venture to say that there has not been in modern times an instance of more unfeeling, ungentlemanly, unwise, and unchristian treatment of a defenceless woman, than is here exhibited, especially in connexion with Mr. Reid. He does not pretend that there were any charges against her moral character, but plainly implies the contrary. In his repeated harsh conversations with her, he charges her only with rejecting the su→ preme divinity of Christ, which he calls 'infidel ground.' Yes, he charges her also with perjury for having violated her covenant vows.' When she asks him civil questions, such as every minister should rejoice to answer, he replies with a sneer and rude charges. The following is an example, given in her own account of the whole transaction; (an account whose truth is vouched for by those who know her character and all the circumstances.) In the course of conversation Mr. Reid said, 'Christ had two natures.'

'Please to point out to me a place in the Bible where I can read this.'

'What if I do not give you the exact language of scripture? I give you the meaning, and that is sufficient. I did not come here to quibble. You are cavilling. You make me think of a lawyer. You are acting the part of a philosopher.'

Once he attempted to prove that Christ is God, by saying, he took upon him our nature.'

6

'Does the Bible say he had any other nature?'

Then I was compared to a lawyer and a philosopher again.'

Equally cogent was all the reasoning used, and equally kind all the treatment of Mrs. Richardson by

her minister. He did indeed express great pity for her, and wish his head were waters, that he might weep for her.' But it is all management and insult. After a show of forms of discipline, it ended in her dismission, or the withdrawing from her of the watch and fellowship' of the church; for though they had threatened it, they did not after all venture to excommunicate her in terms. She requested, again and again, in a respectful manner, a copy of their proceedings against her, but no notice was taken of her request. She soon after applied for admission to the unitarian church in Charlestown, where she then resided, and Mr. Walker, the pastor of that church, addressed a christian letter to Mr. Reid, asking what were the specific charges against her. Mr. Reid answered very much as he had answered Mrs. Richardson's questions, evading the point, and giving no information or satisfaction, except the implied admission, that there were no charges against her character.

On this singular case, we will only remark further, that an explanation of the whole is to be found in the state of things at Reading. About the time these proceedings began, a unitarian society was formed in Reading, chiefly by seceders from Mr. Reid's society. Some of his church joined the new society, and others went occasionally to hear the unitarian preaching. To prevent this, it was thought necessary to make an example of some one of these offending members straying from the fold. Whom should they take? Mrs. Richardson was poor and sick, and her husband in a state of health that rendered him unable to advise or defend her. They resolved that she

should be dealt with,' and if they could not reclaim her, they could treat her in such a way as to deter others. We are justified in saying this, by the fact, that there were others guilty of the same offence at the same time, yet not noticed; and the further fact, that there are still members of Mr. Reid's church, committing the same crime, both in opinion and conduct, and still undisturbed.

Of the same inconsistency, connected with the same spirit of exclusion, we knew another instance in one of the largest inland towns in our state. Some of the most respectable and reputable members of the orthodox church, asked a dismission and recommendation, that they might join with others in forming a unitarian church. The dismission was granted, but no recommendation. Other members of the same church, who did not remove from it, took the liberty of going not only occasionally, but constantly, to the unitarian meeting, and communed with the unitarian church. This some of them did for two years, without once communing with their own orthodox church in all that time. Yet the only individual who was noticed, and called to an account for these offences, was a poor intemperate, worthless man, of whom any church might be glad to free itself. He applied to the unitarian clergyman for advice, desiring him to solicit for him a letter of dismission from the orthodox, that he might be admitted to the unitarian church. The clergyman refused to have any thing to do with it.

We have other instances and remarks to give, but find they will carry this article to too great a length, and must therefore defer them. We would first ask

one or two questions. Do orthodox churches aim to be impartial and consistent in their application of what they regard as scripture rules of discipline? Is it their simple desire to reclaim the offender, whether his offence be one of faith or practice? Do they adopt the measures and use the tone most likely to convince him of his errors? If those whom they cut off' often grow worse and worse, in error or sin, where lies the fault? 'It must needs be that offences come, but wo to that man by whom the offence cometh.'

H.

INTELLIGENCE.

ANNUAL VISITATION OF THE DIVINITY SCHOOL AT CAMBRIDGE. The sixteenth Annual Visitation of the Divinity School took place in the College chapel on the 18th of July. After Prayer by Professor Palfrey, the exercises were conducted as follows, with the exception of No. 2 and 9, necessarily omitted.

1. Exposition of John iii. 1—12. Mr. Horatio Wood. 2. Reinhard and Oberlin compared, as examples of the Ministerial Character. Mr. Josiah K. Waite. Mr. John D. Sweet.

3. On Monastic Institutions.
Hymn-by the Choir of the Divinity School.

Come, thou Almighty King!

Help us thy naine to sing; &c.

4. On the Importance of Investigation into the Testimony of Scripture respecting Controverted Doctrines.

Mr. Andrew P. Peabody. 5. On earnestness in the cause of Christianity, as distinguished from zeal for a peculiar Scheme of Christian doctrine. Mr. Henry A. Miles.

Anthem-the Lord will comfort Zion; &c. 6. On George Fox and John Wesley, as Founders of Religious Sects. Mr. Rufus A. Johnson. of the Writers of the New Mr. Charles A. Farley.

7. On the Effect of the Situation Testament upon their Writings.

8. On the Unhappiness of a Skeptical State of Mind. Mr. Curtis Cutler.

Anthem-Lord of all power and might; &c. 9. On the Value of Christian Institutions.

Mr. Reuben Bates.

10. On Authority, as tending to restrain the just Exercise of Reason in Matters of Faith. Mr. Charles Babbidge. 11. The Young Minister's Anticipations.

Mr. Joseph Angier.

After these performances a hymn was sung by the Choir of the Divinity School, and the exercises were concluded with prayer by Professor Palfrey, Dean of the Faculty.

The exercises were attended by a large and highly respectable audience. The performances of the Young Gentlemen sustained a high character, and were listened to with great apparent interest.

PHILANTHROPIC SOCIETY OF THE DIVINITY SCHOOL, CAMBRIDGE. To the usual morning exercises at the Visitation of the Divinity School, on the 18th ult. were added, in the afternoon, several very interesting and eloquent addresses before the 'Philanthropic Society' of the School.

The exercises before the Society were introduced with Prayer, at 4 o'clock, by Rev. Dr. Ware ; after which, at the request of the Society, Professor H. Ware, Jr. explained to the audience the origin and purposes of the Society, and expressed to the assembly his views of the advantages that might be derived from it by the members of the School, as well as of the favorable influence which through them it might be expected to exert on the community.

By the statements of Professor Ware we learn that the great purpose of the Society was to collect information respecting the moral and religious wants of the community, and especially those portions of it whose situation, either through the disadvantages of birth, or the evils of poverty, temptation or oppression, calls for the sympathy and aid of their more favored brethren.

The Young Gentlemen of the Divinity School have for some time past manifested a deep interest in the condition of the prisoners in the state prison at Charlestown, and the coun