spread delight through his house. No more will his edifying example dictate to his numerous offsprings the sweetness of virtue and the majesty of patriotism. No more will his sage advice, guided by zeal for the common happiness, impart light and utility to his caressing neighbors. No more will he illuminate the public councils with sentiments drawn from the cabinet of his own mind ever directed to his country's good and clothed in eloquence sublime, delightful and commanding. Farewell-first rate patriot-farewell! As long as our rivers flow or mountains stand-so long will your excellence and worth be the theme of our homage and endearment and Virginia, bearing in mind her loss, will say to rising generations-IMITATE MY HENRY!"

In tracing the character of this great and good man his examples in public and private life are found worthy of imitation. As by magic he threw off the cumbrous mass that so long confined his mighty genius and at once became a gigantic and brilliant intellectual man. Nature had so moulded him that the ordinary concerns of life never roused him. Had not the momentous subject of freedom engaged the mind of this bold and noble patriot he might have closed his career with its strongest powers unspent and left his loftiest talents to expire beneath the surface of the quarry from which they sublimely rose in peerless majesty. It required occasions of deep and thrilling interest to bring his latent energies into action. The exciting causes of the revolution were exactly calculated to bring him out in all the grandeur of his native greatness. As an advocate, orator, patriot and statesmanhe was the colossus of his time. As Grattan said of Pitt-there was something in Patrick Henry that could create, subvert or reform-an understanding, a spirit, an eloquence to summon mankind to society or break the bonds of slavery asunder and rule the wilderness of free minds with unbounded authority-something that could establish or overwhelm empires and strike a blow in the world that should resound through the universe. He maintained his opinions with great zeal but held himself open to conviction of error. When under discussion he opposed the Federal Constitution but subsequently approved its form and substance.

His private character was as pure as his public career was glorious. He was twice married and the father of fifteen children. As a husband, father, friend, citizen and neighbor he had no superior. The closing paragraph of his will is worthy of record, showing a profound veneration for religion. "I have now disposed of all my property to my family. There is one thing more I wish I could give them and that is the Christian religion. If they had this and I had not given

them one shilling they would be rich and if they had not that and I had given them all the world they would be poor."

Coming from one of the clearest minds that ever investigated the truths of revelation this short paragraph speaks volumes in favour of that religion which is despised by some-neglected by millions and is the one thing needful to prepare us for a blissful immortality beyond the confines of the whirling planet on which we live, move and have ! a transient being. Ponder it well, dear reader and govern yourself accordingly.

JOSEPH HEWES.

CHARITY, like the patriotism of '76, is more admired than usedmore preached than practised. It descended from heaven to soften the hearts of the human family-mellow the asperities of human nature. It is the substratum of philanthropy, the main pillar of earthly felicity, the brightest star in the Christian's diadem, the connecting link between man and his Creator, the golden chain that reaches from earth to mansions of enduring bliss. It spurns the scrofula of greeneyed jealousy, the canker of self-tormenting envy, the tortures of heart-burning malice, the typhoid of boiling revenge, the cholera of damning ingratitude. It tames the fierce passions of man, prepares him for that brighter world where this crowning attribute of Deity reigns triumphant. Could its benign influence reach the hearts of all mankind the partition walls of sectarianism would be lost in pure philanthropy, individual and universal happiness would be immeasurably advanced, many of the dark clouds of human misery would vanish before its heart cheering soul reviving rays like a morning fog before the rising sun. It is an impartial mirror set in the frame of love embossed with equity and justice. Let broad and universal charity pervade the family of man with its sunbeams of living lightthen a blow will be struck for the KING of kings that will resound through the wilderness of mind and cause it to bud and blossom as the rose. Then the human race will be rapidly evangelized and made free in the fraternizing gospel of the WORD-a gospel untrammelled by the inventions and dogmas of men-a gospel crowned with all the glory of original simplicity and heavenly love.

These practical remarks are induced from a review of the life of Joseph Hewes whose father was one of the persecutea Quakers of New England and was compelled to fly from Connecticut in conse

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quence of his religious tenets. A marked inconsistency has often been fearfully exemplified by those who have fled from religious persecution. The moment they obtained the reigns of power they have become the relentless persecutors of all who would not succumb to their authority and dogmatical dictation. In the biography of Charles Carroll the reader has one example. Under the administration of the Saybrook and Cambridge platforms a sterner policy was pursued towards the Quakers of New England than against the Roman Catholics of Maryland. Before these platforms were systematically dovetailed together the Baptist denomination was banished from the old settlements. Roger Williams came from Wales to Massachusetts in 1631 and preached the Baptist doctrine at Salem and Plymouth until 1636 when he and his flock were banished for their religious opinions. He and his adherents removed into the wilderness of Rhode Island and commenced the town of Providence. They formed the first church in New England where undisturbed freedom of conscience was enjoyed with a republican form of church government. The framework of the Cambridge platform was commenced by an ecclesiastical convention in 1646 and the superstructure completed in 1648. this platform the municipal and legislative proceedings of Massachusetts were based for sixty years. In 1656 the legislature passed a law prohibiting any master of a vessel from bringing a Quaker into the Colony under a penalty of one hundred pounds. The next year a law was passed inflicting the most barbarous cruelties upon the members of this peace-loving sect-such as cutting off their ears, boring their tongues with a hot iron, unless they would desist from their mode of worship and doff their straight coats and ugly bonnets. In 1669 a law was passed banishing them on pain of death. Four of them who refused to go were executed. Some historians have had the effrontery to excuse this cruelty because the Quakers promulged their doctrines too boldly and thus provoked the Cambridge authorities. This sophistical apology is too far fetched. It shrinks from the mellow touch of charity and the fair scrutiny of justice. The cruelty admits of no palliation until we can convert the baser passions into virtues. By recurring to the bigotry and fanaticism of that period we can readily learn why such a course was pursued. This affords ne healing balm for the mind of a true philanthropist. We can only regret the past and rejoice that charity and liberty have so far triumphed in our now free and happy country as to dispel religious darkness and restore man to a degree of reason that has paralyzed

