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which it made. Robinson did not die of the plague, it is true, but it is not less true, that during the prevalence of this scourge all public funerals were suspended and the ringing of bells even forbidden. Could he have formed an exception?

But a still more convincing argument is drawn from the fact that he was buried in a temporary grave a little pit where four coffins were laid in together - hired for a term which at the utmost did not exceed seven years, and for the trifling sum of nine florins, or three dollars and sixty cents, the price paid by day-laborers and men of the lowest condition. Would such have been the burial-place of one honored by the magistrates and the University, and followed by them in solemn procession to his grave? Or was it not rather like the spot, around which a few care-worn men, whom their common sufferings unite, meet to pay their last tribute to one whom they fain would honor with something more than tears, and whom, deeply as they love him, they yet must envy, for he has escaped before them from the pains and trials which they had long borne together?

It will be seen that Mr. Sumner's arguments are based upon two incontrovertible canons of historical criticism. 1. That the silence of contemporary historians - themselves actors in the scenes which they describe. concerning any important fact, is a strong presumptive proof against it. 2. That the mention of any favorable fact or circumstance by a professed apologist of the party or person to which or whom it relates, cannot be considered as possessing any authority unless it be supported by positive documents.

To this reasoning he has brought an ample array of documentary evidence, and has developed his views with a degree of skill and a logical vigor, which leave us at a loss whether more to admire the extent and accuracy of his researches or the force and lucidness of his reasoning.

But after all, cui bono? Why so many pages for the correction of an error, which, make as much of it as we may, has no apparent general bearing? The question at the utmost was a very simple one, and now that it is solved, looks exceedingly like the problem of the egg when once made to stand by itself. It was but to give contemporary statements their due weight, follow the genuine

text of Bradford, and pay no attention to compilations. But it is precisely here that the difficulty lies, and it is this patience in going back to original sources, and this skill in applying the sound principles of criticism to the discussion of remote events, that forms one of the most striking features in the progress of historical composition. Daily experience shows how intimate a relation exists between events which have no apparent connexion; through what singular combinations one thing is brought about by another; and the discovery of a single fact, of no great importance in itself, made the stepping-stone to others of deep and universal interest. We will suppose, then, for a moment that the subject of this dissertation is one of little importance, difficult as it is to apply this term to any thing connected with our forefathers, and that the fact in itself is but a trifling acquisition to our history. But can we go back with our original confidence to the "careful Prince," who adopts without inquiry a floating tradition and makes it the basis of positive conclusions? Or to Morton, who, omitting the complimentary word of a sentence, substitutes in its stead an entirely new clause at open variance with the statement of his author? Or to the "venerable Cotton Mather," who sometimes writes from insufficient authorities, and often from none at all?

"Much error," says Bancroft in his dignified and elegant preface, "had become incorporated with American history, *** The early history was often written with a carelessness which seized on rumors and vague recollections as sufficient authority for an assertion which satisfied prejudice by wanton perversions, and which, where materials were not at hand, substituted the inferences of the writer for authenticated facts. These early books have ever since been cited as authorities, and the errors, sometimes repeated even by considerate writers, whose distrust was not excited, have almost acquired a prescriptive right to a place in the annals of America."

Did our limits permit us, we should wish to follow out this idea, and illustrate it by a detailed examination of some passages in our early history, But Mr. Sumner's dissertation contains the best proof of its justness. Would that his example might be followed by the members of our Historical Societies. What might they not accomplish, if

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they would but direct their combined exertions to the republication of the original writers from authentic manuscripts and editions, and the illustration, by a series of careful dissertations, of the principal questions of our history! What too might not our travellers do, if each would, like Mr. Sumner, bring his tribute to the common cause, and, like him, renounce for a while the attractions of the saloon, for dusty archives! For this little pamphlet is a traveller's tribute, and in closing our notice of it we will venture to suggest, that one who has displayed so much learning and research and critical skill, in the investigation of a question which can have been of only incidental interest, must have gathered a harvest of uncommon value in those departments, the study of which has formed more especially the object of his travels.

G. W. G.

ART. VI. - PERFECTIONISM. — UPHAM'S LIFE OF FAITH.*

We propose to offer a few remarks upon Professor Upham's new work, "The Life of Faith." But, it may not be amiss to present, by way of introduction, a brief sketch of the rise and character of the peculiar religious views, in which this work originated. When, some years since, the lines of separation were drawn between the self-styled Orthodox and the Unitarian portions of the community, one of the charges brought against the Unitarians was, that they expected to be saved by their own merits, by their

1. The Life of Faith, in three Parts; embracing some of the Scriptural Principles or Doctrines of Faith, the Power or Effects of Faith in the Regulation of Man's Inward Nature, and the Relation of Faith to the Divine Guidance. By THOMAS C. UPHAM. Boston: Wait, Pierce & Co. 1845. 8vo. pp. 480.

