it only the temporal losses of my friends which affect me, and can I see them sin without a pang?

AFFECTIONS.-1. The Psalmist prays, "Put my tears into Thy Bottle." How must the tears of Our Lord, the only pure, unselfish tears which man ever shed, have been treasured up in God's lachrymatory! O beautiful tears, so full of compassion and love! O God, since Thy dear Son shed tears for the sins and sorrows of men, let me no longer be insensible to those sins and sorrows! Touch my heart with sympathy for the afflicted, and with a wistful desire to pluck perishing souls as brands out of the burning.

2. God pardon the selfishness and worldliness of my grief! When I am in trouble, how my mind turns always on the centre of self! Oh that I might weep with them that weep, as Our Lord did!

3. Our Lord wept for the sins of the metropolis of His country. Do national sins ever stir my grief? O Lord, enlarge this selfish heart, and give it higher and wider interests than those which it knows at present!

SOME of the views taken in the foregoing pages being sketched but briefly, and requiring a fuller development, I have thought it well to append two Sermons, on points of some importance. They are printed as they were preached.

APPENDIX.

NOTE A.

A SERMON ON THE HOLY COMMUNION,

PREACHED IN THE CHAPEL OF RUGBY SCHOOL,

Previously to a Confirmation.

"The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? the Bread which we break, is it not the Communion of the Body of Christ ?”— 1 Cor. x. 16.

THE time appointed by our Bishop for the administration in this Chapel of the Rite of Confirmation, is now near at hand. It will be proper, therefore, that the Sermons which you hear from this place, while tending to the general edification of all, should at the same time bear some distinct reference to the circumstances of the Catechumens, 'who indeed constitute more than a fourth part of our entire community.

Of the several aspects under which Confirmation may be viewed, none perhaps is more important than that of admission to the Holy Communion.

The Holy Communion, therefore, shall be our subject to-day.

The details of this grand and vast subject will be more properly given in private Catechetical Lectures. Suffice it, if it can on the present occasion put you into possession of the true idea of the Ordinance, and point out how our Communion Service embodies and carries out the idea. The true idea of any subject is like the keystone of an arch. Our mind, before it receives the true idea, is full of confused and floating notions, which although they may be elements of the Truth, we cannot reduce to any system, nor see how they hang together. But just as the keystone holds together the various stones of which the arch is composed, and is the means of combining them into one great whole, so every vague and floating notion falls into its place, when you have your true idea, and out of confusion is built up that order and harmony of views, which embraces within its wide range every element of Truth.

Now for the gaining of the true idea of this Ordinance, let us resort to the examination of the word employed to convey it. "The cup which we bless, is it not the Communion? the bread which we break, is it not the Communion?" And in conformity with this language of Inspiration, we find, at the head of our Communion Office, a title to this effect: "The Order for the Administration of the Lord's Supper, or Holy Communion."

Now, there you have the keystone, or fundamental idea, in the word "Communion."

What then is the meaning of the word Communion? It means mutual participation, involving intercourse, nothing more, and nothing less. If I address you, as I do now, without a reply on your part, or if you apply to me for some privilege which I have it in my power to bestow, that is not Communion, but only one-sided speech. If we take a meal, as Elijah did under the junipertree, in solitude and silence, that is not Communion, but a simple reception of food. But if two parties discuss a subject, and convey to one another the views which they respectively entertain, or if they sit down to a common entertainment, and partake of the same fare, that is Communion, the Communion of Conversation in the one case, the Communion of Festivity in the other. In either case there is a mutual participation. In the one the topic, in the other the viands, are the things shared in common. And in either case there is mutual intercourse. Conversation is the intercourse of mind with mind, and conversation (proverbially) flows most easily over the festive board.

Now then what is the Holy Communion,-the Communion, specially and emphatically so called? What is the distinctive feature which characterizes it? in what consists its difference from the forms of earthly and social Communion, to which I have