thing good and true. "All that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the Church daily such as should be saved." (Acts ii. 44-47.) Thus for once, at least, in her history, the Church was what she ought always to be-united, diligent, self-sacrificing, and prosperous; her subsequent and early defection from her "first love," explains much in her history that cannot be too deeply lamented.

The community of goods, which for a time prevailed in the Church at Jerusalem, was, obviously, an expression of love, on the part of those who had property, on behalf of those who had none, called for and justified by the peculiar circumstances in which they were then placed. Among the converts were many "strangers" who, probably, abandoned by their Jewish friends, on account of their conversion to the faith of Christ, and desirous of tarrying for a while in the city where such wonders were transpiring, were dependent on the liberality of their more wealthy brethren for subsistence; and these, yielding to the strong impulses of Christian love, acted in the manner recorded of them. The notion, that their conduct presents an example universally and permanently obligatory on the disciples of Christ, is unwarranted by the narrative, when viewed in the light cast on it by other Scriptures. The words of Peter to Ananias, already quoted, evidently imply that the culprit might have retained his land, and yet have continued a disciple; while the fact, that arrangements had soon to be made for the relief of the poor in the Church at Jerusalem (Acts vi.) proves that, when the urgent necessity which had led the brethren, immediately after the Pentecostal effusion, to have "all things in common" had passed away, they ceased to do so. There is, however, an important lesson to be learnt from their conduct :-Never should the poor of Christ's flock be forgotten and neglected by their brethren who are blessed with competence. The indwelling of the Spirit will always be accompanied by brotherly love, and this will inevitably manifest itself in acts of kindness to the poor and distressed. "As we have opportunity, let us do good unto all men, especially to them who are of the household of faith," is an injunction imperatively binding on all who bear the Christian name. Having, however, already exceeded the limits prescribed for this article, we cannot pursue this subject further; a few remarks, in conclusion, suggested by our main topic, are all that we can add.

How forcibly the facts on which we have dwelt indicate the sur

passing glory of the Gospel Dispensation. The Mosaic economy, notwithstanding the truths which it shadowed forth, and the grace of which it was the medium, was but the prelude to that "better hope" of which it was typical, and which received its completion in the Christian Pentecost. We possess revelations of the Divine character and will, far more comprehensive than those which fell to the lot of Moses' disciples, and enjoy spiritual influences to which they were strangers. "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth." (2 Cor. iii. 7-10). "Thanks be unto God for His unspeakable gift!"

The

We, also, here see the great secret of ministerial success. Apostles had not to enter on their work until they were endued with power from on high, and it was after they were thus endued that such signal results attended their ministry. How important the lesson thus taught! None should presume to preach Christ, but those who have been anointed by the Spirit, and the lack of this anointing, we fear, is one of the chief causes of ministerial failure. The Spirit was not bestowed on the Day of Pentecost as a temporary gift. His miraculous operations in the Apostles, and on the bodies of others, in confirmation of their message, ceased with the peculiar circumstances which rendered them necessary; but, in all other respects, He was designed to be with His servants 66 even to the end of the world;" and were they more conscious of His presence their ministry would be attended with greater power, and result, far more extensively than now, in the salvation of souls. No man, it is true, can convert others, without Divine aid, or in violation of their moral freedom, but every minister may have and should have the power-the power of the Spirit-without which their conversion cannot be effected.

Our theme, likewise, reminds us of the great need of the Christian Church. While duly appreciating other means of usefulness-wealth, talent, &c.—we cannot but regard a copious effusion of the Spirit on her members as her great necessity. This, as in primitive times, would give her peace in all her borders, and prosperity in all her palaces; and is it not encouraging to know that the Spirit which she needs is the gift which her Head died to purchase, and which He delights to bestow on His praying people? It was when the disciples prayed that they were filled with the Holy Ghost, and when the Church, conscious of her own feebleness, seeks in humble, earnest, believing

prayer, for the more abundant communication of His influences, they will not be withheld. Prayer touches the only spring that can possibly ensure success. By speaking we move man; but by prayer we move God. It is through the medium of prayer that the littleness and meanness of man prevail with Omnipotence. The prayer of faith is the only power in the universe to whieh the great Jehovah yields."* When the Church is universally animated by the spirit of prayer, she will soon receive a baptism of the Spirit which will be felt in all her departments. Her ministers will be multiplied and preach the word with unwonted power; her treasury will be constantly and abundantly replenished; her missionaries to distant lands will be increased a thousand-fold; the tidings of salvation will speedily be proclaimed throughout the world; the altars of superstition and idolatry will vanish; conversions will take place with a rapidity and frequency now seldom witnessed; oppres sion and strife will cease; and the millennium, long desired and prayed for, will, at length, come. The Spirit, poured "out upon all flesh," will be welcomed to the hearts of all, and the blessings of the CHRISTIAN PENTECOST be universally enjoyed.

The Voluntarg Principle.

