to it. The adherent property is pre-eminently to distinguish us. The seventy disciples whom Jesus sent forth were thus to address all opponents: "The very dust of your city which cleaveth on us we do wipe off against you.' Strength,-intensity of attachment,-the text clearly enjoins. Just as a loving mother puts her arms round her babe, and in the gush of affection holds it so firmly that nothing can get the darling away,-just as in the welcome thrilling agony of tenderest and surging emotion she clasps it to her bosom,-the Christian is to cleave or cling "to" and "hold fast that which is good." Hence the same word is used when we read, "He that is joined to the Lord is one spirit; "* and we thus learn that the ardour with which the believer is to embrace "that which is good," is identical with the fervour that results in, and sustains his union to, "Him whom his soul loveth." 66 III. WHAT IS INVOLVED IN CLEAVING TO THAT WHICH IS GOOD? -The summons to 66 cleave," obviously addresses itself to all the Christian's powers. Each one of them it lays under tribute. 1. The exercise implies meditation on "that which is good." Mind is strangely vital. It will-it must-employ itself. It cannot do otherwise. How important, then, it is that its operations should be in a proper sphere, that its thoughts should be under due control, that they should receive an impetus in the right direction, and concentrate themselves on an object unquestionably worthy. Recklessness in this matter accounts for much of the keen anguish that lacerates the human bosom. And it is only when that bosom is inlaid with the rich experience of the fulfilled promise, "Thou art good to the soul that seeketh Thee,” that the power to think becomes hallowed and ennobled, because regulated by the influence of the fact, that the man has become 66 a new creature in Christ Jesus." An object of transcendent grandeur is then placed before the mind, and an impetus given to the latter, which preserves it in that constant and delightful activity which daily demonstrates the truth of Solomon's saying: "He that keepeth understanding (irradiated by "the light of the knowledge of the glory of God in the face of Jesus Christ")-findeth good."+ 2. Desiring "that which is good," is implied in "cleaving" to it. The trite saying, 66 There may be too much of a good thing," is not true in reference to the "good" mentioned in the text. The Divine intellect is perfect. The Divine will is infallible. Conformity to these holds in solution all the elements of bliss. "Delight thyself in the Lord, and He will give thee the desires of thine heart." "To be conformed to the will of God," therefore, is that for which the Christian longs, as surely as "the hart panteth after the water-brooks." With what avidity the hart laps the cooling draught! With what ardour its lips move! With what expression its eyes beam, and how tellingly every vein in the fervid animal's body makes known its gratification! Thus intensely does the renewed soul "thirst for God, for the living God;" and thus, as surely, when it drinks "of the rivers. it 66 of His pleasure," does it find its element and refreshment in "that which is good." 3. Speaking "that which is good," is implied in "cleaving" to it. The faculty of speech is a grand one. Rightly employed it strengthens the hold which the speaker's thoughts and desires have of himself. He is conscious of the thoughts becoming clearer, of the desires waxing stronger, and of his thereby acquiring a firmer footing as an intelligent and emotional being. But speaking "that which is good," not only reacts profitably and delightfully on his own spiritual interests; may tell usefully on the best interests of others. Evil communications corrupt good manners." Hence the imperativeness of the command, "Let no corrupt communication proceed out of your mouth." The lips are to be sealed except for the utterance of that" only which is good to the use of edifying, that it may minister grace unto the hearers" "Abhorrence of that which is evil," therefore, would speedily and determinately sweep clean away many phrases,-common even to professedly christian lips,-phrases which, simply because of their currency, are quietly tolerated, but phrases which ever leave their stain. It would do more. It would supply a vocabulary of "that which is good," which would mightily aid us in "pleasing our neighbour for his good to edification," thus transmuting colloquial intercourse into a channel of at once substantial profit and lasting pleasure. 