for the moment before this unanimity of religious feeling. Our Church Collections contain, almost side by side, hymns of the Puritan Baxter, and of Ken, the Nonjuring Bishop; but no want of harmony between these sacred poems is perceptible. We love them both, and thankfully use them both. Wesley and Toplady, at a later period, were hotly engaged on different sides of a vehement debate; but who thinks of this now, when their hymns are read in private or sung in public? And what Churchman is so stiff as to repel any really good Nonconformist Hymn? He would certainly not be in harmony with the ordinary editions of our Book of Common Prayer, though it may not be universally known that the lines which are printed at the end of the Metrical Psalms, and which we constantly use on Communion Sundays, were composed by Philip Doddridge. It may truly be said that the divided Church, in this gradual accumulation of Hymns, has been storing up medicine for its own wounds. Nor is this medicine a mere anodyne. When it was remarked above that Sacred Poetry and Sacred Song are delightfully contrasted with the passions of angry debate, it was not meant that Doctrine was a matter of indifference: not so-but that in this devotional language and harmony we have the most soothing, most elevating, exponents of "sound Doctrine."* Such a train of thought as this, at the close of our own reflections on Parties and Party Spirit, ought to make us feel that, if we were living more truly according to the mind of Christ, we might have the benefits of the former without the harm of the latter that we might have combination without contention, and animated discussion without malice-and that our divergences might rather stimulate than mar the spirit of general charity. Is it not strange that any Christians should prefer the acrid taste of partizan controversy, when they might have, in all their sweetness, the milk and the honey of mutual trust and generous love? JOHN S. 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