The address was worthy of the Master from whom it emanated, was applicable to those to whom it was given; and since Christianity, like its Author, is not subject to change, the final address of Jesus, as recorded in the preceding chapters, is highly appropriate to His disciples at the present day, and will so be while they remain in a state of probation.

Having finished this communication, the Saviour proceeds in this chapter to offer up a fervent prayer. It must not be forgotten that Jesus, who as Prophet had been imparting instruction to His disciples, proceeds here to officiate in His sacerdotal character. As our great High-Priest it was necessary He should fulfill the law in all points and make it honorable.

Under the Mosaic dispensation, the highpriest, when about to offer the grand atonement for the people, first washed himself and put on clean linen garments; next he offered a solemn prayer for himself, then for the Levites, and after this for the people. Our Saviour imitates this example. And that it was requisite He should do so is manifest, since it is written, "Wherefore in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful High-Priest in things pertaining to

God, to make reconciliation for the sins of the people." (Hebrews ii. 17.)

In the text our Saviour addresses the Father, saying, "Father, the hour is come; glorify Thy Son"-honor Him in this final hour, cause Him to be confessed as the Messiah by the Jews, to be acknowledged as the Saviour by the Gentiles"that Thy Son also may glorify Thee"; that by suffering He may satisfy the claims of Divine justice, may magnify the law, may show the strictness of Thy justice, the holiness of Thy nature, and the greatness of Thy goodness to a world of sinners.

"The hour is come"; that is, the period which Infinite Wisdom has appointed for the accomplishment of the prophecies respecting the Messiah, for the fulfillment of the many types in the one great Antitype, for the atonement to be made in behalf of a fallen race, for the termination of the law and the introduction of the Gospel, for the consummation of the sufferings of the Saviour and His triumph, for His great humiliation and His glorious exaltation, for the establishment of a kingdom which shall be perpetuated through time and abide forever in eternity.

Surely that was a period fraught with more importance than any other since time began. And

as we purpose to commemorate, in the sacrament of the Eucharist, the passion and death of Him "who was delivered for our offenses and raised again for our justification," we presume that the contemplation of His final hour will prove both interesting and appropriate on this solemn occasion.

"The hour is come.'

I. The hour in which the prophetic declarations respecting the advent, life, miracles, ministry, passion, and death of the Messiah should have their accomplishment. When Jesus bowed His head upon the cross, dismissed His spirit, and cried, "It is finished," then were all these predictions fulfilled.

All the prophecies which referred to the promised Messiah were accomplished in Jesus of Nazareth. The descent of the Messiah, "as concerning the flesh," was the subject of prophecy. He was to come of the seed of Abraham, of the line of Isaac, of the family of Jacob, of the tribe of Judah, and of the house of David. The genealogy of Jesus of Nazareth fulfilled all these conditions. The time and place of His birth were foretold. And at the time appointed and in the place announced did Jesus make His advent. The Messiah's mode of teaching, the stupendous and

beneficent miracles which He should perform, the character which He should sustain, the offices which He should exercise, the life He should live, the sufferings which He should endure, the death He should die, the circumstances connected with His final hour, the period He should lie in the tomb, His triumph over death, hell, and the grave, were all the subjects of prophecy. And since all these predictions were fulfilled in Jesus of Nazareth, it necessarily follows that the Christ of the New Testament is the Messiah of the Old. He was the identical person or character "of whom Moses in the law, and the prophets did write."

To reject Him, therefore, is to reject the only Saviour; for "there is no other name given under heaven and among men whereby we must be saved." To look for another Messiah is to look in vain. His final hour, as our atoning HighPriest, has already come and gone. Then did all these prophecies terminate and their purpose expire.

II. In the final hour of our Redeemer all the types were completed in their grand Antitype. (1.) To Him the typical characters of Scripture pointed.

Adam, who by his "disobedience made many sinners," found his Antitype in this "Second

Adam," who "by His obedience made many righteous."

Jesus is the true Melchizedec, "the Priest of the Most High God and the King of Salem," or Prince of Peace.

He is Isaac, the only and well-beloved Son, who was actually offered upon Mount Moriah.

He is the later Joseph, that was driven by hate into Egypt, but has come to the kingdom wherein He provides for the salvation of His brethren.

He is the Prophet respecting whom Moses did say, "The Lord thy God shall raise up unto thee a Prophet, from the midst of thee, of thy brethren, like unto me; unto Him shall ye hearken." He is the Moses who rules and guides His people through the wilderness.

He is the Joshua who goes before and leads the faithful over Jordan dry shod.

He is the Samson "who trod the wine-press alone, and of the people there was none to help Him"; and though in the struggle to gain man's redemption He bows His head and gives up the ghost, yet He dies a mighty conqueror, and rises triumphantly over all His foes.

This is the David who from obscurity rises to dignity and honor, who now sways a mighty