Narrative of a celebrated Auto de Fé in the City of Logrono. The celebration of "this most famous and holy auto" was attended by such multitudes of priests, monks and friars, and by such crowds of the devout, who came " even from far distant countries," as had never been collected on any former occasion. A host of "minstrels, musicians and 'ministers" accompanied the procession of the "holy green cross" (the standard of the inquisition), which was afterwards planted on a high scaffold, and surrounded by torches. A religious guard paraded about it till the dawn of the following day, when fifty-three culprits were brought forth from the prisons of "the holy office." Twenty-one, who had recanted, marched first in "the vestments of degradation," and some with ropes round their necks, with which they were to be scourged. Twenty-one others followed, condemned to various punishments. Next came the bones and the figures in effigy of five individuals who had been already executed; and at last six other persons, who, at the end of the ceremony, were to be delivered up to be burnt alive. They were all so appropriately and beautifully clad" (the relation says), "that it was truly well worth seeing. A mule bearing a coffer covered with velvet, in which the sentences were enclosed, was next in rank, and then the inquisitors, the magistrates and the different religious orders, all arranged with "great authority and gravity." On arriving at the scaffold, the "worst criminals were stationed at the top, and the rest at different elevations according to their crimes." The inquisitors, officers of the civil power, ecclesiastics of rank and other dignified individuals to the number of a thousand, were seated in the lower benches of the scaffold; and a place was erected for the criminals after they had been long enough exhibited, in which were two pulpits from whence their sentences were to be read to them. 577 tinued-first, of "two famous cheats", After a sermon from a Dominican friar, the whole of the first day was employed in reading the sentences of eleven of the most atrocious of the capitally condemned, six of whom were given up to be immediately burnt, and of these no further mention is made. On the following Monday the other criminals were brought forth; every thing was arranged as before; a sermon was preached by a Franciscan monk, and the reading the sentences was con to say, Eighteen persons who were to be reconciled, were next brought to the highest floor of the scaffold, and while they were on their knees, they were "received into the communion of the church by a most devout and solemn service." All who witnessed it were inspired by the holiest feelings; "nor did they cease giving grateful praises to God and to the most holy inquisition." And thus the auto was concluded. The “green cross" was borne to the church amidst anthems of " Te Deum laudamus;" the convicted were handed over to the civil power to receive" the merciful award" of their devout judges; and so the day closed upon the pious actors in this dark tragedy. In another communication some detail shall be given of the incredible evidence which was received against these victims of superstition-the evidence indeed of a host of witnesses. The records of human credulity can perhaps furnish no parallel. B. 578 SIR, Ν Dr. Thomson's Plan of a Charitable Fund in Unitarian Congregations. Halifax, September 17, 1816. IN the « Account of the opening of the New Unitarian Chapel, at Oldham, in Lancashire," in your Number for February, (XI. p. 121,) the reporter has taken notice of a few observations which I took that opportunity of making on the propriety of establishing a Fellowship Fund in connexion with Unitarian congregations. As several friends have approved of the idea, and have applied to me to detail my proposal, I have done so, and offer the following plan for insertion in the Monthly Repository or Christian Reformer. PROPOSED REGULATIONS. 1. That there be established in the society of Unitarian Christians assembling at * * *a fellowship fund. 2. That its objects are: (1.) to assist the members of the society with occasional relief under the pressure of sickness, infirmity or want; (2.) to defray the expenses (such as fire, candles, &c.) incidental to the meetings for religious edification and prayer* in the society; (3.) to present such occasional contributions as the fund may allow to Unitarian chapels about to be erected or enlarged; to the academies in our persuasion established at York and Hackney; to the Unitarian Fund, and to any other institution now existing, or which may hereafter be formed, which may seein calculated to promote the diffusion of Christian truth, and to inculcate holiness of heart and life. 3. That the fund be supplied by voluntary donations and subscriptions. 