_The Community Of Goods._

Yet the Jerusalem idea of a voluntary community of goods was a noble one, and sprang from an unselfish root. It was purely voluntary indeed. There was no compulsion upon any to adopt it. "Not one of them said that aught that he possessed was his own," is St. Luke's testimony on the point. "While it remained, did it not remain thine own? And after it was sold, was it not in thy power?" are St. Peter's words, clearly testifying that this Christian communism was simply the result and outcome of loving hearts who, under the influence of an overmastering emotion, had cast prudence to the winds. The communism of Jerusalem may have been unwise, but it was the proof of generous and devout spirits. It was an attempt, too, to realize the conditions of the new life in the new heaven and the new earth wherein dwelleth righteousness, while still the old heaven and the old earth remained. It was an enthusiasm, a high, a holy, and a noble enthusiasm; and though it failed in some respects, still the enthusiasm begotten of fervent Christian love succeeded in another direction, for it enabled the Apostles "with great power to give witness to the resurrection of the Lord Jesus." The union of these two points in the sacred narrative has profound spiritual teaching for the Church of Christ. Unselfishness in worldly things, enthusiasm about the kingdom of Christ, fervent love to the brethren, are brought into nearest contact and united in closest bonds with the possession of special spiritual power over the hearts of the unbelievers. And then, again, the unselfishness existed amongst the body of the Church, the mass of the people at large. We are sure that the Apostles were leaders in the acts of self-denial. No great work is carried out where the natural and divinely-sent leaders hang back. But it is the love and enthusiasm of the mass of the people which excite St. Luke's notice, and which he illustrates by the contrasted cases of Barnabas and Ananias; and he connects this unselfish enthusiasm of the people with the possession of great power by the Apostles. Surely we can read a lesson suitable for the Church of all ages in this collocation. The law of interaction prevails between clergy and people still as it did between the Apostles and people of old. The true minister of Christ will frequently bear before the throne of God those souls with whom the Holy Ghost has entrusted him, and without such personal intercession he cannot expect real success in his work. But then, on the other hand, this passage suggests to us that enthusiasm, fervent faith, unselfish love on the people's part are the conditions of ministerial power with human souls. A people filled with Christ's love, and abounding in enthusiasm, even by a mere natural process produce power in their leaders, for the hearts of the same leaders beat quicker and their tongues speak more forcibly because they feel behind them the immense motive power of hallowed faith and sacred zeal. But we believe in a still higher blessing. When people are unselfish, brimming over with generous Christian love, it calls down a supernatural, a Divine power. The Pentecostal Spirit of love again descends, and in roused hearts and converted souls and purified and consecrated intellects rewards with a blessing such as they desire the men and women who long for the salvation of their brethren, and are willing, like these apostolic Christians, to sacrifice their dearest and their best for it.