Earlier text: General ArticlesTHOUGHTS ON DANIEL.
By Uriah Smith
CHAPTER VII.—THE FOUR BEASTS.
VERSE 1. In the first year of Belshazzar king of Babylon, Daniel had a dream and visions of his head upon his bed; then he wrote the dream, and told the sum of the matters. This is the same Belshazzar mentioned in chapter 5. Chronologically, therefore, this chapter follows chapter 5. But chronological order has been disregarded, in order that the historical part of the book might stand by itself, and the prophetical part, on which we now enter, might not be interrupted by writings of that nature. VERSE 2. Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. 3. And four great beasts came up from the sea, diverse one from another. All scripture language is to be taken literally, unless there exists some good reason for supposing it to be figurative; and all that is figurative is to be interpreted by that which is literal. That the language here used is symbolic, is evident from verse 17, which reads, "These great beasts which are four, are four kings which shall arise out of the earth." And to show that these are not kings simply, but kingdoms, the angel continues, "But the saints of the Most High shall take the kingdom." And further, in the explanation in verse 23, the angel said, The fourth beast shall be the fourth kingdom upon the earth. These beasts are therefore symbols of four great kingdoms; and the circumstances under which they arise, and the means by which their elevation was accomplished, as represented in prophecy, are symbolic also. The symbols introduced are, the four winds, the sea, four great beasts, ten horns, and another horn which had eyes and a mouth and rose up in war against God and his people. We have now to inquire what they denote. Winds, in symbolic language, denotes strife, political commotion, and war. Jer. 25:31, 32, 33. "Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth." Here the prophet speaks of a controversy which the Lord is to have with all nations when the wicked shall be given to the sword, and the slain of the Lord shall be from one end of the earth to the other; and the strife and commotion which produces all this destruction is called a great whirlwind. That winds denote strife and war is further evident from a consideration of the vision itself; for as the result of the striving of the winds, kingdoms arise and fall; and these events are accomplished through political strife. The Bible definition of sea, or waters, when used as a symbol, is peoples, and nations, and tongues. In proof of this, we have only to read Rev. 17:15, where it is expressly so declared. The definition of the symbol of the four beasts is given to Daniel ere the close of the vision. Verse 17: "These great beasts which are four, are four kings which shall arise out of the earth." The field of the vision is thus definitely opened before us. VERSE 4. The first was like a lion, and had eagles' wings; I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man's heart was given to it. As these beasts denote four kings, or kingdoms, we inquire, What four? Where shall we commence to enumerate? These beasts do not rise all at once, but consecutively, as they are spoken of as first, second, etc.; and the last one is in existence when all earthly scenes are brought to an end by the final Judgment. Now, from the time of Daniel to the end of this world's history, we learn from Nebuchadnezzar's vision of the great image in chapter 2, Daniel was still living under the same kingdom which he had declared in his interpretation of the king's dream, about forty-eight years before, to be the head of gold. The first beast of this vision must, therefore, denote the same as the head of gold of the great image, namely, the kingdom of Babylon, and the other beasts the succeeding kingdoms as shown by that image. But if this vision covers essentially the same ground as the image of chapter 2, the query may arise why it is given; why was not the vision of chapter 2 sufficient? We answer, The ground is passed over again and again, that additional characteristics may be brought out, and additional facts and features may be presented. It is thus that we have line upon line. Here earthly governments are represented as viewed in the light of Heaven. Their true character is shown by the symbols of wild and ravenous beasts. At first the lion had eagles' wings, denoting the rapidity with which Babylon extended its conquest under Nebuchadnezzar. When this vision was given, a change had taken place. Its wings had been plucked. It no longer flew like an eagle upon its prey. The boldness and spirit of the lion were gone. A man's heart, weak, timorous, and faint, had taken its place. Such was emphatically the case in the person of the imbecile and pusillanimous Belshazzar, who in the weakness and fear shut himself up in the city of Babylon, and with whom the Babylonian kingdom came to an end, B. C. 538. VERSE 5. