funeral rites, and his body was interred within the enclosure of the Inquisition, towards the river Ebro. His death was reported to the Supreme Council, who stopped further proceedings, in order to avoid the necessity of burning him in effigy.* W. P. B. * M'Crie's History of the Progress and Suppression of the Reformation in Spain. ON RELIGIOUS INSTRUCTION IN HOSPITALS, &c. THE design of the present remarks is to call the attention of the Christian public to the deficiency of means calculated to afford religious instruction to the inmates of various charitable institutions. Hospitals and infirmaries are more especially referred to, though no doubt there are other institutions of a similar character to which' these observations may apply. From remarks made in a large provincial infirmary, and also in one of the principal London hospitals, the writer has been led to think, that these establishments might and ought to be used as instruments for diffusing the benefits of religious instruction and consolation to a much greater extent than is the case at present; for, although the particular object of these institutions is the relief of bodily disease, still, in a Protestant country, the far more momentous spiritual interests of the occupants should not be neglected. The condition of the patients, as such, may be classed as follows: 1. Those who are the subjects of severe injuries which may soon prove fatal. 2. Those who are dangerously ill, though not in such imminent peril as the former. 3. Those who are the victims of lingering disease. We may readily imagine that the spiritual states of the sufferers are as varied as their maladies and their temporal circumstances. Taking into account the aggregate number of persons admitted into the various charitable institutions throughout the kingdom, we may ask, What is the average amount of acquaintance with the vital doctrines of Chris tianity existing among them? Judging from reports respecting the manufacturing and other classes, lately published, we are compelled to come to the melancholy conclusion, that a great number, if not a vast majority, would be found in a state of deplorable ignorance respecting the most important truths of religion, or of wilful neglect of their requirements. If such be allowed, as the most probable spiritual condition of patients in hospitals, we ask further, What provision is made for its amelioration? The provision commonly met with is, no doubt, the appointment of a Chaplain, who holds the office permanently, or fills it occasionally in rotation with others. His duties may be considered to be the following :-Reading the prayers at certain hours, preaching, and visiting the sick. Now, if these offices are performed to that extent which is demanded in large hospitals, nothing more need be said. But is it so? In the laws of one institution which we could name, it is stated, that the Chaplain is expected to visit those who request such a visit. Is provision made for the immediate attendance of the Chaplain when a man is so severely injured that his death is hourly anticipated? Reference is made to two important omissions, which, we fear, are too commonly found in the list of the Chaplain's duties; namely, personal, and, in urgent cases, immediate, visitation. If personal visitation be omitted, there is too much reason to believe that the other means of religious instruction employed will, if not entirely useless, prove, in most cases, less advantageous than might be expected from an opposite course. There are many who pay little or no attention to prayers or preaching; so that we need not be surprised at their not requesting the Chaplain to visit them. It is far from the writer's intention to advocate sectarianism or proselytism in the case of these institutions; for here religious toleration should flourish unrestrained, and the spiritual instructor, cleric or lay, should aim simply at promoting the spiritual good of the patients. The duties of the Chaplain have been spoken of, merely because the office is a common one, and not from any wish to confine religious instruction to that functionary. It would be an unprofitable task, to attempt to frame a plan for supplying the want complained of which would be adapted to all cases. Where a chaplaincy already exists, the duties referred to would, from the number of patients which large hospitals contain, be amply sufficient to command the full energies and time of the individual who may hold it; while the responsibility which attaches to those who elect such an officer, is but too plainly exhibited in the following extract from Dr. Hope's Life. He," Dr. Hope, had, at the request of friends, assisted a Clergyman, with whose character he was not personally acquainted, to obtain similar office. Meeting this gentleman some time after, Dr. Hope inquired how he liked his new situation. 'Very well,' said the other: I like everything very much, except reading and praying with the sick!'” Many, if not all, of our provincial infirmaries are dependent upon voluntary contributions for their support, and consequently will enu. merate amongst their supporters members of various Christian denominations. The object proposed is too noble to be sacrificed to bigotry; and it is earnestly hoped that the readers of these lines will, according to their opportunities, act for its promotion by the use of such means as local peculiarities may render most suitable. Pious lay-members might co-operate with the Ministers of various Protestant denominations in regularly visiting the sick and dying who throng our public charities. Motives cannot be wanting to induce those who feel the obligation of doing good, to enter at once upon this work of faith, and labour of love. Reflection will show the wide field for usefulness which such institutions afford; nor is success likely to fail of being