unusual occurrence or adventure, but of its precise nature we are not informed.

Although Mr. Lewis was not born in America, his attachment to the country was coeval with his settlement in it. He early espoused the patriotic cause, against the encroachments of the British government, and was among the first to unite with an association which existed in several parts of the country, called the "Sons of Liberty," the object of which was to concert measures against the exercise of an undue power on the part of the mother country.

The independent and patriotic character which Mr. Lewis was known to possess, the uniform integrity of his life, the distinguished intellectual powers with which he was endued, all pointed him out as a proper person to assist in taking charge of the interest of the colony in the Continental Congress. Accordingly, in April, 1775, he was unanimously elected a delegate to that body. In this honorable station he was continued by the Provincial Congress of New York through the following year, 1776, and was among the number who declared the colonies forever absolved from their allegiance to the British crown, and from that time entitled to the rank and privileges of free and independent States.

In several subsequent years he was appointed to represent the State in the National Legislature. During his Congressional career Mr. Lewis was distinguished for a becoming zeal in the cause of liberty, tempered by the influence of a correct judgment and a cautious prudence. He was employed in several secret services; in the purchase of provisions and clothing for the army; and in the importation of military stores, particularly arms and ammunition. In transactions of this kind, his commercial

experience gave him great facilities. He was also employed on various. committees, in which capacity he rendered many valuable services to his country.

In 1775 Mr. Lewis moved his family and effects to a country seat which he owned on Long Island. This proved to be an unfortunate step. In the autumn of the following year his house was plundered by a party of British light horse. His extensive library and valuable papers of every description were wantonly destroyed. Nor were they contented with this ruin of his property. They thirsted for revenge upon a man who had dared to affix his signature to a document which proclaimed the independence of America. Unfortunately Mrs. Lewis fell into their power, and was retained a prisoner for several months. During her captivity she was closely confined, without even the comfort of a bed to lie upon, or a change of clothes.

In November, 1776, the attention of Congress was called to her distressed condition, and shortly after, a resolution was passed, that a lady, who had been taken prisoner by the Americans, should be permitted to return to her husband, and that Mrs. Lewis be required in exchange. But the exchange could not at that time be effected. Through the influence of Washington, however, Mrs. Lewis. was at length released; but her sufferings during her confinement had so much impaired her constitution, that in the course of a year or two she sunk into the grave.

Of the subsequent life of Mr. Lewis, we have little to record. His latter days were spent in moderate circumstances, his independent fortune having in a great measure been sacrificed on the altar of patriotism during his country's struggle for independence. The life of this excellent man

and distinguished patriot was extended to his ninetieth year. His death occurred on the 30th day of December, 1803.-Goodrich.

to us.

"To a student of English literature, then, Dublin means Dean Swift, and it is of him and his works that he most thinks as he enters the cathedral. He was intellectually a giant, but morally a pigmy. No one respected him, but every one feared his biting invective. When he came to take his place in the Deanery, to which he had been appointed, he found upon the door of his cathedral:

To-day this temple gets a Dean,
Of parts and fame uncommon-
Used both to pray and to profane,
To serve both God and Mammon.

This place he got by wit and rhyme,
And many ways most odd;
And might a bishop been in time,
Did he believe in God.

He was a failure as a school-boy, and was allowed his diploma from Trinity College only by special favor, yet he became a learned man, and wrote in a style so pure that his English is a model to this day. His style is the only pure thing about his writing. Time was when he was a master; time is when we can do without him and his satires. He was wise and witty, and could make a pun worth hearing a rarer art than many seem to suppose. A lady walking along, knocked a violin over with her mantle;

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and the Dean exclaimed-quoting the line of Virgil :

Mantua, vae, minium miserae vicina Crem

onae.

(Unfortunate thou art, Mantua,

Being thus near the wretched Cremona.) Across Anglesea we are in Wales proper and at Bangor. In Dublin we saw coarse features, protruding lower jaws, upturned noses and large teeth thrusting thick lips aside. We heard the real brogue-the purest English in the world'-The voices were rancus, and the inflections most unpleasant. The children (at Dublin) were but miniature reproductions of the parents in both form and clothing. They were not young, but were sharp mercenary wretches, as ready to beg a penny as to abuse the giver. spite of this, they were perfectly intelligible and never at a loss for

words.