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it; and they said thus unto it, Arise, devour much flesh. As in the great image of chapter 2, so in this series of symbols, a marked deterioration will be noticed as we descend from one kingdom to another. The breast and arms of silver were inferior to the head of gold. The bear was inferior to the lion. Medo-Persia fell short of Babylon in wealth and magnificence, and the brilliancy of its career. And now we come to additional particulars respecting this power. The bear raised itself up on one side. This kingdom was composed of two nationalities, the Medes and Persians. The same fact is represented by the two horns of the ram of chapter 8, of which it is said, the higher came up last. This illustrates the same thing as the bear's rising up on one side, that is, the Persian element came up last, but attained the higher eminence, becoming the leading division of the kingdom. The three ribs perhaps signify the three provinces of Babylon, Lydia, and Egypt, which were especially ground down and oppressed by this power. Their saying unto it, "Arise and devour much flesh," is thought by some to refer to the stimulus given to the Medes and Persians, by the overthrow of these provinces, to plan and enter upon extensive conquests. The character of the power is well represented by a bear. The Medes and Persians were cruel and rapacious,—robbers and spoilers of the people. As already noticed in the exposition of chapter 2, it dated from the overthrow of Babylon by Cyrus, B. C. 538, and continued to the battle of Arbela, B. C. 331, a period of 207 years. VERSE 6. After this I beheld, and lo, another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. The third kingdom, Grecia, is represented by this symbol. If wings upon the lion signified rapidity of conquest, they would signify the same here. The leopard itself is a swift-footed beast, but this was not enough; it must have wings in addition. Two wings, the number the lion had, were not sufficient; it must have four. If we are correct in the application, this must denote unparalleled celerity of movement; and this we find to be historically true of the Grecian kingdom. The conquests of Grecia, especially under Alexander, for suddenness and rapidity have no parallel in historic annals. Rollin, Ancient Hist., B. 15, sec. 2, gives the following brief synopsis of Alexander's marches:— "From Macedonia to the Ganges, which river Alexander nearly approached, is computed at least eleven hundred leagues. Add to this the various turnings in Alexander's marches; first, from the extremity of Cilicia, where the battle of Issus was fought, to the temple of Jupiter Ammon in Libya; and his returning from thence to Tyre, a journey of three hundred leagues at least, and as much space at least for the windings of his route in different places; we shall find that Alexander, in less than eight years, marched his army upwards of seventeen hundred leagues [or more than fifty-one hundred miles], without including his return to Babylon." "The beast had also four heads." The Grecian empire maintained its unity only during the life of Alexander. When his brilliant career ended in a drunken debauch, the empire was shortly divided between his four leading generals. Cassander had Macedon and Greece in the west; Lysimachus had Thrace and the parts of Asia on the Hellespont and Bosphorus, in the north; Ptolemy received Egypt, Lydia, Arabia, Palestine, and Cœlo-Syria, in the south; and Seleucus had Syria and all the rest of Alexander's dominions in the east. Thus accurately were the words of the prophet fulfilled. As Alexander left no available successor, why did the huge empire break up into countless petty fragments? Why just four parts and no more? Because the prophecy had said that there should be four. The leopard was to have four heads, the rough goat four horns, the kingdom four divisions; and thus it was. See on chapter 8. VERSE 7. After this I saw in the night visions, and behold a fourth 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. Inspiration finds no beast in nature which it can make even the basis of a symbol to represent the power here illustrated. No addition of hoofs, heads, wings, scales, or horns, to any beast found in nature would answer. The power was diverse from all others, and the symbol wholly nondescript. VERSE 8. 