When all these enormous expenses are taken into the account, can any one wonder at the poverty of the people, or doubt that this system is at direct variance with the soundest principles of political economy?

These are some of the objections that have occurred to me as operating decidedly and fatally against the character and claims of the Roman Catholic Church. And, however little they may avail with such as are Catholics, they ought to have their weight with Protestants, as well to guard their own minds against the plausible insinuations of the system, as also to keep up the influence of an enlightened public sentiment on this subject. Let Roman Catholics have full liberty to exercise and propagate their religion, but let Protestants ever bear in mind what have been and what are now the essential features of a church which must always maintain the same character in all its parts, or cease to be what she claims to be-the infallible and only Church of Christ. Rome, March, 1836.

W. Fisk..

From the Wesleyan Methodist Magazine, for Jan. 1837.

ART. X.-SELECTIONS FROM THE PAPERS OF MR. WATSON.. "This is a hard saying; who can hear it?" John vi, 60.

EASY sayings in matters of religion, whether of doctrine or of practice, generally indicate either an incompetent teacher, or a very advanced and apt disciple.

Neither of these alternatives is true in the case before us. The master was Christ, who knew the whole will of God; who knew the Father; who was himself God; whose words were, therefore, revelations of truth in its heights and depths, and of precepts which could not be brought down either to human vice or to human weakness.

The disciples were men in their natural estate, or just taking the first step out of it; and "the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned."

This state of things remains to the present hour. Christ still stands among us, and teaches out of his word. But the natural man bears the same character that he did eighteen centuries ago; and whatever in any of us still remains of the natural man darkens the judgment, vitiates the affections, and makes the "sayings" of Christ hard and difficult. How many of these "sayings" of Christ could I sound in your ears at this hour, of each of which you would exclaim, "This is a hard saying; who can hear it?"

Many of these wondrous and "hard sayings" I cannot at present adduce. They are too numerous to be distinctly considered. I purpose, however, for your instruction, to direct your attention to four of these "sayings" of Christ which are eminently "hard."

1. The first "hard saying" of Christ which I shall introduce is a saying for the rich:-"How hardly shall they that have riches enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God."

To "enter into the kingdom of God," is to become a Christian. Whence arises the difficulty of this to rich men? It arises from their education and training. They are generally brought up and mingle with the wise men of this world. Yet a man must "become a fool," in order that he may be made wise unto salvation. He must become teachable as a child; not debating, but learning.

It arises from their pride. Distinction always excites this in the

natural man. But to become a Christian he must be humbled in the dust; condescend to men of low estate; and avouch the despised and persecuted people of God as his brethren and sisters.

It arises from their lively sense of honor and reputation. The least apparent slight is by them often painfully felt; whereas, as Christians, they must not only submit to reproach, but even glory in it.

It arises from that worldliness of spirit which the possession of riches often creates and fosters. In becoming a Christian, the rich man must learn that he is only a steward, who must give a strict account of the purposes to which he has applied the property that was committed to his trust. He must acquire, also, a heavenly mind.

2. My second selection is "a hard saying" for the poor, or those who are comparatively so. "Take no thought for the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." This, too, is "a hard saying; who can hear it?"

Its hardness arises from the natural anxiety of the mind respecting the future. This anxiety is so natural to men, that even the rich are not free from it. Strong as is their "mountain," they fear that it will some time be "moved;" and they often live in fear of ten thousand imaginary evils. How much more must this natural anxiety press upon the poor, to whom future evils are more probable; and who are reminded of that probability by present afflictions!

It arises from a very natural and obvious mode of reasoning. If they are poor in health, what must they be in sickness? If they are poor in the prime of life, what can they expect in old age? If to-day they are in trouble, and see no way of relief; to-morrow, in all probability, will be worse. The cruise of oil wastes, and the barrel of meal fails; and they do not live in the age of miracles. How hard is this saying! It is hard for preachers to take it to the ears of the poor; and hard for them to receive it.

Nor is this "saying" easily relieved by our Lord's own words: "If God so clothe the grass of the field, which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" In nature we see God more immediately than in providence; at least, we see nothing between him and the effect, but unconscious and unresisting agents. The sun darts his beams, the clouds hold on their flight, the showers drop their fatness, the valleys laugh and sing. Thus God clothes the grass: warmth and moisture spread vegetation over the earth; and the playing light paints every flower with beauty.

But in providence man comes between us and God. A willing being is often a résisting one. How hard it is to believe that God can accomplish his purposes, when they must often encounter in their march the selfishness, the sloth, the wickedness of men!

3. A third of these sayings respects both the rich and the poor. "If any man will come after me," that is, will be my disciple, "let him deny himself, and take up his cross, and follow me."

The hardness of this saying arises from the strange kind of contest which it enjoins "Let himself deny himself." Here is self against self, engaged in settled and constant war: the self of reason against the self of passion; the self of conscience against the self of appetite; severity against pleasure; exertion against indolence; the enduring of hardness against effeminate indulgence.