persecution unto blood for opinion's sake-the brightest luminary in the constellation of a free government.

To avoid the penalties imposed, Adam Hewes, the father of Joseph, fled from Connecticut with his wife Providence and located near Kingston, New Jersey, where they lived peacefully and died happily. When they crossed the Housatonic river in their flight they were so closely pursued by the Indians that Providence was severely wounded in the neck by a ball from one of their guns. Joseph Hewes was born at the new residence of his parents in 1730. After receiving a good education in the Princeton school he commenced a commercial apprenticeship in Philadelphia. On completing this he entered into a successful mercantile business. For several years he spent his time in New York and Philadelphia and engaged largely in the shipping business. He was of a cheerful turn, had a penetrating mind, a sound judgment, a good heart and was persevering in all his undertakings. He was fond of social intercourse, convivial parties and sometimes exhibited the light fantastic toe. He entered into the full fruition of rational enjoyment without abusing it.

In 1760 he located at Edenton, North Carolina. He was soon after elected to the Assembly of that province and became a substantial and useful member. He made no pretensions to public speaking, was a faithful working man, a correct voter and punctually in his place. When the revolutionary storm commenced he faced its fury without the umbrella of doubt or the overcoat of fear. He was among those who pledged their lives, fortunes and sacred honors in the cause of Independence. He was a member of the Congress of 1774 and one of the committee that reported the rights of the American Colonies-the manner they had been violated and the proposed means for obtaining redress. From this circumstance we may infer that Joseph Hewes was a man of cool deliberation, clearness of perception and understood well the principles of constitutional law and chartered rights. The report of this committee is a lucid and elaborate document. By referring to the Declaration of Independence the reader will have the features of the first part portraying the rights of the colonies. By reading the instructions from the primary convention of Pennsylvánia in the biography of James Smith the second part will be seen pointing out the violations. The third part proposing the preliminary means for obtaining redress are fully set forth in the following extract. After relat ing the injuries of the mother country the report proceeds

"Therefore we do, for ourselves and the inhabitants of the several

colonies whom we represent, firmly agree and associate under the sacred ties of virtue, honor and love of our country as follows

"First. That from and after the first day of December next we will not import into British America from Great Britain or Ireland. any goods, wares or merchandize whatsoever or from any other place any such goods, wares or merchandize as shall have been exported from Great Britain or Ireland-nor will we, after that day, import any East India tea from any part of the world nor any molasses, syrups, coffee or pimento from the British plantations or from Dominico nor wine from Madeira or the West Indies nor foreign indigo.

"Second. We will neither import nor purchase any slaves imported after the first day of December next, after which time we will wholly discontinue the slave trade and will neither be concerned in it ourselves nor will we hire our vessels nor sell our commodities or manufactures to those who are concerned in it."

"Third. As a non-consumption agreement, strictly adhered to, will be an effectual security for the observation of the non-importation, we as above solemnly agree and associate, that from this day we will not purchase or use any tea imported on account of the East India Company or any on which a duty has been or shall be paid and from the first day of March next we will not purchase or use any East India tea whatever-nor will we nor shall any person for or under us purchase or use any of these goods, wares or merchandize we have agreed not to import which we shall know or have cause to suspect were imported after the first day of December, except such as come under the rules and directions of the tenth article hereafter mentioned.

"Fourth. The earnest desire we have not to injure our fellow subjects in Great Britain, Ireland or the West Indies, induces us to suspend a non-importation until the 10th day of September 1775 at which time, if the said Acts and parts of Acts of the British Parliament therein mentioned [see them in the life of James Smith] are not repealed, we will not directly or indirectly export any merchandize or commodities whatsoever to Great Britain, Ireland or the West Indies except rice to Europe.

"Fifth. Such as are merchants and in the British and Irish trade will give orders as soon as possible to their factors, agents and corre spondents in Great Britain and Ireland not to ship any goods to them on any pretence whatever as they cannot be received in America and if any merchants residing in Great Britain or Ireland shall directly or indirectly ship any goods, wares or merchandize for America in order to break the said non-importation agreement or in any manner

contra