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. The foundation for a volume is laid in verses 7 and 8 just quoted; and we are disposed to treat them the more briefly here, because anything like a full exposition is entirely beyond the space that can be allowed in these brief thoughts. This beast of course corresponds to the fourth division of the great image,—the legs of iron. Under chapter 2, verse 40, are given some reasons for supposing this power to be Rome. The same are applicable to the present prophecy. How accurately Rome answered to the iron division of the image! How accurately it answers to the beast before us! In the dread and terror which it inspired, and in its exceeding strength, the world never has seen its equal. It devoured, as with iron teeth, and brake in pieces; and it ground the nations into the very dust, beneath its brazen feet. It had ten horns, which are explained in verse 24 to be ten kings or kingdoms which should arise out of this empire. As already noticed, Rome was divided into ten kingdoms, enumerated by Machiavel as follows: 1. The Huns; 2. The Ostrogoths; 3. The Visigoths; 4. The Franks; 5. The Vandals; 6. The Suevi; 7. The Burgundians; 8. The Heruli; 9. The Anglo-Saxons; 10. The Lombards. These divisions have ever since been spoken of as the ten kingdoms of the Roman empire. See on chap. 2:41, 42. Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows), thrust itself up among them. It was not content to quietly find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the Papacy. The three horns plucked up before it, were the Heruli, the Ostrogoths, and the Vandals. Not that these kingdoms were destroyed; this was not necessary; but they must retire from the field before the arrogant claims of the Papacy, and seek their territorial limits in other quarters. And "in this horn were eyes like the eyes of man, and a mouth speaking great things,"—the eyes a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things a fit symbol of the arrogant claims of the bishops of Rome. The term "Dog of an infidel" will lose all its reproach, if dogs prove themselves such good Christians as the one which taught Mr. Spurgeon this lesson: "I walked down my garden some time ago, when the flowers were nicely out, and saw a big dog; and as I was sure he knew nothing of gardening, I threw my walking-stick at him, and gave him some recommendations to 'go home.' To my intense surprise and shame, the dog picked up my stick, and wagging his tail, dropped the staff at my feet. He beat me altogether. I said to him, 'Good dog,' and I told him he could come again whenever he liked, if he was a dog of that kind. I felt that I was the worse dog of the two." Looking Up to Christ
By Rowland Hill
PEOPLE talk about looking back on a well-spent life; I look up—to Him who spent His life gloriously to redeem the life of my precious soul; and there alone I dare to look. I thank God who has kept me from the grosser sins of the world; but there is not a prayer more suitable to my dying lips than that of the publican, "God be merciful to me a sinner."—Rowland Hill. The Inspiration of Scripture
“All Scripture is given by inspiration of God.” LESSON FOR PACIFIC COAST.—OCTOBER 8.
THE time drew near when Jesus was to die, and leave his disciples to face the cold and cruel world alone. He knew how bitter hate and unbelief would persecute them, and he wished to encourage and strengthen them for their trials. He accordingly went away by himself and prayed for them, interceding with the Father, that in the time of that fearful test which awaited them, their faith would prove steadfast, and his sufferings and death might not utterly overwhelm them with despair. What tender love was this, that, in view of his own approaching agony, reached forward to shield his companions from danger!
When he again joined his disciples he asked them: "Whom do men say that I, the Son of man, am? And they said, Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets." Questioning still closer, he inquired, "But whom say ye that I am?" Peter, ever ready to speak, answered for himself and his brethren: "Thou art Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in Heaven."
Notwithstanding the faith of many had utterly failed, and the power of the priests and rulers was mighty against them, the brave disciple thus boldly declared his belief. Jesus saw, in this acknowledgment, the living principle that would animate the hearts of his believers in coming ages. It is the mysterious working of God's Spirit upon the human heart, that elevates the humblest mind to a knowledge above all earthly wisdom, an acquaintance with the sacred truths of God. Ah, indeed, "blessed art thou, Simon Bar-jona, for flesh and blood hath not revealed it unto thee."
