Intelligence. AFTER the subsidence of the excitement attendant on the May anniversaries, there is generally a dead calm in regard to matters of religious or philanthropic intelligence, and the past month has presented no exception to the common rule. In the Wesleyan Reform Movement, little is actually stirring beyond the steady, quiet progress which ever must attend the enunciation of right principles; but much thought, and some anxiety, is directed toward the coming Delegate Meeting, when it is anticipated some very definite plan of procedure must be decided on. Amongst some, the idea of organization into a sepa rate Wesleyan church seems to obtain favour. It is argued that the watchwords, "No secession, no surrender, no supplies," have been long enough tried; that whilst surrender in a matter of Christian principle is entirely out of the question, yet Conference Methodism being so radically unscriptural in character, no amount of tinkering, no amount of concession, without an entire constitutional revolution, can render it the Christian home of those whose souls have been awakened to aspirations after the liberty of a scriptural church; and that in order to secure those influences for the promotion of growth in holiness in its members, and that systematic agency for the evangelization of the world which have been the distinctive characteristic of Methodism in its best days, some more permanent organization is necessary. On the other hand, it is argued by some that any attempt at organization or church formation on the part of Wesleyan Reformers would be an abandonment of their first principles; that their avowed object and mission has ever been the purgation and reform of the church of their fathers and their own early days, to the advancement of which they have devoted much of their substance, of their time, and their efforts, and to which they are still deeply attached. It is evident that the time has arrived for some very decisive position to be assumed; and the most prayerful and calm consideration will be required, in order that, under Divine guidance, a right course may be chosen. In the meantime the moderate party, identified with what is termed the "Mediation movement," are organizing and gathering additional strength and importance, as was evidenced by the recent meetings at Manchester. The position and name of the party are somewhat equivocal: if regarded as Moderates," it is difficult to say what is meant by the term. There can be no satisfactory via media between freedom and slavery. Moderation in despotism can only be despotism modified; and moderation in liberty,-liberty in its legitimate signification,-can only be liberty diluted and spoiled; and if there be one element of despotism left, the little leaven will soon transform the whole lump. If regarded as "Mediationists," it then becomes a question by whom appointed, or by whom recognized. As, however, their protest itself is more definite than their name, and as it contains all the essential elements of Reform, we wish them God speed in their efforts. If the Conference, acting like the Grand Duke of Tuscany in the release of the Madiai, who granted ostensibly to the suggestion of France what had been almost demanded by England,shall grant to the moderates what has been demanded by Reformers,-none will rejoice more heartily than those who have been concerned in the Reform movement from the first. Another month will throw some light on the subject. Since writing the above, we notice a letter in the Wesleyan Times, signed “Fraternus," in which it is recommended that Reformers should amalgamate with one or more of the existing Methodist communities. The writer says: "Could this be effected, and the whole influence of such a united body be brought to bear upon the respective aspects of ecclesiastical freedom, there needs not the gift of prophecy to predict the result. We are happy to see, that the Methodist New Connexion Conference has already passed a Resolution of sympathy with the Reformers, and has otherwise avowed itself in such a way as to indicate its readiness to entertain this important question. We cannot disguise from ourselves the numerous and great difficulties in the way of such an amalgamation, arising, in the first place, from the difference of opinion among Reformers on these matters; and, in the second place, from the consolidated interests of an established community; nevertheless, believing them to be sur mountable, we think that he would be wanting in regard for the conservation, unity, and increased efficiency of Methodism as it ought to be, who would hesitate to assist in securing so desirable an object." son, Our times are in God's hands, and all our days Are as our needs: for shadow as for sun, For cold as heat, for want as wealth, alike Our thanks are due, since that is best which is, And that which is not, sharing not His life, And for the happiness of which I spake, Silently wondering for a little space, as one Who suddenly