4. "Doing that which is good," is implied in "cleaving" to it. Example is better than precept. Language has "no glory by reason of that which excelleth in glory," viz., action. Sentimental piety is a gossamer thing. "Blessed are they that hear the word of God and keep it." Why it keeps them: "bringing" thoughts, lips, eyes, hands, feet, "into captivity to the obedience of Christ;" laying bare the treasures which not mere talk, or sighing, or praying about "that which is good," but doing it, certainly secures. "If any man will do His will, he shall know of the doctrine whether it be of God." And when a man is seen thus acting, "trusting in the Lord, and doing good," others will believe him, when looking them earnestly and affectionately in the face, he says, "Come thou with us, and we will do thee good. every Christian, in all places, at all times, under all circumstances found "cleaving" thus "to that which is good," how certainly would "the evil that is in the world" "become smaller by degrees, and beautifully less; " until those "accustomed to do evil," but now feeling "how awful goodness is," would unanimously address excellent of the earth" in words they long to hear: "Your people people; and your God shall be our God." shall be our Were "the IV. IN WHAT SPIRIT ARE WE TO CLEAVE TO THAT WHICH IS GOOD"? 1. In an enlightened spirit. The man who is religious simply because another man is religious (if, indeed, this be possible), is no honour to religion. A second-hand piety is generally, almost necessarily, a flimsy one. It is not the outgrowth of one's own convictions and feelings. It is imitation, it is aping. Its sayings and doings cannot be called Christian practice. They are stuccoed theory. Neither the man's judgment nor heart is in them. The soul clings not to them. Hence they soon fall prostrate. Standing power they have none, because their roots have no vital connection with the knowledge" which "is power.' He who would "cleave to that which is good" must be able and "ready to give to every one that asketh him, a reason of the hope that is in him." 66 2. We are to "cleave to that which is good" in a grateful spirit. Millions there are whose parched lips are ever quivering with the cry, "Who will show us any good?" In the Christian's experience the poignant cry has been answered-answered at the foot of the Cross. There "all his needs are supplied according to God's riches in glory by Christ Jesus," and thus is he stimulated to prove day by day, "what is the good and perfect and acceptable will of God." The more thorough and intense his investigation, the warmer is his gratitude; and his very thanksgivings, like so many welcome cords, "bind him to the horns of the altar,"-constrain him to "cleave to that which is good." 3. We are to "cleave to that which is good" in a determined spirit. Apart from this the Christian will soon forsake "that which is good." In his own soul a conflict is still going on between good and evil; and the evil One-always subtle-is ever ready to steal away the good, and re-inforce the evil. It behoves the believer, therefore, to be courageous, and like the Master to "set his face steadfastly" to "that which is good." Should no such heroism distinguish him, he will soon be seen lying a stranded wreck before the first gust of temptation that whirls round him; whereas, in boldly "clinging to that which is good," his soul and it will become inseparably united,-literally glued, for such is the original meaning of the word which Paul, in the text, specially emphasises, "CLEAVE to that which is good." 4. We are to "cleave to that which is good" in a persevering spirit. Perseverance, of course, is kindred to determination. The latter secures, nurses, feeds, braces the former. Courage leads one to enter the field; fortitude, that knows no flinching, keeps him in it. Only as this fortitude lasts, is he safe. Then only as circumstances arise that threaten his steadfastness-shall the Christian be able to ask with "The impressiveness and power, "Should such a man as I flee?" good" to which he cleaves may be unpopular; may be in bad odour may be "evil spoken of," because of the inconsistencies of others; it may involve his prosecuting a course which is not only unfashionable, but, to himself, inconvenient, unpleasant, irksome, self-denying; it may cover him with reproach, threaten him with martyrdom; but what then? He relaxes not his grip; he is "faithful unto death;" "cleaving to that which is good." 5. We are to "cleave to that which is good" in a quiet spirit. It is not the man who talks most glibly and loudly about "his principles," who possesses most of the material of which he talks. The article with him is often infinitesimally small, and Jehu's zeal is always least to be trusted. It seems strangely forgotten by some, who would be reputed "fearless" among those they consider "cowards," that "speaking one's mind" by no means necessarily implies a haughty bearing, a knit brow, angry and irritating tones. Far from this being the case, the contrary is the fact; for "deepest streams flow the stillest." The centripetal force, keeping our earth in fellowship with the sun, does not give off either the thunder, or the whistle of the steam-engine. "There is no speech nor language-its voice is not heard." No "flourish of trumpets" greets "the king of day on his rising, or