4. That every donor of five shillings annually, or subscriber of one penny The second object is specified in this rule from such a fund having been needed (and supported by a small weekly contribution of the members) in the religious society to which the proposer belongs. This object may be omitted and others specified according to the local circumstances of particular societies: such as, to assist infant societies in obtaining regular public worship and in defraying the expenses of rent and of fitting up a place for that purpose; to form or assist in defraying the expenses of plans for establishing plain and Scriptural preaching in districts, or circuits; the support of a vestry library, tract society, Sunday school, &c. the purchase of Bibles and hymn books for the poor in the society, &c. &c. per week (not in arrears) be entitled to vote on any case brought before the members of the fund. 5. That a president, secretary, treasurer, two auditors, and one collector for every ten donors or subscribers, be appointed; the election to these offices to be annual, with the exception of that of president, which shall be offered permanently to the minister for the time being. 6. That when a case is to be offered for consideration and assistance, the secretary, on receiving a requisition signed by five members, shall call a meeting of the fund to be held immediately after the afternoon's service in the vestry (school-room or chapel as may be), to take the case into consideration and the sum proposed to be voted. 7. That no case shall be finally decided till a second meeting has been held on the Lord's day afternoon (after service) next following the first meeting, except in cases of infirmity, sickness, or want requiring immediate relief. 8. That in all cases a majority of the members entitled to vote (Rule 4.) shall decide, the president, and in his absence the chairman, having a casting vote. 9. That the subscriptions and donations as received by the treasurer, shall be put into the bank for savings, [or into the hands of such person as a majority shall deem trust-worthy] in the joint names of the president, secre tary and treasurer; and that all orders for payment shall be signed by not less than two of these officers. 10. That the secretary keep a book for minutes of the meetings, and the treasurer an account book: That these be open at every meeting for the inspection of donors and subscribers (not in arrears). That a statement of the accounts examined and attested by the auditors be submitted to the general annual meeting, and if approved be hung up in a conspicuous part of the vestry (or other place of meeting) for month. not less than one 11. That an annual meeting be held after afternoon service on the first Lord's day in January, of each year, and that notice shall be given of the same on the preceding Lord's day, as well as on the day of meeting that at this meeting the officers Dr. Thomson's Plan of a Charitable Fund in Unitarian Congregations. 579 be elected, the accounts passed, and deserves particular notice, viz. that other business be transacted. FORMS OF NOTICE. We, the undersigned, request you to call a meeting of the members of the fellowship fund to be held the next Lord's day (the instant) immediately after afternoon's service, to take into consideration the propriety of voting a sum of money to [assist our Unitarian brethren at Thorne in Building their Chapel] (signed) AB. CD. EF. GH. IJ. dated To Mr. Secretary to the Fellowship Fund. Notice from the secretary, to be read by the minister or clerk. The members of the Fellowship Fund are requested to meet in the vestry this afternoon immediately after service. By a plan of this kind, Mr. Editor, union and co-operation in individual societies would be promoted; a state of things in every point of view desirable, and preliminary to any good to be expected from a general association of the Unitarian body. The progress of Unitarianism, and the efforts made for its advancement, would be detailed in these societies, and carried home to and again discussed at the firesides of the members. Thus accurate information would be circulated, and an increased interest in and attachment to the cause excited, not only amongst the members of the same congregation, but between the scattered societies of the Unitarian body. The calls upon Unitarian liberality, for the erection of new chapels and other important objects, have of late happily been frequent. But if continued, which I trust will be the case, they cannot be so promptly met, and so effectually answered as they ought to be. The willing giver will from prudential motives be obliged however reluctantly to withhold his aid. We must therefore look out for other and multiplied sources of supply, and call in the many in aid of the few. Before you is a plan for that purpose, which whilst it organizes a fresh set of contributors, and falls so easily upon all as not to be felt by any, does not interfere with nor supersede the exercise of liberality on the part of the affluent members of the Unitarian body. I will only add of this project, that I shall be truly glad to see it superseded by a better. There is indeed one, objection which these plans for raising additional sums of money in any congregation, do