The reference which the apostle makes to the “deep poverty of the churches of Macedonia,"[B] 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."[C] Thus it appears, that Christians every where 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[D]!

[Footnote B:  2 Cor. viii. 2.]

[Footnote C:  Rom. xv. 26.]

[Footnote D:  1 Cor. vi 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 far the poor saints at Jerusalem!” Far otherwise—­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.” [E] 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 E:  Acts iv. 32]

The tests by which our Savior tries the character of his professed disciples, shed a strong light upon the genius of the gospel.  In one connection[F], an inquirer demands of the Savior, “What good thing shall I do that I may have eternal life?” After being reminded of the obligations which his social nature imposed upon him, he ventured, while claiming to be free from guilt in his relations to mankind, to demand, “what lack I yet?” The radical deficiency under which his character labored, the Savior was not long or obscure in pointing out.  If thou wilt be perfect, go and sell that thou hast and give to the poor, and thou shalt have treasure in heaven; and come and follow me.  On this passage it is natural to suggest—­

[Footnote F:  Luke xvii 18-24]