THE principle of voluntaryism has received general and marked illus tration, during the last fifty years, in the way of Church-building, both in and out of the establishment. Mr. Horace Mann, in the Census Report of 1851, alludes to the fact, that latterly a conviction has become prevalent in the minds of Episcopalians, that "the relief of spiritual destitution must not be exclusively devolved upon the State," and that it is the duty of Christians, individually as well as in their organized capacity, to minister to the religious necessities of the land. "Accordingly," he remarks, "a spirit of benevolence has been increasingly diffused, and private liberality is now displaying fruits, in daily rising Churches, almost as abundant as in ancient times; distinguished, also, from earlier charity by being, it may be fairly assumed, the offspring of a more enlightened zeal, proceeding from a wider circle of contributors."

This statement is substantiated by the following table:

But if Voluntaryism within the Establishment has done much,

*Robert Hall.

Voluntaryism outside the Establishment has accomplished far more, and without this the provision for religious worship would be mournfully deficient. In the year 1801, the number of sittings provided by Episcopalians, was 4,069,281; and in 1851, there were 5,317,915. But while all other Denominations had in 1801 only 963,169 sittings, these had augmented in fifty years to 4,890,482 sittings. So that if we take the proportion of sittings as representing the denominational strength of the Conformist and Nonconformist bodies, we discover that in 1801 the former comprised four-fifths of the whole population, and that now it includes only a little more than one-half. The actual number of sittings furnished during the half-century by each Body was as follows:

But while a proportion of the increased accommodation which had been provided by Episcopalians, was the product of Voluntaryism, it must be remembered that the entire outlay by Nonconformists was supplied from this source alone. If, therefore, we assume, on the data of Mr. Edward Baines, M.P., that of the 16,689 places of worship thus provided, only 10,000 are separate buildings, and that each of them has cost only £1,500, the total amount is not less than £15,000,000. Hence, if we add together the Church-building expenditure of Conformists and Nonconformists, the result is as follows:

Thus, there has been about a million-and-a-half of State money expended in Church-erection, but no less than twenty-two millions sterling of Voluntary contributions! Had we the means of ascertaining what were the amounts given during this period to all other purposes-to the repair, enlargement, and decoration of Churches and Chapels, to the support of the clergy in the District Churches of the Establishment, and in all other Denominations, to the sustentation of the various religious and benevolent institutions which have sprung into existence during the last sixty years, and which are the glory of the Christian Church-we believe the total would form an amount which would surpass the anticipations of the most sanguine, and astound even those who are the most sceptical of the apabilities of the Voluntary principle,-Eclectic Review.

A Visit to the Scene of the Bradfield Flood.

TELEGRAMS first announced to the inhabitants of Manchester, that a flood had inundated Sheffield, accompanied with an appalling loss of life, and caused by the bursting of the Bradfield Reservoir, on Friday night, March 11th, 1864. Of course, the newspapers soon published full and circumstantial accounts of the awful accident, and it was seen that the first tidings, which it was hoped had exaggerated the reality, were much below the mark in their description both of the havoc and loss of life. The feelings of terror and sympathy which were immediately excited, exceeded anything of the kind we have witnessed before, and, for a week after, almost the first question we heard from anybody's lips was, "What do you think of the terrible flood at Sheffield ?”

Reckoning upon the excitement and curiosity of the public, the Railway Company advertised a special train from Manchester to Sheffield, on the Wednesday following the catastrophe, and the writer determined to avail himself of the opportunity thus offered for observation, which might result in a paper for our Magazine. He found that thousands beside himself were of the same mind, so far as seeing the ruin was concerned; for at the early hour of halfpast seven, a.m., the Railway Platform and all the approaches were densely packed with an eager but good-humoured crowd. After getting well squeezed in the struggle for a ticket, he managed to stow himself with eleven others in a compartment of a comfortable cushioned-carriage, which in ordinary times carried ten persons as its full compliment. All the twenty-eight carriages of the train were equally well-filled, and as the train moved off, leaving behind hundreds of impatient travellers, one man vented his disappointment, to the amusement of the passengers, by declaring that we looked like a lot of transports. At the first seven or eight Stations on the line, hundreds of persons looked with longing eyes towards our train as we approached them, and became blank with disappointment, as we steamed on past them; and we supposed that the officials would have to send on two or three more heavy trains during the morning, for the purpose of taking on all the sight-seers to Sheffield. After passing the Woodhead Reservoirs, which supply Manchester with water, and speculating as to what would be the consequences if they were to give way-speculations which made us shudder-we passed in succession the dreary Woodhead Tunnel, which is said to be four and a quarter miles long, the estate of Lord Wharncliffe, and the magnificent pine plantations of the Duke of Norfolk; and at eleven o'clock arrived at the little station of Oughtly Bridge, about five miles from Sheffield.

It was here whispered about that this was the nearest station to Bradfield Reservoir, and so the writer, and hundreds of others, unceremoniously left the train to continue its journey without them. But Bradfield was five miles away, and there was no kind of con veyance; SO we set out with a hearty good will to walk it.