In

Greek to us,

At Bangor, what a change in everything! A group of boys were just outside the station busily talking among themselves in their own Welsh tongue, worse than though it sounded sweet to stranger's ears. They had delicate features and expressive eyes, and carried themselves with a quiet grace and selfpossession that would make them marked anywhere. They were poor fellows, as their ragged, but neat, garments showed. We accosted them, and they replied in English, simply and clearly-in a refreshing contrast to what we had heard for days. When they had answered our questions, there was no begging for a penny, and, to our 'Thank you', came the familiar 'You are welcome.' We would have noticed them more closely, if it had not been for a cab that drove up just at that moment and for the group that alighted therefrom-a mother and two daughters evidently, and Welsh from their speech. One of the children was a young lady of

eighteen, and the other a child of ten. Here again were the fine features and delicate appearance, so often seen in America, but so rarely in Britain.

It is not safe to generalize from few facts, but the little we saw of the Welsh made us strongly appreciate them. If they lack the keeness and repartee that characterizes the inhabitant of Dublin-be he big or little they show a courtesy in their treatment of strangers, and have a refined air, that is most charming to anyone.

From Bangor a half hour ride on the cars will carry a person to pretty Llanberis. A visitor can play at mountaineering as much as he likes. Snowdon is the highest mountain south of Scotland-and there eclipsed by but one I believe. Its summit is not at all difficult of access from Llanberis. There is a caiern at the very summit and two rude huts, wherein a sturdy Briton of a speculative nature, sells bread, butter, cheese and beer at prices commensurate with the attitude.

You left the village with a hope that the mist would be gone ere you reach the summit, but you are disappointed, for the vapor is black and dense about you. Nothing can be seen but billows of dull gray, and your shivering companious look weird and uncanny, if they move a few paces away. You know that below you, all the lowlands are basking in one of the few sunny days that the season brings. It is on this bare mountain top alone that the warm vapors of the Gulf Stream are condensed into such impenetrable gloom. How vexatious! Will it clear off to day? Possibly. You spend half-anYou spend half-anhour in reading the names and inscriptions in the register. One or two chronicle fine views, but by far the greatest part are records of failures like your own, At your very feet a great cleft is made through the

mists, and you gaze down the precipitous side of the mountain, far down to where the blue waters of a little lake reflect the surrounding peaks and sparkle in the sunbeams. You can scarcely fix it in your mind before it is gone.

Then for an hour you are treated to these kaleidoscopic views this wonderful panorama of instantaneous pictures. One thing only you learn, the rift changes with the wind. Where it will begin, what its shape will be, or where it will end, you cannot tell. There is Llanberis, with its charming lake, its pretty villas, its great slate great slate quarriesfrom which at intervals come the reports of tremendous blasting. Beyond are hills and rocks, and then the blue waters of the straits and the shores of Anglesea. Enough cannot be said to make anyone, who has not seen something similar, realize the unique charm of those disolving views.

THE PILGRIM AND PURITAN IN HISTORY.

BY PRES. CYRUS NORTHROP, UNIVERSITY OF MICHIGAN.

The Puritan was not a Pilgrim, though the Pilgrim was a Puritan. The scene of the Puritan's career is the old world; the scene of the Pilgrim's career is the new world. The spirit of the Puritan was largely that of the Old Testament; the spirit of the Pilgrim that of the New Testament. The Puritan when he was honest, was like the old prophets, who "cried aloud, and spared not;" the Pilgrim was more like our blessed Lord. The Puritan was an advanced Protestant; the Pilgrim was an advanced Christian. The Puritan represented what he conceived to be orthodoxy; the Pilgrim what he believed to be spiritual Christianity. The Puritan believed in liberty for

those who thought as he did; the Pilgrim believed in liberty for all. The Puritan was intolerant and persecut ing; the Pilgrim was charitable, and never persecuted. The England of modern times is largely the product of Puritanism; America, with her free institutions and her perfect religious liberty, and the Congregational churches with their broad views of truth and their eminently catholic spirit, are the legacy of the Pilgrims. The Puritans were reformed Episcopalians, as the Episcopalians were reformed Roman Catholics. The Pilgrims were reformed Puritans.

