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himself so strongly called to satisfy the wants of others, who at that time had nothing, that it was obviously the best course for every one to cast into a common stock whatever came to him. This practice was, without doubt, retained by the apostles so long as they remained together; and to the new converts it might seem a model for their conduct also, at least for the time. Yet, even in our Lord's days, the apostles themselves did not relinquish all their private property. The Galilean fishermen did not sell their most valuable possessions—their boats, but still had them, and used them, after our Lord's resurrection. It appears also that John possessed some property which he retained, and which enabled him to offer a home to the mother of Jesus.1

It is clear, indeed, that our Lord did not command the apostles to give up their property into a common stock; and it is equally clear that the apostles themselves did not enjoin it; for we shall presently hear Peter asking one who had dealt perversely in this matter—'While it remained was it not thine own? and after it was sold, was it not in thine own power?'2 It was therefore an entirely voluntary act throughout, and by no means imposed upon the new converts, or exacted from them, by the apostles. It was a mode naturally suggested by the exigencies of the infant church, of applying those principles of brotherly love, and of self-suppression, which the Lord himself had constantly inculcated. The need to be met was instant and special, and such as did not exist afterwards among the churches formed among the heathen, where, consequently, we find nothing of this practice mentioned by the apostles in their epistles. On the contrary, the practice there enjoined is, that every one should lay aside week by week, 'as the Lord had prospered him,' some portion of his earnings for the poorer brethren; and it was expected that he would contribute liberally, according to his means, to the collections made on special emergencies. We read of such collections among the churches in Asia Minor and Greece, for 'the poor saints at Jerusalem,' in which Paul greatly interested himself, and which he urgently 1 John xix. 27. 2 Acts v. 4.

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enforced. This constant remembrance of the Christians in Judea by those in foreign parts, points to some peculiar cause of destitution which did not in the same degree exist elsewhere. This cause it is not difficult to find. The converts in Judea, by the mere fact of their adhesion to Christ, suffered the loss of all things,' unless they had property independent of the will, favour, or patronage of others-and the proportion of these was few. So deep an offence against Jewish prejudices cast them loose from Jewish charities, and involved loss of business to such as were traders, and dismissal from their employments to such as were workmen and servants, producing a state of destitution which rendered extraordinary exertions necessary on the part of the more prosperous brethren; and how nobly they responded to the demands of this great emergency is shown in the record before us. This is no conjecture. It is illustrated and proved by what we actually see in operation at this day in Jerusalem. In that city some converts from Judaism are made; and no sooner does the fact transpire, than they are instantly cut off from all aid, support, and employment from the Jews there, and would starve but for the missionaries, upon whose resources they are entirely thrown, and who are obliged to sustain them until they can find some means of employment for them, or can raise funds to send them out of the country. Hence great sacrifices are made by those on the spot for their relief, and hence the earnest appeals sent home for help to the converts at Jerusalem. The parallel is as close as it can well be.

The necessity was too great for the richer brethren to be able to meet it from their income merely, and therefore they sold so much personal property or real estate (for both are specified) as was requisite to supply the wants of the destitute brethren, and brought the proceeds to the apostles, that they might make distribution as every man had need.' This practice, through the eager liberality of the prosperous converts, soon laid upon the apostles (as we shall by and by see) a burden too heavy for them to bear. But the picture of cheerful and happy unanimity which prevailed under this state of things

in the infant church is most cheering to contemplate, while it yet raises a sigh for that day when we may behold the like again. 'The multitude of them that believed were of ONE HEART AND OF ONE SOUL. Neither said any of them that ought of the things which he possessed was his own.' They possessed. as not possessing, regarding all as but held in trust for the Lord's service, and being always ready for any claims which that service might make.

Forty-first Week First Day.

ANANIAS AND SAPPHIRA.—ACTS IV. 36-V. II.

THE sacred writer gives two instances of the practice which we last evening inquired into-one an example, the other a warning.

The first case is that of Joses, a man who, from his excellent qualities and amiable manners, acquired the surname of Barnabas, or 'son of consolation.' This name, which afterwards became illustrious in the church, was that of a Levite, who, although then residing at Jerusalem, was a native of Cyprus. He sold his estates, and voluntarily bringing to the apostles the produce—which, from the manner in which his conduct is singled out for contrast with that of another less amiable character, was doubtless very considerable,—rejoiced to take his share in the general distribution. Although this extent of relinquishment was not obligatory, it was natural that they who thus manifested their love to the brethren, and their devotedness to the service of the church, should appear to great advantage, and be much looked up to in comparison with others who, though not strictly bound to follow such examples, at least had the same motives to disinterestedness and zeal, and yet abstained from this noble and generous course. These, unless prevented by some special and recognisable reasons, must, in such a state of society, have appeared in a strange and anomalous position, and could not fail to be held in less esteem, if only as 'weak brethren.'

This was felt by a disciple named Ananias, and his feeling was shared by his wife Sapphira-a beautiful name, which the infamy of this woman has unhappily thrown out of use. They loved the praise of men, and were not content to be held in less consideration than such bright examples as Barnabas. But,

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on the other hand, they loved money quite as well-even better. They could not bear the idea of giving this price for the good opinion of others to which they aspired. They had not faith to cast their cares upon God, by giving up all they had for Him. They feared they might come to want; they feared to endanger their comforts beyond recall; they wished to retain some security against the contingencies which the future might produce. In one word, they loved money, and had not the heart to part with it altogether. No doubt man and wife talked over this matter night and day, until they fell upon what both regarded as a brilliant conception, an admirable device for securing both objects-winning the respect of the church, without altogether abandoning their substance. It was known that they possessed an estate; this they would sell-really sell it. Every one would know the fact; but it would not be known what price they received, for estates were not in those days sold by auction, and it is likely that this estate was away somewhere in the country, and not near Jerusalem. What more easy, therefore, than to give into the hands of the apostles, for the general good, a certain sum as the whole produce of the sale, reserving the rest as a secret treasure for themselves? They would thus enjoy their private comforts and satisfactions, their little securities against the time to come; and while thus pursuing very second-rate conduct, they would win the credit of first-rate sacrifices. What could be easier than this? Nothing. For, 'as easy as lying,' is a proverb. It was altogether a most precious plot, neat and well compacted. In it nothing was forgotten-except God; everything was remembered-save Him. Yet, although they could deceive man, they could not deceive Him; and He was to be their Judge in that day when the dark secrets of many hearts shall be revealed to the eyes of men and angels. And even here they would not have realized what they sought; for every day the thought how little they really deserved the credit they had acquired among their fellows, would have been a sharp sting in the midst of all the enjoyments of their secret wealth.

But there was an eye even on earth that saw it—the eye of

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