in the train of thought he has followed out, and the language in which the thought is clothed. In the uniform gentleness of the tone, the justness of the sentiment, the impressive simplicity and yet liveliness of the style, we are reminded of Fenelon. The heart of the hearer must have been warmed by every sentence he heard, as well as his mind instructed, and his charities enlarged. The reader will be equally benefitted. No Sermon or tract has lately appeared which we would sooner send forth as a herald of our faith, or from whose wide sowing we should look for a better harvest. Mr. Buckingham speaks first of the evils of dissension and the desirableness of union; and then after showing that a true Christian union does not imply the coming under any one form of Church Government and discipline, or agreement in any one set of speculative opinions, he describes the kind of union which is both practicable and obligatory. Of this-which constitutes the body of the discourse, the author says,

"But set forth as plainly as we may the duty of Christian union, we shall not be persuaded to labor to heal the dissensions among the professed followers of Christ, until we are led to feel how much they already agree, even where they seem to differ."-p. 11.

He then proceeds thus in the following paragraph.

"We agree in some points then! Yes, let us observe, that we agree in the all important point, the experience of Religion. Religion does not, in the understanding of any Christian believer, consist in mere external conduct. It is the fear, it is the love of God. All, who become religious, feel the same deep reverence for God; they all entertain the same solemn regard to his commandments. If they sin, they hold themselves accountable. If any, in reflecting upon themselves, are awakened to feel that they are sinners, the same emotions, the same shame, the same fear, the thought of the same judgment occupies their minds, to whatever denomination they may belong. If any desire happiness after having sinned, they must seek it of the same God, in the same way; and if any find forgiveness of Him, the same peace, and joy, and love, possess their minds, whatever be the religious views they hold and the name they bear. Whoever is religious, entertains the same religion with all religious people. The views, which some hold of the character of God, may be more attractive; the views, which some entertain concerning his dealings with men, may seem more clear, more worthy than those entertained by others. Yet to pray is always the same; to seek God's presence, to receive in the heart "the manifestation of the Father," is always the same experience among Christians of every name. Christ teaches all who sin to repent. Repentance is the same with all. Christ teaches all to seek forgiveness. Forgiveness is the same with all. He teaches all men to pray. Prayer is the same with all. He directs all men to keep the commandments; and all, who do, bear characters alike. Their purity, their spirituality,

their charity towards men, their faith in him, their humility and love towards God, are alike in all; nor, when we discover a pure, humble, devoted, believing, charitable, pious man, have we any means of knowing from his character to what denomination he belongs. All Christians seek to resemble their master: they seek to follow God as dear children.' What matters it, in how much else they differ? They are alike in their present experience, in their future hopes. They aim after the same things; they aim after the same prize; they all seek that holiness by which man sees God; they all seek that spirit, by which they are Christ's. How is it possible that there should be envying, strife, and divisions among them?-No: we are not Christians, we are carnal and walk as men, while contentions exist among us. We are Christians, only, when we endeavor to keep the unity of the spirit in the bond of peace, having, as we have, one spirit, one Lord, one faith, one baptism, one God and Father of all. Under these circumstances, can we not have confidence one in another? Can we not sympathize? Yes! being children of one parent, followers of one Lord, there is no reason why we should dislike one another. We will rejoice with every man who turns to God, whatever 'Church' he may join. We will wish success, and pray for success, to all of every name, who seek to turn men to righteousness.”— pp. 12, 13.

A Vindication of the Character and Condition of the Females employed in the Lowell Mills against the Charges contained in the Boston Times and the Boston Quarterly Review. By ELISHA BARTLETT, M. D. Lowell Leonard Huntress.

1841.

We have no room for either analysis, or extracts; nor are they needed. The "Vindication" is complete, and so the country has judged. The charges are already forgotten; while the remarkable moral statistics presented in the pamphlet of Dr. Bartlett, which those charges called forth, have served to raise Lowell, its female operatives, and its companies to a place in the public esteem they never possessed before, and but for the "Charges" might not have done for many a year; and have moreover proved to the world, that a manufacturing population may be not less distinguished for general order, for prevailing health, for intelligence, for the moral virtues, for the observance and support of religious institutions, than the inhabitants of commercial or agricultural districts.

THE

CHRISTIAN EXAMINER.

NOVEMBER, 1841.

ART. I.1. Johan: Kirchmanni Lubecensis de Funeribus Romanorum libri quatuor cum Appendice, nitidissimis figuris illustrati. Lugd. Batav. 1672.

2. Johannis Meursii de Funere liber singularis in quo Græci et Romani Ritus.

3. Josephi Laurentii, Lucencis, de Funeribus Antiquorum Tractatus in quo Ritus Funebres ante Rogum, in Rogo, et post Rogum explicantur.

