But, subordinate to this principal cause of the success of this institution, it owes much of the attention it has received to its catholic spirit. It has always professed to stand aloof from the sects and parties of the religious world. It offers no interpretation of the text of sacred scripture, but is contented to place it in the hands of men, leaving every one to make that use of it which conscience may direct. Soaring above the sphere of theological contention, it has thus secured friends where it would otherwise have found enemies, and has obtained, not the suffrages of a sect, but of a kingdom. While there are many missionary societies, bearing the distinguishing names of their promoters, this has rightly been designated THE BRITISH AND

FOREIGN BIBLE SOCIETY.

Such being the theory of this society, it is necessary that its operations should carry out its principles. All the parts should act alike, that we may perceive the harmony of the whole. Its officers should be catholic, as far as their connection with it is concerned. Its public meetings should bear the same character. It is with reference to these that we propose to throw out a few suggestions.

The public mind is kept alive to the importance of circulating the scriptures by the appeals of those who advocate the system, in assemblies convened for that end. Now every such appeal should be in strict accordance with the grand principle of the society; that is, it should be divested of the peculiarities of party. No one should venture to address a Bible meeting who cannot control his prejudices and convictions so far, as to keep his distinguishing tenets

out of sight. Let us confirm this view of the case by a few plain considerations

First, Bible meetings are professedly neutral. Hence men of every religious persuasion attend them. They come on the understanding that their prepossessions shall not be violated, but that as the society does not interpret the scriptures, its advocates will not. Nothing but this understanding would bring together so many classes. Episcopalians and independents, baptists and pædobaptists, quakers and methodists, all opposed in some of their conclusions, and for the most part, forming separate communions, here cordially unite. As long as the value of the Bible, and the importance of circulating it is dwelt upon, all these receive pleasure and profit. But let the divine right of episcopacy, the claims of adult baptism, or the superiority of silent devotion form the themes of the speaker, and contention immediately begins. The bond of union is then broken, and, lest their feelings should again be subjected to pain, the offended parties keep away.

Observations on the Roman supersition, or the errors of popery, have often proved injurious to the interests of Bible meetings. Some advocates of perfect freedom of thought on biblical subjects, will not hear any part of the professing christian world attacked without resenting it; while others themselves diametrically opposed to popery, can see no reason or propriety in making a Bible meeting a sort of valve for the ebullition of political dislike or theological ran

cour.

Secondly, it is desirable that men of all opinions should

occasionally come together. We are too apt to entertain harsh feelings towards those who differ from us, and this coalition is calculated to soften them. We find our bosoms expand with christian benevolence, and the common sympathies of our nature gain the victory over adventitious distinctions. The Bible society furnishes this common ground of union, and answers these important ends. But even this bond is broken;-this last retreat of differing minds is violated when it is forgotten that we agree by mutual forbearance. Let every one who laments the separating influence of party zeal at the present juncture of our religious and political history, determine to shield Bible meetings from the contaminating influence of the same fierce spirit.

Thirdly, The topics on which all are agreed, are sufficiently numerous for every necessary purpose. Indeed, it is a subject of wonder, that these topics should be so much. neglected. A man averse from spiritual religion, might expatiate on the vast blessings which accompany the Bible in its errand of mercy; its civilizing, its humane influence. Those whose bosoms glow with piety, may enlarge as they please on the sublimer effects of this ministering spirit, when it teaches men how to live and how to die; when it pours the balm of consolation into the wounded breast, and conducting the pardoned to the gate of the heavenly temple, allows them to gaze on the glories of their future home.

Fourthly, The safety of the Bible society is endangered by party disputes which take place at the public meetings of itself, or its auxiliaries. In this way the Trinitarian Bible society, so called, was originated. Persons whose

views of the divine being did not coincide with those of believers in the trinity, made themselves too prominent as a sect, by which the conscientious scruples of others were offended. A question was raised as to the scriptural character of the union of parties in the Bible cause, which was never set at rest. A rival institution presented its claims to the world, and remains to this day a monument of the folly of contention. The same process may be passed through with regard to other disputed points of the christian system. How easy would it be, for example, to sever the society in twain, by giving prominence to peculiarities of church government! Let the advocates of the church of England, and of dissent, respectively, but make the platform the scene of their strife, and their blows directed against each other, must fall on the Bible society, which has done nothing to excite their rage. May our regard for the welfare of mankind, so admirably promoted by the Bible society, always keep our eyes directed to the olive-branch of peace!

In some towns, as at Luton, these yearly opportunities of promoting the interests of Bible societies may be approaching. Many are looking forward to them as to seasons of intellectual and spiritual refreshment, and they ought not to be disappointed. Those whom their Creator has endowed with abilities to delight and improve others, should therefore seriously consider the purposes for which such meetings are convened, and bring all their energies to bear in securing them. They are not intended for the exhibition of political gladiators, nor for the trial of the strength of reli

gious combatants. They have in view the circulation of the word of God, whose moral code begins with this lesson;

LOVE ONE ANOTHER.

May this spirit pervade the next Bible Meeting at Luton!

THE TALE OF A SKULL.

In a vault beneath Rothwell church, Northamptonshire, is a remarkably curious collection of skulls and other bones, discovered about 200 years ago by some workmen. All attempts to ascertain the cause of this strange accumulation have failed. The following lines embody one hypothesis on the subject.

WITHIN the charnel house I stood, where round on every hand,
The bones of men lay thick and wide, like pebbles on the strand;
No tongue could tell by what event they here so strange reposed,
Old Time was dumb, and record true the secret ne'er disclosed.

Upon that heap looked beauty's eye with wild and anxious gaze,
And youthful strength the ruin saw with wonderful amaze;
While damps of death upon each skull stood forth both thick and cold,
And lights burned dim within the vault which did the relics hold.

Thus while I stood, one fleshless skull with gaping eye-balls stared,
Among the mass commotion strange some mystery declared;
The hollow jaws, with direful skill, the gloomy silence broke,
In tones that did the spirit thrill,-then thus the spectre spoke :-

:

"Let beauty's eye now gaze on me, with bright and living fire,
Let youthful strength and manly pride survey these relics dire;
Time rolls along, and soon that light grows dark within the grave,
That strength decays, that pride's laid low, which youth and vigour gave.