obtained by those who cast bread upon these waters. Before concluding, I must mention that religious books and tracts are often seen in hospitals; but while they are means of much good, still they should aid, and not supplant, the duty of personal visitation. May both writer and reader at the last day receive the welcome which will then be given by the great Judge of all to his faithful followers, "I was sick, and ye visited me. Enter ye into the joy of your Lord." PHILANTHROPUS. LETTERS FROM THE REV. CHARLES WESLEY, TO COMMUNICATED BY THOMAS MARRIOTT, ESQ.) St. Ives, July 29th, 1746. MY DEAR FRIEND, In vain does your silence forbid my writing again to one whom I love so well: besides, it is but charity, now you have lost your wife. I have wrote to her (or, which is the same, to Mrs. D.) at Bristol. My heart's strongest desire is, that ye may both experience and adorn the Gospel of Jesus Christ. Till then you cannot be happy you know and feel that you cannot. Those passions of anger, pride, &c., now in your heart, will lead you a weary life, till the love of Christ cast them out. that he might come suddenly to his temple, and make your heart an house of prayer and praise! You must let me know how the travellers fare; and direct to me at Mr. Kinsman's, near Martin's-gate, Plymouth. It would do you good to see how mightily the word grows and prevails in these parts. Pray for us always. Farewell, in the love of our great Master. C. W. P.S. Last week I narrowly escaped transportation.* The following lines accompanied the foregoing letter: "Jesus, thou all-redeeming Lord, Who preachest still the Gospel word My helpless soul with pity sec, By justifying grace. Where two or three thy presence claim, Thy saving power is near: "See, then, with eyes of pity, see, My fallen soul for years hath been, Newcastle, Nov. 10th, 1746. MY VERY DEAR FRIEND,-I have been hindered hitherto from thus saluting you in the love of Christ Jesus; but my heart is with you always; and I trust to see you one day at his right hand. Travelling, examining societies, and nursing sick friends, has quite swallowed up this past month. God has prospered me in all things hitherto bodily weakness and pain I reckon prosperity to my soul. * Alluding to a person of the name of Eustick, who had a warrant to apprehend him. (See Jackson's Life of Charles Wesley, vol. i., p. 441.) My principal patient, Mr. Perronet, has been ill, and well, of the smallpox within the space of a fortnight; and the Lord has wrought as great a work in his soul. He has found what you seek; has not a moment's doubt of his acceptance; for his believing heart overflows with love to his Saviour. He joins with me in the best respects to your dear wife and you, and desires your prayers for his perseverance. O, my friends, how do I long to rejoice over you, as now I rejoice over him! A soul triumphing in its first love, is a spectacle for men and angels. It makes me forget my own sorrows, and carry the cross of life without feeling it. The Lord come quickly to my poor, weak friend 'Blackwell! Indeed, you are weak; and He knows it, and loves you, and will soon visit you with his salvation. Yours affectionately, C. WESLEY. Newcastle, Dec. 11th, 1746. "THIS is the victory that overcometh the world, even our faith ;" and I shall hear my dear friend Blackwell say, "Thanks be to God, who giveth me the victory through my Lord Jesus Christ." God has undoubtedly begun his gracious work in your soul, and is ready (but waits your hearty concurrence) to carry it on, and perform it. Cannot you hear him say, this moment, "Zaccheus, make haste and come down, for to-day I must abide at thy house?" O receive him gladly, while he comes "to be guest with a man that is a sinner!" You are not, indeed, worthy that he should come under your roof; neither can you ever prepare your own heart to admit him. All you can do is, not to hinder, not to keep him out, by willmies, such as worldly, proud, and ingly harbouring any of his eneangry thoughts or desires. My dear brother, whenever any such arise, do not justify yourself, or say, "I do well to be angry, peevish, stubborn," &c. Judge yourself, and you shall not be judged of the Lord. Humble yourself under his mighty hand, and he shall exalt you in due time. "He that humbleth himself shall be exalted." And God has promised you this preparation of the heart, which is of him. His work is before him. "Every valley shall be exalted," (all the abjectness of your unbelieving heart,) "and every mountain and hill shall be made low," (all the haughtiness and pride of your spirit,) " and the crooked shall be made straight," (your crooked, perverse will,)" and the rough places plain :" (your rugged, uneven temper :) and then the glory of the Lord shall be revealed, and we all shall see it together; for the mouth of the Lord hath spoken it." Mr. P. joins in hearty love and thanks for your kind concern for him. He grows 66 apace, is bold as a lion, meek as a lamb, and begins to speak in "this name to the hearts of sinners. Poor Mr. Rich has got an hook within him, which shall bring him at last to land. Meantime, I believe, with you, even his struggling in the net shall work together for good, and spread the Gospel. I shall hope for another line from Change-alley before I leave this place. The Lord be the strength of your life, and your portion for ever! Tell Mrs. Dewal not to mind that envious gentleman who slandered Lampe. His tunes are universally admired here among the musical men, and have brought me into high favour with them. Farewell! C. W. * Proprietor of Covent-Garden theatre. THE UNITARIAN ENDOWMENT BILL, THOMAS MACAULAY, ESQ., AND THE WESLEYAN METHODISTS. IN the recent debate, in the House of Commons, on the second reading of what is called the "Dissenting Trusts Bill," but which is really a Bill for endowing Unitarianism from the spoils