grappling with a haunting thought Which long has follow'd whispering through the dark Strange terrors, drags it, shrieking into light: "What if God's will consign thee hence to hell?" "Then," said the stranger, cheerily, "be it so. What hell may be I know not; this I know- Than golden-gated Paradise without." Tears sprang in Tauler's eyes. A sudden light, Like the first ray that fell on chaos, clove Apart the shadow wherein he had walk'd Darkly at noon. And as the strange old man Went his slow way, until his silver hair, Set like the white moon, where the hills of vines Slope to the Rhine, he bow'd his head and said: "My prayer is answer'd. God hath sent the man Long sought, to teach me, by his simple trust, Wisdom the weary schoolmen never knew." So, entering with a changed and cheerful step The city gates, he saw, far down the street, A mighty shadow break the light of noon, Which tracing backward till its airy lines, Harden'd to stony plinths, he raised his eyes O'er broad façade and lofty pediment, O'er architrave and frieze and sainted niche, Jewell'd with sunbeams on its mural crown, Rose like a visible prayer. "Behold!" he said, "The stranger's faith made plain before mine eyes! As yonder tower outstretches to the earth The Wesley Banner, AND CHRISTIAN FAMILY VISITOR. AUGUST, 1853. Essays, Articles, and Sketches. PAPACY AT THE FONT. ROMAN Catholic missionaries are in the habit of baptizing dying children, with the view of securing their salvation. From the "Annals of the Propagation of the Faith," it appears that this practice is carried on to a great extent in heathen countries. It would appear, from this Papistical publication, that for a long time it was not possible "to regenerate in the waters of baptism" heathen children, except in isolated places. Of late years the emissaries of Rome have been more successful. If they go on as they have begun, they will soon have much to do "to reckon the young elect" with which they will people heaven. Though at present their statement is principally one of figures, it is said, with great naïveté, that "figures are very affecting when they express a multitude of souls gained for the happiness of heaven." Dr. Perocheaw, Vicar-apostolic of Su-Tchuen, a province of China, assures the members of the Propaganda that the Lord continues to bless the mission in its work of baptizing children, who seem in danger of dying. Yearly there is a steady increase in the number of those thus regenerated. As it is found that about two-thirds of the number die in the year that they are baptized, it would appear that in the year of grace one thousand eight hundred and forty-four, 16,763 winged their flight a short time after receiving the water of baptism to everlasting bliss. "Can they," asks the Vicar-apostolic, "forget us? Can they lose the remembrance of that generous Association which, under God, has opened to them the gates of heaven?" Of course not; and therefore they who depend on the prayers of the Virgin Mary and all the Saints, have a life-interest, it may be presumed, in adding to the stock of the glorified by the easy method of baptizing. It seems that Christian men and women, particularly acquainted with the ailments peculiar to infants, are paid by the holy Mother Church to seek out and to baptize children in danger of dying. Wherever there is a crowd of poor people, there these functionaries of Rome are to be found, particularly in winter, when the poverty of the people is most pinching, ready to administer the mystic water that is to transform a dying child of the devil into an heir of endless bliss. These baptizers, both male and female, accost the mother, "so attenuated by the protracted torture of hunger, that they are nothing but skin and bone, and who carry on their back children reduced to the same extremity" as their mothers. They address these wretched mothers of equally wretched children, "in the gentle accents of compassion, and offer them, gratis, pills for their little expiring creatures; giving often to the parents a few farthings, always with great kindness of manner, and an expression of the liveliest interest in their situation." The next sentence in the holy father's narrative is too rich to be given in any other than his own words: "For these poor creatures it is a sight of transport almost unheard-of. They willingly allow our people to examine into the state of the child, and to spill on its forehead some drops of water, which they declare to be good for it, while at the same time they pronounce the sacramental words." In this unsuspected and unsuspicious manner are the cautious and adroit members of the holy Apostolic Church enabled from year to year to smuggle many an infant into Paradise. One circumstance may a little startle the believers in the Parliamentary Church Prayer-book, when they repeat, parrot-like, from their Apostolic catechism, as by law appointed to be received by all true members of the Anglican Church, the declaration, that in baptism