As yet, however, no such social system has been elaborated. General principles, ruling ideas, theories, paper plans, have been enunciated by the score; but, in point of fact, there is no system yet devised which appeals either to the common-sense and instincts of the masses, or which stands the criticism of experts. And some of those who have given greatest attention to social subjects, and have made the greatest personal sacrifices in behalf of the poor and down-trodden, are inclined to believe that no such system can be devised, and that deliverance from the present wretched state of matters is to be found, not in compulsory enactment, nor even in the sudden adoption of a different social system, but in the application of Christian principles to the working of the present competitive system. That is to say, they believe that true progress here, as elsewhere, begins in character, not in outward organization, or, as it has been put, that "the soul of improvement is the improvement of the soul." They consider that the present system rests on unchangeable laws of human nature, but that if men worked that system with consideration, unworldliness, and brotherly kindness, the present evil results would be avoided. Or they believe that it is at any rate useless to alter the present system violently by mere legislative enactment or by revolution, but that if it is to be altered, it can effectually, and permanently, and beneficially be so only under the pressure and at the dictation of an improved public opinion. Appeal is confidently made to the mind of Christ by both parties, both by those who trust to the enforcement of a socialistic scheme, and by those who believe only in the social improvement which results from the improvement of the individual. By the one party it is confidently affirmed that were Jesus Christ now on earth He would be a communist, would aim at equalizing all classes and at commuting private property into a public fund. Communism has been tried to some extent in the Church. In monastic societies private property is surrendered for the good of the community, and this practice professes to find its sanction in the communism of the primitive Church. But the account we have of that communism shows that it was neither compulsory nor permanent. It was not compulsory, for Peter reminds Ananias that his property was his own, and that even after he had sold it he was at liberty to do what he pleased with the proceeds. And it was not permanent nor universal, for here we find that Paul had to ask contributions for the relief of the poor Christians of Jerusalem; while we see that there were rich and poor in the same congregations, and that such duties as almsgiving and hospitality, which could not be practised without private means, were enjoined upon Christians. It is also obvious that many of the duties inculcated in the Epistles of Paul could not be discharged in a society in which all classes were levelled.