shelter to the weary traveler, or became lurking-places for robbers. The demoniac at Gadara, (Mark v, 2,) dwelt among the tombs. These buildings often covered a large space of ground. The tombs sometimes were attached to their houses, as that of Samuel, 1 Sam. xxv, 1; Joab, 1 Kings ii, 34. At a place on Lebanon, Jowett saw such a structure for the family of the host in a garden, like a small house without door or window; but usually they have the latter.

In Egypt, the tombs of the kings were very magnificent and beautiful. Belzoni, a few years since, by digging away some rubbish at the side of a hill, discovered a most remarkable tomb, containing a number of rooms and passages. The walls were sculptured, and painted with beautiful figures. Among them were some which, from their countenances and dress, evidently represented Jews. From the hieroglyphic inscriptions and other circumstances, Belzoni had no doubt but that it was the tomb of Psammis, a king of Egypt, the son of Necho, 2 Chron. xxxv, 20; or that it was erected by Psammis for the remains of his father Necho, who conquered Judea, in battle with whom Josiah was slain. The sarcophagus, or coffin of alabaster, was brought to England, and is now in London; it is sculptured with several hundred figures.

Robinson describes Petra and its beautiful excavations and structures, remarking, that of those that now remain, most were for the dead.

At Rome, Naples, Thebes, and some other places, there are vast excavations underground, wherein dead bodies were interred. These are called catacombs, and the spaces and passages are so numerous and intricate, that strangers would be lost in them without guides. There are little recesses on the sides, as described Ezek. xxxii, 23, “in the sides of the pit." The mummy pits at Gournou have been described by several travelers. They are so intricate that it is dangerous to go far into them. The half savage natives who inhabit the entrances have broken up vast numbers of the coffins, and destroyed the contents.

In some sepulchres, there were buildings on which much expense was bestowed. To these our Lord alludes, when he speaks of the Pharisees as whited sepulchres, Matt. xxiii, 27. They were usually whitened every year, to warn

passengers not to approach so as to be defiled. Sometimes titles or inscriptions were placed upon them: see 2 Kings xxiii, 17: while the graves of the poorer people were without distinction; so that, as our Lord said, "men that walk over them are not aware of them," Luke xi, 44. The Jews erected sumptuous monuments for those whom they despised or neglected when alive, (Luke xi, 48,) which is too often the case amongst us. Shaw particularly notices the burying-grounds in the East, with places allotted to families, and grave-stones not unlike our own, but often ornamented and beautified.

This represents a rock-tomb in the "sides" of the valley of Jehoshaphat. They usually have an ante or entrance room, with side chambers. Carne says travelers often rest in them.

After the burial, there was usually a feast: this probably is alluded to, 2 Sam. iii, 35; Jer. xvi, 7, 8; and Hosea ix, 4. It is the custom among many nations now, even among the Greenlanders; where the property left for a poor widow is often consumed in this manner. The feastings at funerals, so common in Ireland, and called wakes, are similar.

Mourning, as to apparel, (2 Sam. xiv, 2,) was not a black dress, as in Europe, or the wearing of any particular color, but was shown by ragged and neglected clothing; it did not last for so long a time as is customary amongst us.

It was usual to make elegies or mournful songs on persons of rank, particularly when there were any especial reasons for lamenting. Jeremiah wrote a book of Lamentations for Josiah, (see 2 Chron. xxxv, 25,) but it has not been preserved. The Book of Lamentations, at the end of the prophecy of Jeremiah, was written upon the destruction of Jerusalem. The lamentation, or elegy, composed by David, on the death of Saul and Jonathan, is in 2 Sam. i, 17-27. But the Jews and patriarchs sorrowed not as those without hope. They believed in the RESURRECTION from the dead, as is plainly pointed out in Job xix, 25; Hosea xiii, 14; and many other passages. It is enough to refer to the words of our Lord, Luke xx, 37, 38: "Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living; for all live unto him." And remember, that Christ is "risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive," 1 Cor. xv, 20-22.

The reader is again entreated to examine such of the passages referred to as he does not distinctly recollect, and, by the Divine blessing, some benefit may be derived from these pages. In reading the Bible, or any works relating to it, we must bear in mind that the Scriptures were written for our instruction: not as mere matters of history, but for the good of our souls. A blessing should always be sought upon our studies; above all, upon the study of the HOLY SCRIPTURES.

A RITE is a solemn outward act of worship. By WORSHIPING, is meant showing honor and respect; and by religious worship, is meant endeavoring to show honor and respect to the Almighty Being, to GOD, who made the earth and all things therein, and to whom man looks with the hope and desire that he will cause his never-dying soul to be happy forever. The BIBLE is the WORD OF GOD. It tells us about God. It tells us how God was worshiped in former times, and how he is to be worshiped now.

Three times, or periods, are particularly and separately mentioned in the Bible, called dispensations, in each of

which it has been God's will that he should be worshiped in a different manner as to outward rites. The first is the patriarchal dispensation. This includes the period from the time when Adam and Eve left paradise, till the law was given from Mount Sinai. The history of the patriarchal dispensation is to be found in the chapters from the third of Genesis to the twentieth of Exodus. The second is the Mosaic or Levitical dispensation. The account of this occupies the rest of the Old Testament, and also includes the history of the Jews till the coming of Christ. The third is the Christian dispensation. The account of the beginning and early progress of this dispensation, is given in the New Testament. It has continued till the present time; nor is there reason to suppose that there will be another dispensation, or another method of worship appointed, before Christ himself comes again to judge the world. With respect to these dispensations, it is plain that the wisdom of God directs the revelation of such truths, and the giving of such laws, as are best suited from time to time to answer his merciful designs.

Any one who has read the Bible, must have remarked that the principal RITE of Divine worship, under the first two dispensations, was that of sacrifice. Some animal, or some production of the earth, was offered to God upon an altar, by some person whose duty and office it especially was to make the offering. The first particular account recorded of an offering, or sacrifice, is in Gen. iv. When the offering was only placed upon the altar it was called an oblation. In a sacrifice, properly so called, the thing offered was destroyed, or something done to it so as quite to change its state. In every part of the Bible, we find frequent mention of the sacrifices, and of the rites and ceremonies with which they were offered. The Book of Psalms and the writings of the prophets abound with allusions to sacrifices, while the historical and narrative parts of Scripture relate instances of them; and the books of Moses contain full directions about the manner in which they were to be offered under the second, or Levitical dispensation. There are not such full particulars as to the sacrifices of the patriarchs; but enough is said concerning them in the Book of Genesis, and in some other places, to give sufficient information both as to their origin and their object.