4. Jo. Andra Quenstedii, Wittenbergensis, de Sepultura Veterum Tractatus, sive de Antiquis Ritibus Sepulchralibus, Græcorum, Romanorum, Judæorum, et Christianorum. -N. B. These three last cited may be found in the Thesaurus of Gronovius. Vol. xi. 5. Libri III. de Sepulchris Hebræorum Veterum. Ex S Scriptura. Gen. 2, 3, 4; Reg. 13; John 11; et Matt. 27, &c. Ex Rabbinorum Commentis, quæ extant in Mishnae Bava Batra, 5, 8, et Supra h. 1. commentario laterali. 6. Cemetery Interment, &c., containing a particular Account of "Abney Park" Cemetery. By GEORGE COLLISON, Solicitor. London. 1840.

7. An Address delivered at the Consecration of the Lowell Cemetery, June 20, 1841. By AMOS BLANCHARD, Pastor of the First Congregational Church in Lowell.

It will be perceived by the titles we have prefixed to this paper, that the subject of the Burial of the Dead has occupied much attention in former times. It has been revived within a few years, in different parts of Europe, and has reVOL. XXXI. 3D S. VOL. XIII. NO. II.

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cently received, amongst ourselves, an unwonted share of regard. The "Address" above named is one of several that the establishment of Rural Cemeteries in this country has called forth. The subject is one of great public concern, and we shall be happy, in our humble sphere, to enlighten, advance, and perpetuate the interest it is now exciting.

The older treatises, which we have prefixed, were prepared with a learned research and thoroughness of scholarship, of which we as a people have given few or no examples, and will be found to contain most things known or knowable on the subject to which they relate. This remark is peculiarly applicable to the treatises of Quenstedius and of Kirchmannus.

The book of Mr. Collison comprises, as it purports to do, a summary account of "Cemetery Interment," in different parts of the world, and in particular, an accurate and interesting description of the " Abney Park" Cemetery, near London. It refers, with honor due, to Mount Auburn, Massachusetts, and contains, as was proper, the whole of Mr. Justice Story's excellent address, which was delivered at its Consecration.

The "Address" of Rev. Mr. Blanchard, like others of a similar kind, does not seem to us to fall within the reach of a rigorous criticism. Such productions are essentially popular in their nature, and therefore somewhat superficial in their execution; they are prepared for a special occasion, and for immediate effect; and if they meet, therefore, tolerably well the claims of the hour, they have fulfilled their mission, and may be permitted, henceforth, unquestioned and in silence, to find such a place as their specific gravity may allow, in that stream of oblivion, which is continually sweeping out of sight and out of mind the thousands of similar productions, to which our popular institutions are constantly giving birth. Before taking final leave of that now before us, we may observe, that it lies, in our judgment, very open to censure on account of its redundant and artificial style, and the general poorness of its literary execution; while, on the other hand, it is entitled to much commendation for its pervadingly just and appropriate train of thought, and for the uniform solemnity and tenderness of its tone.

We now proceed to the main object of this article. This is to advert to the necessity, and to the moral and religious uses of an appropriate Burial of the Dead, and to state in a

connected though in as brief account as possible the various methods of Burial, which have prevailed in the different regions of the world, and from the earliest times to the present. Our hope is, by thus laying before our readers a broad view of the subject, to lead their minds to the same conclusion, to which we ourselves have long since arrived, that Burial in Rural Cemeteries, now happily prevailing amongst us, is, of all modes of Sepulture that have ever been practised, on all accounts to be preferred.

The appropriate Burial of the Dead is suggested and enforced, we hardly need say, by the natural sentiments of the human heart. Philosophize as wisely as we may, on the worthlessness of our mortal frames, when life is extinct, and their component parts have obeyed their natural affinities, and have gone to mingle with their kindred elements, the argument is wholly unavailing. Let it be admitted in its full and literal force, it touches not the question at issue. This is one of feeling, sentiment, emotion; and cool ratiocination is out of place. The heart is the fitting advocate here, and its unprompted and untaught suggestions supersede all argument. Even a stranger's grave is not to us as the common earth; and the spot where the ashes of our departed friends repose is ever held in cherished consecration. We are not,

—

and as a general fact, we cannot be, indifferent to the treatment of our own remains, even when they have mingled with the clod of the valley. The well known Oriental form of salutation," may you die among your kindred," has a deep significance to which the soul responds, not only because we desire that our final trial should be passed in the midst of friendly affection and sympathy, and that our fainting sight should rest last upon those we have loved the best; but also because we would commend to their willing and pious care the poor remains of what was once most intimately a part of ourselves, and hope they will hold in hallowed remembrance the places where they lie.

But the appropriate Burial of the Dead, we further observe, is enforced by considerations of a different, and most imperious character. All sentiment apart, it is a subject that must be cared for, in reference to the common weal. It is a public necessity that must be met. Our only choice is, whether the relics of the departed shall be "buried out of our sight," with decency and reverence, and with those appropriate rites and