orm of an ivy leaf
(the badge of his god, Bacchus) impressed upon them with a hot iron,
under pain of death. (Connection B.C. 216.)

The word used for mark in this prophecy is [Greek: charagma]
(_charagma_), and is defined to mean, "a graving, sculpture, a mark cut
in or stamped." It occurs nine times in the New Testament, and with the
single exception of Acts 17:29, refers every time to the mark of the
beast. We are not, of course, to understand in this symbolic prophecy,
that a literal mark is intended; but the giving of the literal mark, as
practiced in ancient times, is used as a figure to illustrate certain
acts that will be performed in the fulfillment of this prophecy. And
from the literal mark as formerly employed, we learn something of its
meaning as used in the prophecy; for between the symbol and the thing
symbolized there must be some resemblance. The mark, as literally used,
signified that the person receiving it was the servant of, acknowledged
the authority of, or professed allegiance to, the person whose mark he
bore. So the mark of the beast, or the papacy, must be some act or
profession by which the authority of that power is acknowledged. What
is it?

It would be naturally looked for in some of the special characteristics
of the papal power. Daniel, describing that power under the symbol of a
little horn, speaks of it as waging a special warfare against God,
wearing out the saints of the Most High, and thinking to change times
and laws. The prophet expressly specifies on this point: "He shall
_think_ to change times and laws." These laws must certainly be the laws
of the Most High. To apply it to human laws, and make the prophecy read,
"And he shall speak great words against the Most High, and shall wear
out the saints of the Most High, and think to change human laws," would
be doing evident violence to the language of the prophet. But to apply
it to the laws of God, and let it read, "And he shall speak great words
against the Most High, and shall wear out the saints of the Most High,
and shall think to change the times and laws of the Most High"--then all
is consistent and forcible. The Septuagint reads, [Greek: nomos]
(_nomos_), in the singular, "the law," which more directly suggests the
law of God. So far as human laws are concerned, the papacy has been able
to do more than merely "think" to change them. It has been able to
change them at pleasure. It has annulled the decrees of kings and
empero