It arises from our natural antipathy to suffering and dishonor. Yet the cross is to be taken up, and borne with joyfulness, even unto death.

It arises from our condition, as corrupt creatures. "Follow me," said Jesus. A man that is born corrupt is to follow, to imitate, Him who knew no sin. A creature is to imitate God. "This," say some, “is a hard saying. You urge impossibilities, both natural and moral." Remember, however, that they are not my words, but the words of Christ.

4. My fourth example is connected with the text; and it relates also to all people, whether they be rich or poor; as it touches the matter of our justification and spiritual life. "Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." By eating the flesh and drinking the blood of the Son of man is meant, partaking by faith of the benefit of his sacrifice, in order to our present pardon, and future spiritual life. Through faith in the sacrifice of the Lord Jesus we are justified from the guilt of our sins; and by the same means the divine life is produced and nourished.

This is hard to the wisdom of the world, which cries, "Why cannot sin be pardoned by mere prerogative on the part of God, without an atonement? and why cannot man obtain it simply by repentance, without trusting in any sacrifice? Why may not spiritual life be the result of personal acts, and of meditation, rather than of faith in the death of the Lord Jesus?" All this is "hard" to pride. Man wants to do something to merit these blessings; whereas faith in Christ takes away all glorying in man,-renders salvation common, by placing its blessings within the reach of all.

Many reasons might be assigned why these "sayings" of Christ are deemed "hard," and why men so often complain of them. I will only mention two.

1. The first reason is our natural insensibility to the evil and danger of our sinful state. Sin has darkened the understanding, corrupted the will,, depraved the heart, and made men "earthly, sensual, and devilish." Look at Adam in his plenitude of moral glory; and at man in his present fallen state. Yet of this change and degradation he is not sensible, nor of the danger that threatens him. The wrath of God abideth on him, and he is doomed to future misery. If we saw ourselves aright, we should feel self-abhorred and alarmed, look around for help, and seize it when offered. It would make the "hard sayings" of Christ easy, did we only feel for sin as for a painful and dangerous disease. What man, in pain and danger, puts riches in comparison with health? If we were duly convinced of the evil of sin, as little should we cleave to

Who that is in pain shall eat, or drink, And if we felt our

riches in comparison with healing and pardon. and bodily danger is so anxious about what he or be clothed with; as how he may be cured? burden, and regarded our danger, we should be indifferent to every thing but the recovery of God's favor and likeness. Who in sickness does not deny himself? and who quarrels with an effectual mode of cure? Nor should we quarrel with God's method of saving the world, if we had a just apprehension of our danger. We should eagerly accept the salvation offered upon God's own terms. Till we obtain the right sense of our sin, the sayings of Christ will ever be "hard," and even a stumbling block.

2. A second reason is, an excessive love of the world. This is a base passion, but it is a part of our degradation; and degrading indeed it is to us, when we recollect that we are but travellers, passing through this country. Yet we set our hearts on every thing we see, and forget our home. We are immortal; and yet love that which we must soon quit for ever. Can this be right? Does this accord with our condition as men? It is one of the developements of our worldliness of spirit, that it makes the "sayings" of Christ "hard." Why do rich men so hardly enter into the kingdom of God? Because of the love of the world. Their hearts are set upon wealth, honor, pleasure. Why are men anxiously careful for the morrow? Because of the same love of the world. They fear loss and humiliation, and lest what is so anxiously hoped for should not be obtained. They wish to see the outward good which they love heaped around them, instead of being willing to have their store only in the daily supplies of God's providence.

For the same reason men do not deny themselves. What they are required to put away is more loved than that which is offered. On this ground, too, pardon on God's terms is declined, or quarrelled with. It is not that which men want, but an earthly gratification. Till this love of the world be expelled from our hearts, we shall never cordially accept the sayings of Christ.

Yet are the sayings of Christ full of mercy. They imbody truths which cannot be altered; and it is therefore a mercy that we should know them. God deals openly with us; and for this we should be thankful. Both the rich and the poor must have their peculiar trial and temptation. Sin cannot be permitted, and therefore we must deny ourselves. In one way only will God pardon us; and it is a mercy to us that we should know it. Find no fault with the great Teacher. To wish that he had not spoken so plainly, is to wish that we might be deluded.

These "hard sayings" only meet the case of man, miserable, corrupt, and guilty. Look at them carefully and candidly, and you will find them all to be sayings of mercy. You are not to love the world. Is not that love a source of misery? The same may be said of the pride and selfishness against which we are warned. Anxiety for the future is not only useless, but pernicious. Self-indulgence is the strengthening of our corruption. The body ought to be subjected to the mind. As to the method of our pardon, the sayings of Christ exactly meet our case. We have nothing to pay; and God, for Christ's sake, frankly forgives us all.