attends his "progress," or sounds his setting. His whole course is sublime; but as inaudible as it is mighty; as silent as it is sublime. And those who, in the spirit of the text, "cleave to that which is good," circle noiselessly, like so many planets, round "the Sun of Righteousness;" thus declaring themselves to be His disciples of whom it was said: "He shall not cry, nor lift up, nor cause His voice to be heard in the streets." Once more: we are to "cleave to that which is good" in a prayerful spirit. Only as the Christian is kept by the mighty power of God, "backed" up by Omnipotence, can "cleaving to that which is good" be successfully sustained. "Good" and the soul will be soon parted if the believer and his closet become strangers to each other. Payson was right when he said, "The battle must be fought in the closet." There the warrior becomes girded with strength for his engagements out of the closet. Prayer brings the soul into communion, ennobling communion, with Infinite Excellence. suppliant's language is, "It is good for me to draw near to God." Then God draws nigh to him; and he feels stronger and happier than ever in "cleaving to that which is good." In answer to the question,V. WHY SHOULD WE 66 CLEAVE TO THAT WHICH IS GOOD"? We might plead, that cleaving thus was man's original element. It constituted the beauty and harmony of his soul. "The whole diapason," as Beecher remarks "was brought into action. The passions became a sub-bass, and while the feet played them, the hands played the keys, and the lower tones became a magnificent under-current, on which the upper tones sweetly floated." Cleaving thus will be, at once, an index and a defence to the soul. Its exquisite sensibility will warn when evil approaches, and its stalwart massiveness will beat it back when it comes in like a flood." "Who is he that will harm you, if ye be followers of that which is good?" Cleaving thus will enshrine us in the sympathy of all the good. "Best of all, GOD is with us." Finally, such cleaving will impart zest to the joys waiting us in heaven. The intenser the conflict now, the sweeter the repose then; the more agonizing here the struggle, the more sublime there the triumph; triumph in a world whose wondrous blessedness consists in the everlasting absence of all evil, and the eternal presence of all good. Abhor that which is EVIL; cleave to that which is GOOD." Christian! 66 "Act truly, and each act of thine shall be a fruitful seed; The FIVE OUT OF ONE SHELL. THERE were five peas in one shell; they were green, and the pod was green, and so they thought the whole world was green, and that was just as it should be. The shell grew, and the peas grew; they accommodated themselves to circumstances, sitting all in a row. The sun shone without, and warmed the husk, and the rain made it clear and transparent; it was mild and agreeable in the bright day, and in the dark night just as it should be; and the peas, as they sat there, became bigger and bigger, and more and more thoughtful, for something they must do. "Are we to sit here everlastingly?" asked one. "I'm afraid we shall become hard by long sitting. It seems to me there must be something outside; I have a kind of inkling of it." And weeks went by. The peas became yellow, and the pod also. "All the world's turning yellow," said they; and they had a right to say it. Suddenly they felt a tug at the shell. The shell was torn off, passed through human hands, and glided down into the pocket of a jacket, in company with other pods. "Now we shall soon be opened!" they said; and that is just what they were waiting for. "I should like to know who of us will get farthest!" said the smallest of the five. 'Yes, now it will soon show itself." 66 wide world, catch me if you can!" and he was gone. 66 "I," said the second, "I shall fly straight into the sun. That's a shell worth looking at, and one that exactly suits me.' And away he went. We'll go to sleep wherever we arrive," said the two next; "but we'll roll on all the same." And they certainly rolled and tumbled down on the ground before they got into the pea-shooter; but they were put in for all that. "We shall go farth est," said they. "What is to happen will happen," said the last, as he was shot forth out of the pea-shooter; and he flew up against the old board under the garret window, just into a crack which was filled with moss and soft mould; and the moss closed around him. There helay, a prisoner indeed, but not forgotten by provident nature. "What is to happen will happen," "She is going to her little sister," the woman said. "I had only the two children, and it was not an easy matter to provide for both, but the good God provided for one of them by taking her home to Himself; now I should be glad to keep the other that was left to me; but I suppose they are not to remain separated, and my sick girl will go to her sister in heaven." But the sick girl remained where |