in fact detract from the stipend of the stated minister; or where that stipend is low and insufficient, tend to keep it so. I allow this objection in all its force as applied to many of the topics of sermons on particular occasions and to subsequent congregational collections; but I deny the assumption upon which this objection proceeds, as applied to the project detailed above. It will be found (except in cases of endowment) that a small salary bears a direct proportion to the smalĺness of a congregation. If this be so, all plans that tend to increase the numbers of a religious society, tend to the increase of the minister's salary; and this tendency must be granted to all means likely to convey information, excite additional interest, and promote personal attachment and intercourse and congregational union and co-operation. By some an objection may be felt to the term fellowship fund. I care little about the naine, and have not any objection to its being termed an auxiliary fund, a coininon fund, or any other name, provided the end be kept in view. It certainly is always desirable to call things by their right names, and I do not propose the project or the designation as at all corresponding with the xovwvia, the "fellowship" of the primitive Christian church, nor as at all wishing to interfere with that apostolical institution wherein it is observed. Such a Christian contribution, were it universal, would be more efficient; and most earnestly would I wish to see it supersede the proposal before you, which is simply a project to organize a new and permanent set of contributors, and which must stand or fall on the ground of expediency alone. One word as to the productiveness of such a plan, and I have done. So far as I know, we have not any data to form any tolerably correct estimate of the Unitarian population of the United Kingdom; but if for the sake of illustration, we suppose a plan to be adopted which would associate one hundred thousand contributors throughout the empire, at one penny a week cach, it would produce nearly twenty-two thousand pounds per aunum, (21,6667. 13. 4d); when probably at 680 present not so many hundreds are raised from the same sources for the same purposes. JOHN THOMSON. P. S. A friend, whose name is well known to your readers, and which, did I feel at liberty without his permission to mention, would insure attention to the subject, favoured me with the following remarks in reply to a rough sketch of the project detailed above. "The increase of calls on Unitarian benevolence is a pleasing sign of the advancement of truth, but I agree with you that as at present carried on they must exhaust and weary. To all religious societies, indeed, the advice is applicable; but to small associations of detached converts who are at too great a distance to join an established congregation, and not yet sufficiently numerous or opulent to build a place and maintain a minister, I would particularly recommend St. Paul's advice to the Corinthians about collecting for the saints,' (1 Cor. xvi. 2.) On every first day of the week let every one lay by as God hath prospered him." Let them never fail to meet regularly for public worship every Lord's day, &c. Let there be a box with a slit in the lid into which every one may put in according to individual discretion and convenience, from a halfpenny upwards, and without any one knowing its amount but himself. Let it be periodically opened by appointed officers, and a regular account kept of its produce. What is more than is wanted for the relief of occasional distress, or for benevolence to other charities, should be carefully put out to interest and managed to the best advantage and thus without any burden upon them, a fund would in time be raised equal to all their wants. In already established larger congregations, I greatly approve your regulations for the fellowship fund." Mr. Howe in Auswer to Y. N.'s Objection to the Divine Government. THAT human life is a chequered scene of good and evil, of pleasure and pain, of the exhilarations of hope and the mortification of disappointment, is a point of no doubtful disputation. The most unfortunate of our fellow creatures have some comforts or other remaining, to sweeten the bitter cup which is given them to drink, whilst imperfection and uncertainty characterize the enjoyments of the most prosperous. The estimate of the happiness or infelicity of the present condition of men, is much influenced, I think, by the peculiar constitution and state of mind of the person who makes it, and the views he entertains of the divine government. If he be subject to depression of the animal spirits, and also has embraced a rigid system of religion, looking on the Deity as an object rather of dread than of love, dooming the greatest part of mankind, by an eternal and irreversible decree, for the offence of their first progenitor, to unavoidable and endless misery; the estimate of human life formed by such a one will probably partake of the gloom of his disposition and the rigour