praises as well as the prayers in which we are permitted to unite in the House of God. Yet it is important for us to remember that, if our united praise is to resemble that of our Lord Jesus and His disciples in the upper chamber at Jerusalem, it must be the adoration of the heart, the expression of truly Christian thankfulness-while it must also be offered up in the name and the faith of our Great High Priest, so as to be accepted, through His mediation, before the Throne of the Majesty on high. We are thus also prepared to follow a second feature, which upon that memorable evening characterised the parting praise of our Lord and His disciples,-its true and heartfelt union. It is clearly implied in the short account given by the Evangelists that all the little company joined with their Lord in singing the Paschal hymn. At the present time it is too often the case, that this part of our Christian worship is confined to comparatively few. But must it

not be admitted that, if all alike profess to receive the same mercies, we have all equal need to unite in the same thanksgiving? One chief beauty in our united praise, and also in the responsive part of our service, must be its congregational character. There is, as we have sometimes felt, scarcely any sound upon earth more impressive or more elevating than this union of a whole congregation in the praises of our God and Saviour. It appears to be a prelude and foretaste of that higher and holier praise which, as St. John was enabled to foretell in the vision of Patmos, shall yet break forth 'as the sound of many waters,'-the new song which none can truly learn but they who are redeemed from this earth. There is one other feature which, as we cannot doubt, was also found in the praises of our Lord and His disciples upon that last evening of His earthly life, i.e., the sincerity with which they entered into the words em

ployed and consecrated for this holy purpose. There were some portions of the Paschal hymn which had a deep and prophetic meaning, in their reference to the Redeemer and to His Work, so soon about to be finished upon the cross, as, for example, such passages as these, 'The right hand of the Lord hath the pre-eminence. The right hand of the Lord bringeth mighty things to pass. The Stone which the builders rejected the same is become the head of the corner.' And again, 'God is the Lord who hath showed us light. Bind the sacrifice with cords,' which were in His case the cords of love, and selfsacrifice, and willing obedience, and then as the final result to the redeemed of the Lord, 'O give thanks unto the Lord, for he is gracious, and his mercy endureth for ever.' In this respect also it is most important and needful for us to follow the example of our Divine Master. In the worship which we offer to the Searcher of

hearts, it must be the desire of every Christian to be preserved from unreality or insincerity. Yet there is especial need, as all of us must be conscious, when the same words are frequently used, to watch against the subtle effect of familiarity. Take, e.g., those two inspired hymns, which form part of the evening service in our Church, and which are attuned to very high notes of Christian faith and hope, teaching us to say, 'My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.' And again, 'Mine eyes have seen thy salvation, which thou hast prepared before the face of all people.' When those familiar words are considered by us in their personal application, they should lead us to try ourselves by this test, Are we learning to share in the truly Christian gratitude and joy, thus expressed, which deepen and grow just in proportion to our growth in the knowledge of our Saviour Christ, and of all that we owe to

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Him? It is this intimate connexion of all Christian thankfulness and praise with our Lord Jesus Christ and Him crucified, which gives such peculiar meaning to the other fact, which is also recorded by the Evangelist, 'When the hymn was ended, they went out into the Mount of Olives.' night was now far advanced; but the Paschal moon lighted the little company upon their way, as they passed out of the city gate towards Gethsemane. It was at the entrance of the garden that the Lord Jesus said to His disciples generally, ‘Sit ye here, while I go and pray yonder.' He then took the chosen three, Peter, James, and John, into the inner part of the garden, to the scene of His agony and sweat of blood, the spot for ever hallowed by the mysterious conflict which accompanied His thrice-repeated prayer, 'Father, if it be possible, let this cup pass from me; nevertheless,' he added, 'not my will but thine be done.' Without at