The Protestant Church of England, organized by that eminent and muchmarried Christian, Henry VIII, was a remarkable establishment. It was a state church, embracing all the people as state Christians. It had as much of the Roman Catholic pomp in worship and forms and vestments and altars as it could well retain, and still be regarded by any one as a reformed church. Its policy was to retain as much as possible of what its children, lately Roman Catholics, had been accustomed to in worship, so that if any of them were still Roman Catholics in heart they might not feel it a very great hardship to be Protestants in worship. Doubtless there were many sincere Christians in this church in the reign even of Henry, for the leaven of the gospel had not wholly failed to do its work in England; but so far as the church itself was concerned, it was no more a body of Christian believers, according to the New Testament idea of a church, than would be a church established by law here in this city, and made to include the mayor and aldermen and all the people of the city. Under such conditions, the church could hardly fail to make much of the outward symbols of worship, and comparatively little of the inward spirit

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of the individual member. And so, according to the greater or less degree of affection for the Roman Catholics on the part of the sovereign, the worship of the state Episcopal church exhibited a greater or less degree of conformity to Catholic worship. A large part of the English people, either from conscientious convictions, or from the teachings of experience, through political contests with Roman Catholic powers, entertained a very bitter hatred towards the Roman Catholic church, and were keenly sensitive to any indication of its returning power. Hence it came to pass that during the whole of the great Puritan convulsion which agitated England from the time of Elizabeth to the restoration of Charles II., through the reigns of James I., Charles I., the Commonwealth and the Protectorate, while there was a constant demand for reform in the church, and parliament never got a chance to speak without insisting on the immediate needs of a reform in the church, the demand was never for a higher and more spiritual life of the individual members-which could not indeed be very well brought about by act of parliament-nor even for more godly preachers, which might have been secured, or, at least, room might have been made for such by the removal of the ungodly-but always the demand was for some change in the worship or in the dress of the clergyman, by which change. Roman Catholic influence and feeling were to be less evident in the churches. These Puritan reformers were particularly anxious to get rid of the practice of using the sign of the cross, of kneeling at the communion, and of having clergymen wear certain kinds of vestments in the service. Even as late as 1641, after the struggle had been going on for years, after the long parliament had begun its

session, the reform of the church was still called for, and commissioners were sent into every county, "for the defacing, demolishing and quiet taking away of all images, altars or tables turned altarwise, crucifixes, superstitious pictures, monuments and reliques of idolatry out of all churches and chapels."

Henry VII1. had been dead more than ninety years, and yet a Puritan parliament, which by this time had become a Presbyterian parliament, can discover, or does discover no more efficient method of reforming the church than to send a lot of commissioners through the country to look after "tables turned altarwise" in the churches, and the historian Green adds, that at this time "the bulk of the Commons and of the Lords were averse to any radical changes in the constitution or doctrine of the church." The church was a state church, resting on the principle that if the sovereign of a country be Christian, the nation is a church, and all subjects not in arms against the Christian sovereign are church members. Yet no mere Puritan, no Puritan who was not also a separatist, and therefore to be classed with the Pilgrims, opposed this constitution of the church, or thought that the church needed to be organized on a more spiritual plan. Keep out all indications of Roman Catholicism, and let the state church go on, was the sentiment of these Puritans. In the latter part of the reign of Elizabeth three men were put to death simply for withdrawing from the state church, and becoming what we should call Congregationalists; and the historian adds, "No Puritan voice was raised against this persecution." It was thought to be all right, because these men had been guilty of schism, and schism has always been a terror to your iron-clad Christian.

So the Presbyterians of the time of Charles had no idea of what a church ought to be, or if they had, they did not let any one know it. Against "dissidents from the legal worship of the church the Presbyterians were as bitter as Laud himself." They fought on the side of Puritanism and reform, saw bishops and priests of the Episcopal church remodeled or put out of the way, and confidently expected that they were to take the place of these in running the state church, Presbytery supplanting Episcopacy. Milton saw the point when he wrote, "New Presbyter is but old Priest writ large." And these Presbyterians when they found that the contest was not after all to redound to their exclusive advantage, that Cromwell was employing "godly men" as soldiers, who were dissidents or independents, turned around and arrayed themselves against Cromwell. Yet Cromwell and the army represented liberty of conscience. What idea of liberty of conscience the Presbyterians had may be seen by what the historian Green calls the fiercest blow at religious freedom which it ever received, an act of Parliament in 1647, to pass which the Presbyterians flocked back to their seats, as the historian says.

The act provided that any man denying the doctrine of the Trinity, or of the divinity of Christ, or that the books of Scripture are the word of God, or the resurrection of the body, or a future day of judgment, shall suffer death. Also that any man declaring that man by nature hath free will to turn to God-and any man asserting that the church government by Presbytery is anti-Christian or unlawful, shall be committed to prison. Remember that this is the Presbyterian idea of what religious liberty ought to be-expressed in a formal act of parliament more than a quarter of a century after the Pil