Jesus continued: "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it." The word Peter signifies rolling stone. Christ did not refer to Peter as being the rock upon which he would found his church. His expression, "this rock," applied to himself as the foundation of the Christian church. In Isaiah 28:16, the same reference is made: "Therefore thus saith the Lord God, Behold, I lay in Zion, for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation." It is the same stone to which reference is made in Luke 20:17, 18: "And he beheld them and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." Also in Mark 12:10, 11: "And have ye not read this scripture, The stone which the builders rejected is become the head of the corner. This was the Lord's doing, and it is marvelous in our eyes?"
These texts prove conclusively that Christ is the rock upon which the church is built, and, in his address to Peter, he referred to himself as the rock which is the foundation of the church. He continues:—
"And I will give unto thee the keys of the kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound in Heaven; and whatsoever thou shalt loose on earth shall be loosed in Heaven." The Roman church makes a wrong application of these words of Christ. They claim that he addressed them especially to Peter. Hence he is represented in works of art as carrying a bunch of keys, which is a symbol of trust and authority given to ambassadors and others in high position. The words of Christ: "I will give unto thee the keys of the kingdom of Heaven," were not addressed to Peter alone, but to the disciples, including those who compose the Christian church in all ages. Peter was given no preference nor power above that of the other disciples. Had Jesus delegated any special authority to one of them, we would not find them so frequently contending among themselves as to who should be greatest. They would have at once submitted to the wish of their Master, and paid honor to the one whom he had selected as their head. But the Roman Catholic church claims that Christ invested Peter with supreme power over the Christian church, and that his successors are divinely authorized to rule the Christian world. In still another place Jesus acknowledges the same power to exist in all the church that is claimed to have been given to Peter alone, upon the authority of the text previously quoted: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in Heaven; and whatsoever ye shall loose on earth shall be loosed in Heaven."—Mrs. E. G. White, in Great Controversy.
Whatever ambiguity there may be now to us, there could have been no such ambiguity in the words of Christ to those who heard them. They must have known whether or not Jesus meant to designate Peter as the Rock—to elevate him to a peculiar and exalted position above his brethren. And yet we find that three times after this the dispute arises among them which should be the greatest—a dispute which never could have arisen had Jesus already openly and distinctly assigned the primacy to St. Peter—and a dispute, we may add, which never would have been settled as Jesus in each case settled it, had any such primacy been ever intended to be conveyed by him.
Even admitting that all that is said here was said personally and peculiarly of Peter, where is the warrant to extend it to his successors? If his associates, his fellow-apostles, be excluded, how can his successors be embraced? It is ingeniously said here by Romanists that if St. Peter be the foundation of the church, then, as that foundation must abide, there ever must be one to take his place and keep up as it were the continuity of the basis of the building. But this is to have not one stone as the foundation, but a series of stones laid alongside or upon one another; and where is there a hint of such a thing?
All that is said here to Peter was said twice afterwards by Christ to all the twelve and to all the church. You have but to turn to the eighteenth chapter of St. Matthew, and read there the eighteenth and nineteenth verses, and to the gospel of St. John, and read there in the twentieth chapter, from the nineteenth to the twenty-third verse, to be fully satisfied that, put what interpretation you may upon the words spoken at Cæsarea-Philippi to St. Peter, they conveyed to him no power or privilege beyond that which Jesus conferred upon the entire college of the apostles, and in its collective capacity upon the church.—Hanna's Life of Christ.
The gates of hell, (pulai hudou), i. e. the machinations and powers of the invisible world. In ancient times the gates of fortified cities were used to hold councils in, and were usually places of great strength. Our Lord's expression means that neither the plots, stratagems, nor strength of Satan and his angels should ever so far prevail as to destroy the sacred truth in the above confession. Sometimes the gates are taken for the troops which issue out from them—we may firmly believe that though hell should open her gates and vomit out her devil and all his angels to fight against Christ and his saints, ruin and discomfiture must be the consequence on their part, as the Omnipotent must prevail.—Clarke's Commentaries.