2. Scripture Doctrine of Christian Perfection, with other kindred subjects, illustrated and confirmed in a series of Discourses designed to throw light on the way of Holiness. By Rev. ASA MAHAN, President of the Oberlin Collegiate Institute. Seventh edition. Boston: Waite, Peirce & Co. 1844. 18mo. pp. 193.

3. Holiness of Christians in the Present Life. By Rev. HENRY COWLES, Professor in Oberlin Theol. Seminary. Oberlin. 1840. 18mo. pp. 124.

4. The Oberlin Quarterly Review. Edited by Rev. ASA MAHAN, and Professor WILLIAM COCHRAN. Nos. 1-3. Oberlin (Ohio.) 1845-6. 8vo.

own good works. In connection with this charge, it was alleged that the preaching of the Unitarian clergy was mere moral preaching, very well as far as it went, but entirely destitute of the doctrines of grace, the peculiar doctrines of the Gospel, and of all that vitality and converting or sanctifying power which can be derived from no other source. It was true that the Unitarian clergy did urge the importance of a pure and rigid morality. And, as the tendency of all separations is to drive the separating parties to opposite extremes, perhaps they did not, at that time, dwell sufficiently upon the necessity of a heart right with God, as the source of all true Christian morality. But the clergy of the opposite, or self-styled Orthodox, party went to the opposite extreme, and dwelt almost exclusively upon the importance of a correct belief, as the ground of acceptance with God. They warned the community against trusting to their own merits, and denounced good works as no better than "filthy rags.' Whatever may have been the wish or the purpose of those who urged these views upon the attention of the community, the effect of their preaching was to magnify, in the estimation of their hearers, the importance of correctness in belief, or in other words, as the subject was generally understood, of correctness in speculative opinions, and to lessen in their minds the value of a pure and holy life. It produced great zeal for the spread of their peculiar dogmas, accompanied by comparative indifference in regard to high moral worth. This was seen and lamented by many pious and devout persons of the different Orthodox denominations.

This state of feeling could not continue long, without producing a reaction. For the human heart is so constituted, that it will not long remain satisfied with mere speculative theology, with a religion confined to the head, leaving the affections cold and lifeless. It will be true to its own spiritual longings and tendencies. Consequently there soon sprang up among the Orthodox Congregationalists and Presbyterians a class of religionists, who urged the importance of a higher standard of practical holiness than was then prevalent, and who contended that it was possible for men, through God's grace assisting them, to attain even in this world a state of entire consecration both of heart and life to the service of God. Rev. Asa Mahan,

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President of the Oberlin Collegiate Institute, became a prominent advocate of these views. Perhaps it may not be uninteresting to our readers, to see President Mahan's account of the circumstances which led to his change of opinions. And we are the more inclined to give it, as it serves to confirm the views we have already advanced, in regard to the origin of this peculiar manifestation. After speaking of his conversion, and of his religious feelings at the commencement of the Christian course, he proceeds to say:

"In this state, I commenced my studies as a student in college. Here I fell, and fell by not aiming singly at the 'prize of the high calling;' but at the prize of college honors. I subsequently entered a theological seminary, with the hope of there finding myself in such an atmosphere, that my first love would be revived. In this expectation, I grieve to say, I was sadly disappointed. I found the piety of my brethren apparently as low as my own. I here say it, with sorrow of heart, that my mind does not recur to a single individual connected with the school of the prophets,' when I was there, who appeared to me to enjoy daily communion and peace with God. After completing my course under such circumstances, I entered the ministry, proud of my intellectual attainments, and armed, as I supposed, at every point with the weapons of theological warfare, but with the soul of piety chilled and expiring within me. Blessed be God, the remembrance of what I had been remained, and constantly aroused me to a consciousness of what I was. I looked into myself, and over the church, and was shocked at what I felt and what I saw. Two facts in the aspect of the church and the ministry struck my mind with gloomy interest. Scarcely an individual, within the reach of my knowledge, seemed to know the Gospel as a sanctifying or peace-givingGospel. In illustration of this remark, let me state a fact which I met with in the year 1831 or 1832. I then met a company of my ministerial brethren, who had come together in one of the most favored portions of the country. They sat down together, and gave to each other an undisguised disclosure of the state of their hearts; and they all, with one exception, - and the experience of that individual I did not hear, acknowledged that they had not daily communion and peace with God. Over these facts they wept, but neither knew how to direct the others out of the thick and impenetrable gloom which covered them; and I was in the same ignorance as my brethren. I state these facts as a fair example of the state of the churches, and of the ministry, as far as my observation has extended; and that has been very extensive."- pp. 182-184.

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