tle, the church there was composed. The most remarkable
class found there, consisted of "THINGS WHICH ARE NOT"--mere nobodies,
not admitted to the privileges of men, but degraded to a level with
"goods and chattels;" of whom _no account_ was made in such
arrangements of society as subserved the improvement, and dignity,
and happiness of MANKIND. How accurately the description applies to
those who are crushed under the chattel principle!

The reference which the apostle makes to the "deep poverty of the
churches of Macedonia,"[26] and this to stir up the sluggish
liberality of his Corinthian brethren, naturally leaves the
impression, that the latter were by no means inferior to the former
in the gifts of Providence. But, pressed with want and pinched by
poverty as were the believers in "Macedonia and Achaia, it pleased
them to make a certain contribution for the poor saints which were
at Jerusalem."[27] Thus it appears, that Christians everywhere were
familiar with contempt and indigence, so much so, that the apostle
would dissuade such as had no families from assuming the
responsibilities of the conjugal relation![28]

[Footnote 26: 2 Cor. viii. 2.]

[Footnote 27: Rom. xviii. 18-25.]

[Footnote 28: Cor. vii. 26, 27.]

Now, how did these good people treat each other? Did the few among
them, who were esteemed wise, mighty, or noble, exert their
influence and employ their power in oppressing the weak, in disposing
of the "things that are not," as marketable commodities!--kneeling
with them in prayer in the evening, and putting them up at auction
the next morning! Did the church sell any of the members to swell
the "certain contribution for the poor saints at Jerusalem!" Far
other wise--as far as possible! In those Christian communities where
the influence of the apostles was most powerful, and where the
arrangements drew forth their highest commendations, believers
treated each other as _brethren_, in the strongest sense of that
sweet word. So warm was their mutual love, so strong the public
spirit, so open-handed and abundant the general liberality, that
they are set forth as "_having all things common_."[29] Slaves and
their holders here? Neither the one nor the other could, in that
relation to each other, have breathed such an atmosphere. The appeal
of the kneeling bondman, "Am I not a man and a brother," must here
have met with a prompt and powerful response.

[Footnote 29: Acts, iv. 32.]

The _tests_ by wh