Verse 23. Get thee behind me, Satan. Get thee behind me, thou adversary. This is the proper translation of the Hebrew word, from which the Greek word is taken. Our blessed Lord certainly never designed that men should believe he called Peter DEVIL, because he, through erring affection, had wished him to avoid that death which he predicted to himself. This translation which is literal, takes away that harshness, which before appeared in our Lord's words.
Thou art an offense unto me. Thou art a stumbling-block in my way, to impede me in the accomplishment of the great design.
Thou savorest not. That is, dost not relish, (ou phroneis), or, thou dost not understand or discern the things of God—thou art wholly taken up with the vain thought that my kingdom is of this world. He who opposes the doctrine of the atonement is an adversary and offense to Christ, though he be as sincere in his profession as Peter himself was. Let us beware of false friendships. Carnal relatives, when listened to, may prove the ruin of those whom through their mistaken tenderness, they wish to save. When a man is intent on saving his own soul, his adversaries are often those of his own household.—Id. "THE words of the Lord are pure words." THE YOUTH'S INSTRUCTOR.
By Editor
AN ILLUSTRATED WEEKLY PAPER FOR YOUTH AND CHILDREN, DEVOTED TO MORAL, MENTAL, AND RELIGIOUS CULTURE. This paper is not devoted to insipid stories and religious fiction, but is filled with a great variety of that kind of reading which tends to the healthful development of the youthful mind. Its pages are made bright by the choicest illustrative pictures, and its columns are always full of useful information. As a Sabbath-school and Lesson paper, it is suited to the wants of scholars and teachers, and is calculated to increase the interest of all who read it, in thorough Bible study. The Sabbath-school Department contains two series of lessons, one for children and one for youth. SUBSCRIPTION PRICE, 75 CENTS A YEAR. All new subscribers paying the above price will receive the "Child's Poems" as a premium without extra charge. TERMS TO CLUBS, PAID IN ADVANCE. Price per Copy, Post-paid.
5 to 10 copies..............................60 cents a year.
10 copies and upward ...........................50 cents a year. Subscription for 5 to 10 copies will be taken for six months. Larger clubs may be paid for quarterly. Address YOUTH'S INSTRUCTOR, Battle Creek, Mich. The Sunshine Series. Stories for little ones, in ten small books, adapted to children from the ages of four to ten years. In glazed paper covers, 320 pp. 50 cts. Golden Grain Series. A choice collection of instructive stories suited to the wants of children from eight to sixteen years and older, illustrated and beautifully bound in three volumes. THE HARD WAY, 160 pp. 40 cts. THE SCHOOL-BOY'S DINNER, 160 pp. 40 cts. GRUMBLING TOMMY, 160 pp. 40 cts. Golden Grains in Ten Pamphlets. The same reading as in the first two volumes, without pictures, in ten pamphlets of 32 pages each, 320 pp. 50 cts. Sabbath Readings for the Home Circle. In four volumes, containing moral and religious reading for the household; carefully selected, and compiled for the use of Sabbath-school and family libraries. Each, 75 cts. The Child's Poems. Containing Little Will and other stories, teaching beautiful lessons of temperance and virtue. Bound in cloth and richly embossed in gold and black. 128 pp. 30 cts. VALUABLE BOOKS OF REFERENCE.
