these bodies of clay, we cannot do the things that we would. The spirit is willing, but the flesh is weak. We are not weary of his service, but we are soon weary in it, and need relief. "Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun." Here we learn of what use we may be to each other. Not only did Moses help Joshua, but Aaron and Hur helped Moses. Two are better than one: and a threefold cord is not quickly broken. We cannot be independent of each other. We may often feel our obligations to those who are in many respects our inferiors. Jonathan was not equal to his friend David in religious attainment and experience: yet he went to him in the wood, and strengthened his hand in God.

Need we wonder at the result of the conflict? Joshua fought under many disadvantages. His men had not seen war. They were raw, undisciplined, and ill-armed. They had been living in bondage. Slavery renders its subjects mean and pusillanimous. Having been treated as brutes, it requires time to make them feel that they are men. It is freedom that nourishes magnanimity and courage-Yet "Joshua discomfited Amalek and his people with the edge of the sword"-for the Lord fought for Israel. So shall all thine enemies perish, O God; while they that love thee shall be as the sun when he goeth forth in his strength.

JULY 4.-EVENING.

"A bruised reed shall he not break, and smoking flax shall he not quench." MATT. xii. 20.

THE terms of the imagery require some little explanation. What means a bruised reed? Some take it for a musical pipe made of reed, and formerly used by shepherds. Such an instrument could never be very enchanting; but when "bruised," would sound inharmoniously and harshly, and would probably be broken to pieces and thrown aside. Others take it for a reed stalk, commonly found in marshy soils. This in its best estate is slender and frail, but when bruised is unable to bear any weight, is unavailing for any useful purpose, and seems fit for nothing but the fire. And what is "smoking flax?" Here, says Campbell, by a figure of speech, the cause is put for the effect: the smoking flax means the wick of the torch, or candle, made of this material: he therefore renders it "the smoking taper." In this case the flame is extinct; but the tow retaining some particles of fire, sends forth no useful light, but only offensive effluvia. All this is obviously metaphor. But it will not be necessary to endeavour to trace the analogy in various and distinct articles of resemblance. It is enough to seize the spirit and design of the figures. This bruised reed, and this smoking flax, mean certain characters to be found, not in the world -there is no real religion there-but in the Church. There are persons of very weak and defective attainments in the divine life. They may be described as defective in knowledge, and obscurely acquainted with the things of the Spirit. Or as weak in faith,

and full of doubts and fears. Or as afflicted with outward troubles and inward conflicts, while the consolations of God are small with them. Or as the subjects of moral infirmities appearing in their resolutions, temper, and conduct, and concurring to disqualify them for glorifying God, and serving their generation.

Yet, low as they are in the eyes of others-and they are lower in their own, the Saviour does not overlook or despise them: "A bruised reed shall he not break, the smoking flax shall he not quench." His regard is only held forth negatively. But will he do nothing more than not destroy, or not injure them? Much more is implied than is expressed. The assurance is, that he will sustain, strengthen, and confirm the bruised reed; and re-kindle the smoking flax, and cause it to burn clear and bright. And that this is the design is obvious from the delightful addition in which we are told that the work, though opposed, shall be rendered triumphant, "till he send forth judgment unto victory." So truly was it said of him in prophecy, "He shall gather the lambs with his arm, and carry them in his bosom, and gently lead those that are with young." So well did he say of himself, "He hath sent me to heal the broken-hearted, and to comfort all that mourn."

We may view the fact in four periods. First, The period before his incarnation.

His "goings forth
It was he who ap-

were of old from everlasting." peared to the patriarchs; but hear the testimony of a dying Jacob, whose failings had been many: "God before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day --The Angel which redeemed me from all Israel, bless

the lads." He was with the Church in the wilderness. And how is his conduct towards them characterized? "He, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath. For he remembered that they were but flesh; a wind that passeth away, and cometh not again." "In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old."

The second period takes in the days of his flesh. For three-and-thirty years he dwelt among men, and they beheld his glory, and saw him "full of grace and truth." He had compassion on the multitude, because they were as sheep having no shepherd, and he taught them many things. What was his language? "Come unto me, all ye that labour and are heavy laden, and I will give you rest." He saw some faith in the nobleman who applied to him on the behalf of his son; but it was so weak, that he thought our Saviour could not raise him when dead, and that he could not even recover him while living, without his bodily presence, ignorant of the almightiness of his word. But he yields to his desire; "Sir, come down, ere my child die." What dull scholars were his disciples! But he endured their waywardness, and taught them as they were able to bear it. He tenderly apologized for the three disciples in the garden, when, though he had enjoined them, and was exceed ing sorrowful, even unto death, they could not watch with hirm one hour "The spirit indeed is willing, but the flesh is weak." When he was apprehended

they all forsook him and fled-Yet he loved them unto the end-and beyond it too

Observe the third period, the season that elapsed between his resurrection and his ascension. He rose with the same heart with which he died. He instantly appeared to Mary Magdalene who was weeping, and comforted her. He sent a message to his cowardly and wavering followers, announcing that he was risen. He mentioned Peter, who was inconsolable, by name. He joined Cleopas and his companion as they were going to Emmaus, and revived their dying faith and hope. He entered the room where the eleven were assembled, and said to their drooping, fearful hearts, "Peace be unto you." He accommodated himself with the most surprising condescension to the wish of Thomas, and set his scruples at rest. He took leave of them all, and was parted from them in the very act of blessing them.

The fourth period followed his return to heaven. Out of sight, is often out of mind with us. The chief butler on his advancement forgot Joseph. Years elapsed after he was enthroned before David inquired after the family of his friend Jonathan. But Jesus remembered his followers as soon as he came into his kingdom. He immediately sent them another Comforter. He was touched with the feeling of their infirmities; and appeared in the presence of God for them. He was seen of the dying Stephen in glory; and stood by and strengthened Paul when before Nero. And when he addressed the Seven Churches in Asia, and justly reproved their faults, with what readiness and kindness did he notice and commend the least degree of excellence! Let us take what he said to the