did not shrink from contact with the most degraded and sinful; he preached the good news of pardon and peace to all who would accept it on Heaven's gracious and liberal terms. And in their ministry the disciples were to follow his example.

THE disciples were in a school in which Christ was teacher; and those who were willing to see their own defects, and were anxious to improve in character, had ample opportunity. They were constantly receiving line upon line, precept upon precept, showing them that meekness, humility, and love were essential to growth in grace, and to a fitness for the work upon which they were soon to enter.

THE instruction that Christ gave was not designed merely for the little group that listened to his words, but was recorded for the benefit of all his followers to the close of time. The truths he unfolded are of universal application, and should deeply impress our hearts; for they were never more needed than at the present time. The desire for place and power was never stronger; and there are many who think of others only to plan to advantage themselves at their neighbor's expense.

THE people of God should be firmly united in love, strengthening one another against temptations and trials; but how often Satan diverts the mind to selfish objects. He knows our wrong traits of character, and he takes advantage of every opportunity to arouse them to activity. He excites contention, and leads professed Christians to seek for the supremacy, while through pride and self-esteem he blinds their eyes to their own defects of character. While the disciples were contending among themselves as to which of them should be greatest, they little thought that Jesus heard them; but he read their hearts, and understood their ambitious desires. Just so it is at the present time. Jesus is weighing the character of every individual. If our motives are not pure, if our desire to please self is stronger than our desire for righteousness or to glorify God, we may rest assured that nothing is hidden from his eye, and that the desires of our hearts, as well as the acts of our lives, will be considered in the Judgment. E. G. WHITE.

Habits of Thought

HABITS of thought are rated as of great moment in establishing intellectual soundness. As truly are they influential in determining the state of the heart. "Have every day lower thoughts of yourselves," wrote one who made heart culture a life-work, "higher thoughts of your Christ, kinder thoughts of your brethren, and more hopeful thoughts of all around you." The person who cultivates such habits of thought as are here enjoined will have a heart so free from guile and so full of joy that he will seem to himself to dwell in the very border-land of Heaven.—The Interior.

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