MANUALS OF INSTRUCTION FOR SABBATH-SCHOOL TEACHERS AND BIBLE STUDENTS. History of England from the accession of James II. By T. B. Macaulay. 5 vols. $5.00 Rollins' Ancient History of the Egyptians, Carthaginians, Assyrians, Babylonians, Medes and Persians, Macedonians, and Grecians. 2 vols., cloth. $4.50 Sacred Geography and Antiquities, with maps and illustrations. By Rev. E. P. Barrows, D. D. The investigations of missionaries and explorers during the last century have thrown a flood of light on many points once involved in obscurity, and it is the aim of this book to condense and put into methodical form what has thus been collected. 685 pp. $2.25 Companion to the Bible. By E. P. Barrows, D. D. Designed to assist teachers of the Sabbath-school, ministers of the gospel, and Bible students generally, in a thorough and systematic study of the Scriptures. Part First contains a concise view of the Evidences of Revealed Religion. Parts Two and Three are introductions to the Old and New Testaments. Part Four is devoted to the principles of interpretation. 668 pp. $1.75 The Church, School, and its Officers. By J. H. Vincent, D. D. This thoroughly instructive and interesting volume was written mainly for the younger ministers of the church. It also defines the duties of the Superintendent, the Secretary, and the Chorister, upon whom the success of the school so largely depends. 224 pp. 75 cts. The Art of Questioning, with an introductory address on Training Classes. By J. G. Fitch. 15 cts. Use of Illustrations in S. S. Teaching. By J. M. Freeman. 15 cts The Art of Securing Attention in a S. S. Class. By J. G. Fitch. 15 cts. Bible Geography, Hand-Book of. (New and Revised Edition.) Containing the Name, Pronunciation, and Meaning of every Place, Nation, and Tribe mentioned in both the Canonical and Apocryphal Scriptures. By Rev. Geo. H. Whitney, A. M. Illustrated by 100 engravings and 40 maps and plans. 400 pp. 12mo. $2.50 The Bible Atlas and Gazetteer. Containing six large and accurate maps, and a list of all geographical names with reference to their Scripture places, and to the proper maps; also a variety of useful tables. Muslin bound. $1.00 Smith's Dictionary of the Holy Bible. For general use in the study of the Scriptures; with engravings, maps, and tables. Muslin bound. $3.00 Cruden's Complete Concordance to the Holy Scriptures, with a Concordance of the books called Apocrypha, and a Life of the Author. One rarely becomes so familiar with the Bible that he has no occasion, at times, to use a Concordance in looking for particular passages. A book of this kind has, therefore, come to be considered an indispensable aid in the study of the Scriptures. And it is a laudable ambition to seek for the best. This, in the line of Concordances, is found in Cruden's Unabridged, which we are prepared to furnish by mail, post paid, for $1.75 Any of the above publications may be obtained, with a Catalogue, by applying to PACIFIC PRESS, OAKLAND, CAL. MARIOLATRY NOT CHRISTIANITY.
By Editor
PROBABLY few Protestants are aware of the extent to which the Scriptures are perverted to serve the cause of Mariolatry. She is called "the Ark of the New Testament;" "the antitype of the ark of the Covenant;" "the mercy seat;" or "propitiatory;" the woman who was to bruise the serpent's head, Gen. 3:15; the antitype of Noah's ark; and the rainbow in the cloud; she is "the city of refuge," "the city of God " of which glorious things are spoken, Ps. 87:3; she is "the fenced city" of Jer. 8:14, into which the saints enter; Mary is "the rod" which comforts us in the midst of the shadow of death, Ps. 23:4; she is also the "rod out of the stem of Jesse," foretold by Isa. 11:1; all that is spoken of "wisdom" in Prov. 8, is applied to her (please read); in truth, if we examine all the prophecies and types and titles which are applied to her we shall not wonder that she is called "the only hope of the saints," for there is nothing left to be applied to Christ as a Mediator or Saviour. And, according to accepted Catholic doctrine, we are saved, not merely by her intercessions, but by her merits. "St. Lawrence Justinian also says: Can she be otherwise than full of grace, who has been made the ladder of Paradise, the gate of Heaven, the most true mediatrix between God and man. Wherefore St. Anselm well remarks, that when we implore the holy Virgin to obtain graces for us, it is not that we distrust the divine mercy, but rather that we distrust our own unworthiness, and commend ourselves to Mary that her merits may compensate for our unworthiness."