of his creed. Good Dr. Watts was in one of his melancholy moods, and had not the most cheerful views of religion, when he composed the hymn containing the following lines. "Lord, what a wretched land is this, That yields us no supply, But pricking thorns through all the And mortal poisons grow, With dang'rous waters flow. Lies through this horrid land. Your Correspondent, Y. N. in the Monthly Repository for May last, ly imbibed the spirit of the lines just p. 277, seems to me to have thorough quoted. He looks at human life Mr. Howe in Answer to Y. N.'s Objection to the Divine Government. mankind) it must be determined by the knowledge of the actual feelings of men in general, during the whole of their mortal existence, as far as these can by any means be ascertained. Should it appear that good preponderates over evil, and happiness outweighs the miseries of life, a strong presumptive argument is hereby furnished for perfect ultimate felicity, when the scheme of the divine government respecting man is completed. Should the reverse however be established, and it be clearly shewn that evil prevails more than good, pain and distress more than ease and comfort; even in this case so many proofs present themselves of the benevolence of God in the constitution of nature, and the salutary tendencies of evils themselves, that we should be justified in inferring the necessity of them to such an extent, in this introductory scene, but not in concluding that therefore evil will eventually triumph over good. As to the estimate of which I am treating, let the comparison be fairly made on an enlarged view of the aggregate of mankind, and the evidence, I think, appears in favour of the comforts of life exceeding its infelicities. On this extensive scale should the inquiry be conducted, and not confined to the peculiarly sad condition of certain individual sufferers, or to such times as the present, when more than usual distress prevails. Neither is it necessary, in order to vindicate the wisdom and goodness of our heavenly Father, or to prove the prevalence of happiness over misery, to assert that the pleasing sensations of every human being, whether he remains on the stage of life for a longer or shorter period, exceed his painful feelings. That in some particular cases the latter should exceed the former seems unavoidable, unless the Deity deviated from those general laws which he has established, and according to which he sees it best to act. I now proceed to the examination of the first and principal of the objections, (and indeed chiefly the foundation of the others) which Y. N. states against the divine government, as it respects the happiness of the present state. "In contemplating human society," says he, "the first considera-, tion that offers itself is, that men like all other animals, increase in number or VOL XI. 581 multiply much faster, than their means of subsistence." He is however mistaken in supposing that no writers on this subject have attempted to answer this argument. The fact is admitted by Dr. Paley, in his "Natural Theology," and the observations which he makes on this part of the constitution of things 1 shall transcribe, as tending at least to abate the force of the objection. "The order of generation proceeds by something like a geometrical progression. The increase of provision under circumstances even the most advantageous, can only assume the form of an arithmetic series. Whence it follows that the population will always overtake the provision, will pass beyond the line of plenty and will continue to increase, till checked by the difficulty of procuring subsistence."-Paley's Nat. Theol. p. 548. "In what concerns the human species, it may be a part of the scheme of Providence, that the earth should be inhabited by a shifting or perhaps a circulating population. In this economy, it is possible there may be the following advantages; when old countries are become exceedingly corrupt, simpler modes of life, purer morals and better institutions may rise up in new ones, whilst fresh soils reward the cultivator with more plentiful returns. Thus the different portions of the globe come into use in succession as the residence of man." -P. 520. When a country possesses a greater population than the means of affording it provisions, distress must be the result to a portion of its inhabitants. The evils however arising from such a state of things will not, generally speaking, rush on them suddenly, but approach by gradual steps. As the difficulties increase of procuring a livelihood, many of the lower classes of society, especially mechanics and husbandmen, are induced to remove to countries less thickly inhabited, and which promise to reward their exertions with a more comfortable subsistence. Hereby the barren desert becomes a fruitful field, and the wilderness, before the haunt of beasts of prey, in due time is changed into a safe and commodious habitation for man; " joy and gladness," in the words of the prophet, "are found therein, thanksgiving, and the voice |