infants are made "children of God, members of Christ, and heirs of the kingdom of heaven." For mighty as are the results of this baptism, the mysterious influence of the Apostolical succession is not necessary to its success. Women, who have no pretensions, save in the case of Pope Joan, to descent from the Apostles, can open the gates of heaven as well as Peter, or any of his successors, be they popes, cardinals, archbishops, bishops, or priests. Here the heretical Nonconformist can trace out a parallel in the kindness, or pliancy, or policy of Rome and the Anglican Parliamentary Church; as the latter, in case of danger of the infant, and absence of one in "holy orders," provides that doctor, midwife, nurse, attendant, or any other form of mere humanity, may apply water in the name of the Trinity; and that the child so "washed" is as truly baptized, and, therefore, as really regenerate as though the ceremony had been performed by his Grace of Canterbury, aided by all the brethren of the episcopal bench. Happy facility for rescuing children from the prince of darkness! Lucky church that possesses this power!--and merciful church that does not fail to use this wondrous privilege! In vain, then, can the ministers of either of these churches-the Mother or the Daughter-seek to magnify themselves, or to sanctify their priesthood, as though they were the only persons through whom the efficacy of the sacraments can be conveyed! But though Apostolical succession may be dispensed with in those who can regenerate by water baptism, artifice and trick may often be called into requisition, and be found very useful in its place. "Every one"- -we quote the language of Fontaine, a missionary apostolic-" can take part in it; but we may say that it is principally the business of the women. They can more easily get into the houses, and people are less on their guard against them than against men. Through their charitable cares, a considerable number of these little creatures have hardly received life before they exchange it for the unending joys of Paradise." Considerate and merciful church, that makes such use of woman's cunning, and of maternal confidence! According to the same unexceptionable authority in these matters of trick and fraud, these "cunning women" usually go two and two, an old and a young one together. The elder one attracts the heathen mother's attention by entering into conversation with her. The young fox knows enough of good manners, and is sufficiently trained in the school of Jesuitism, to let the older reynard have all the conversation. Our junior sister, however, is not a cipher; she draws near the mother in whose arms is the sick child, or sits down near the mat on which the infant lies. While the older one holds the mother in talk, the younger one fondles the infant, takes it in her arms, and apparently caresses it. Now is the time for the performance of the trick, and here is the secret of the mode in which it is done. As she is apparently caressing the little darling, she "succeeds in dropping on its forehead a little water out of a bottle, which she keeps concealed in her long white sleeve." And now the deed is done, and the sooner the child dies the better. It dies a Christian. It becomes without question an inmate of Paradise. A pious trick keeps it out of limbo. Lucky church that has such women, fellow-labourers with vicars and with missionaries apostolic! They have learnt to cheat the parents. No wonder ! to cheat the devil! 66 They are able Cleverness equal, not to say superior, to this of the women has been shown by Father Batailon, who was subsequently made a bishop; and who can doubt that he has gained by merit this honour, when it is known that he beats the women in their skill, as he actually makes the mother, in spite of herself, a willing and cheerful instrument of accomplishing the glorious result of sending a heathen child to glory? With a frankness and simplicity that may well disarm Protestant criticism, he informs the possessors of the true faith of the manner in which, "even under the eyes of the mother," he manages to baptize her child in spite of herself, and makes her the grateful instrument of doing it, even though she means not so, neither thinketh so in her heart." Clever contrivance! Pious fraud! "I have always about me," says this true son of the church, one little phial of scented water, and a second with pure (holy) water. I throw at first some drops of scented water on the head of the child, under pretence of giving it ease; and while the pleased mother rubs it gently over with her hand, I change the phial, and pour on the regenerating water, without her having any suspicion of what I have done." Sleight-of-hand like this deserves to raise a man into ecclesiastical dignity among his co-religionists, although it may be doubted whether it exactly qualifies him to inculcate the sublime morality of the Gospel. Father Petit-Jean, missionary apostolic in New Zealand, had some difficulty |