—Glories of Mary, p. 170. "And the saint [Bernard] exhorts us, whenever we desire and ask any favor to recommend ourselves to Mary, and trust that we shall obtain it through her intercession. For, says the saint, if you do not deserve from God the favor you ask, Mary, who asks it in your behalf, merits to obtain it. Hence the same Bernard exhorts us each and all, that, whatever we offer to God, whether works or prayers, we recommend all to Mary, if we wish our Lord to accept them." P. 196. And hence the trust reposed in her, as everywhere expressed by the saints and doctors, whose testimony is complete authority with the Catholic church. "Those who are servants of Mary, and for whom Mary intercedes, are as secure of Paradise as if they were already there." P. 280. "James the Monk, esteemed a doctor among the Greek fathers, says that God has made Mary a bridge of salvation, by which we are enabled to pass over the waves of this world, and reach the blessed port of Paradise. Hence St. Bonaventure exclaims: Hear, O ye people who desire Paradise; serve and honor Mary, and you will certainly find life eternal." P. 281. "God has ordained that all graces should be dispensed by the prayers of Mary: where these are wanting, there is no hope of mercy, as our Lord signified to St. Bridget, saying to her: 'Unless Mary interposes by her prayers, there is no hope of mercy.'" P. 293. "St. Idelbert remarks, that Mary is called fair as the moon; because as the moon illuminates and benefits the smallest bodies upon the earth, so Mary enlightens and helps the most unworthy sinners. And although the moon receives all her light from the sun, she moves more quickly than the sun; for, as some author remarks, what the sun does in a year, the moon does in a month. Hence says St. Anselm: Our relief is sometimes more immediate when the name of Mary is invoked than when we invoke the name of Jesus." P. 297-8. "And how is it that the same Lord, who was under the old law so severe in punishing, exercises so great mercy towards the greatest sinners? Thus asks the author Del Pomerio; and he also answers: He does all this for the love and merits of Mary. Oh, how long since would the world have been destroyed, says St. Fulgentius, if Mary had not preserved it by her intercession." P. 299. "Oh how many, exclaims the Abbot of Celles, who merit to be condemned by the divine justice, are saved by the mercy of Mary! for she is the treasure of God and the treasurer of all graces; therefore it is that our salvation is in her hands. Let us always then have recourse to this mother of mercy, and confidently hope to be saved by means of her intercession; since she, as Bernardine de Bustis encourages us to believe, is our salvation, our life, our hope, our counsel, our refuge, our help. Mary is the very throne of grace. It is our salvation, to which the apostle exhorts us to have recourse with confidence, that we may obtain the divine mercy, with all needed help for our salvation. To the throne of grace, that is, to Mary, as St. Antoninus remarks." Pp. 300-1. We think we might be excused from offering any further proof to vindicate that we have ever said about the unchristian nature of Catholic worship. If Mr. McDonald is really the conscientious Christian which we hope he is, and which, by his letter, he professes to be, he will certainly withdraw the severe charges which he brings against us. When we published the remarks of "Father Gavazzi," we supposed that what he said about the two ladders was merely the oral teaching of some priest, as we did not remember ever having read it. But Liguori has produced it, and the Catholic church has sanctioned it. The following is the record:— "In the Franciscan Chronicles it is stated of brother Leo, that he once saw a red ladder, upon which Jesus Christ was standing, and a white one upon which stood his holy mother. He saw persons attempting to ascend the red ladder; they ascended a few steps and then fell; they ascended again, and again fell. Then they were exhorted to ascend the white ladder, and on that he saw them succeed, for the blessed Virgin offered them her hand, and they arrived in that manner safe in Paradise." P. 279. Thus in every manner is the devout Catholic instructed to look away from Christ, and unto Mary as the only hope of salvation. Christ is represented as austere, the minister of justice, appointed of God to punish the sinner, while Mary is all love, the minister of mercy, whose merits and intercessions are sure to avert the punishment. "Mary is called the gate of Heaven, because no one can enter into Heaven, as St. Bonaventure declares, except through Mary." P. 744. "Bernardine de Bustis calls Mary the book of Life." Id. "Oh, how many would have