of Trinitarian gifts in trust, and which issued in the melancholy result of a large majority in favour of the measure, several very strongly-expressed references were made to the Wesleyan Methodists, and to their decided opposition to the proposed enactment. According to the reports of the speeches contained in the daily papers, from which alone those who are not Members are supposed to know what was said on the occasion, and to which alone, therefore, we can advert,-by no one were these references so explicitly made as by Mr. Macaulay, one of the Members for Edinburgh, son of the late Zachary Macaulay, Esq., the friend of Mr. Wilberforce, and whose praise for genuine orthodoxy, and for consistent piety, is "in all the churches." What Honourable Members actually said, of course, we are supposed not to know; and were their speeches confined to the place where they were delivered, it might be necessary, for the sake of freedom of debate, to continue in this state of apparent ignorance. But the reports that are published go through the whole empire; and are addressed, in point of fact, to all the subjects of the realm. On these reports, therefore,-assuming nothing concerning their accuracy, but taking them just as they are,observations, explanatory or defensive, may be indispensably requisite. And this, we think, is the case on the present occasion. Before, however, we proceed, with all due respect to the supposed authors of the reported speeches, but with all the fidelity which truth and justice require, to make some remarks on the particular statements of individual Members, we wish to introduce a few both on the general subject, and the singular— we may add, instructive-character of the division which concluded the debate. Sir Robert Peel is reported to have said, that he "never knew a debate in which the preponder ance of argument was so completely on one side." The remark only proves that very different opinions may be formed of the same subject, by persons who regard it from different points of view. To us, the real weight of sound argument appears to have been altogether on the opposite side of the question. By a copious use of the old petitio principii fallacy, as well as by the most perfect misrepresentation of the real facts of the case,-misrepresentation not less real for being undesigned, there might be gained an apparent conclusiveness to the arguments employed by Sir Robert and his friends; but it was only apparent, as we think we can satisfactorily demonstrate. We may, of course, be mistaken. We claim no exemption from the usual fallibility of human nature. But we will give our readers the opportunity of judging, by laying before them, explicitly and honestly, the grounds of our opinion. What, then, are the real facts of the case? The Bill, in the first place, professes to have for its object Dissenting trusts in general. Now, on this, two observations are necessary. First, The vast majority of Dissenters are opposed to the measure; they are satisfied with the law as it now is; and not only do not call for alteration, but have, in the most decided manner, expressed their fixed opinion that none should take place. Second, The orthodox Dissenters-that is, the immense majority-do not need any alteration. They hold no Unitarian endowments of which they are threatened to be deprived by application to the courts of equity. The reverse, without a single exception, is the case. The real, the exclusive object of the Bill is to secure to Unitarians the possession of property which-according to the rules of law hitherto acted upon, and by which the intention of the original trustor is made to govern, without any application of the limitation principle, the use of the property by all subsequent trustees-can be proved, by the evidence hitherto admissible, to have constituted Trinitarian en dowments. It is well known-we might say, it is on all hands admitted-that such perversions of trust-property exist only among Unitarians. They, and they alone, will be benefited by the Bill; and if the framers of the measure would speak out, they would acknowledge that it was for them alone that it was brought forward. We say nothing now of the objections to the manner in which it was brought forward, though these are numerous and weighty. Originally designed to include Irish cases, (and, indeed, especially contemplating them,) at first it appeared only to refer to such as might exist in England. As at first introduced, it contained a clause withdrawing all pending suits from its application; but, after the third reading, so quietly, that the change was not known till the Bill came down to the Commons,-in the place of this clause was put another, by which suits then pending, and ripe for decision, were subjected to the newly-established law: this clause, thus introduced at the last moment, so that no opportunity was given for the expression to the Lords of public opinion on it, being intended to refer to a particular case then before the Irish Chancellor, ready for decision, and decision on which was only postponed. The Irish Lady Hewley case, having been thoroughly argued, is about to have a decision pronounced similar to that pronounced on a like case in the English Chancery: was it not to prevent this decision, intimated, but not officially pronounced, that this unusual clause was introduced in so unusual a manner? But, passing by these objections to the manner of proceeding, we come to the Bill itself. Our first objection is to the alteration of the law which it makes. We are glad that it is altogether unnecessary, on this occasion, to go into any minute description of the law as hitherto declared by the courts of equity. It is exceedingly difficult for unprofessional writers to treat on such subjects, as not possessing that perfect understanding of the precise meaning and effect of that |