been eternally condemned, or remained in obstinacy, if Mary had not interceded with her Son to exercise mercy! Thus says Thomas á Kempis." P. 261. And she more than intercedes—she commands her Son to release her servants at her will. God is not only pleased to answer her requests, but is under obligation to do what she asks for those who serve her. This is given as a reason why confidence may safely be reposed in her. The following is from a prayer to Mary by St. Methodius:— "Thy name, O mother of God, is full of all graces and divine blessings. Thou hast comprehended him who is incomprehensible, and nourished him who nourishes all living creatures. He who fills Heaven and earth and is Lord of all, has chosen to have need of thee, since thou hast clothed him with that garment of flesh that he had not before. Rejoice, O mother and handmaid of God! rejoice! rejoice! thou hast for a debtor him to whom all creatures owe their being. We are all debtors to God, but God is a debtor to thee." P. 327. Of prayers to Mary, there are over thirty in this book, beside the short petitions with which it abounds. As a specimen the following is given entire:— "O Queen and Mother of mercy! who dost dispense graces to all those who have recourse to thee, so liberally because thou art queen, and with so much love because thou art our most loving mother; to thee I commend myself to-day, destitute of merits and virtues as I am, and laden with debts to the divine justice. O Mary, thou hast the keys of all the divine mercies, do not forget my miseries, and do not leave me in my great poverty. Thou who art so liberal with all, and who givest more than is asked of thee, do so with me. O lady, protect me, this is all I ask. If thou dost protect me I fear nothing. I do not fear the demons, for thou art more powerful than all the spirits of hell; nor my sins, for one word of thine in my behalf can obtain pardon of them all from God. If I have thy favor I do not fear even the anger of God, for he is appeased by one prayer of thine. In a word, if thou dost protect me, I hope all things, because all things are possible with thee. O mother of mercy, I know that thou takest pleasure and pride in giving succor to the most miserable, for thou canst aid them, if not prevented by their obstinacy. I am a sinner, but I am not obstinate; I wish to change my life. Thou canst, then, help me; do help and save me. To-day I place myself entirely in thy hands. Teach me what I must do to please God, and I will do it; and I hope to do so with thy aid, O Mary, Mary, my mother, my light, my consolation, my refuge, and my hope. Amen, amen, amen." Pp. 198-9. The following is extracted from another prayer to her:— "O Mary! O our beloved advocate! since thou hast a heart so compassionate that thou canst not behold the miserable without pity; and, at the same time, hast so great a power with God to save all those whom thou dost defend; deign to intercede in behalf of us miserable creatures, who place in thee all our hopes." P. 204. The following is a "prayer of St. Germanus:"— "O my only Lady, who art the sole consolation which I receive from God; thou who art the only celestial dew that doth soothe my pains; thou who art the light of my soul when it is surrounded with darkness; thou who art my guide in my journeying, my strength in my weakness, my treasure in my poverty; balm for my wounds, my consolation in sorrow; thou who art my refuge in misery, the hope of my salvation, graciously hear my prayer, have pity on me, as is befitting the mother of a God who hath so much love for men. Thou who art our defense and joy, grant me what I ask; make me worthy of enjoying with thee that great happiness which thou dost enjoy in Heaven. Yes, my Lady, my refuge, my life, my help, my defense, the strength, my joy, my hope, make me to come with thee to Paradise. I know that, being the mother of God thou canst obtain this for me if thou wilt. O Mary, thou art omnipotent to save sinners, thou needest nothing else to recommend us to thee, for thou art the mother of true life." Pp. 325-6. All these extracts are but specimens, an abundance of which exist, which have universally delighted Catholic Europe, and now, under the sanction of Archbishop Hughes, are sent forth to delight Catholic America. We hope next week to conclude the examination of this subject by some quotations to show more directly how this worship of Mary subverts the truth as it is in Christ. We should feel like apologizing to our readers for the publication of so much of these extravagant expressions were not the subject of vital importance, and one which ought to be well understood by all.