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Loving consideration for others and generous kindness to them are among the fruits of the Spirit and the signs of true discipleship. Their effects it would not be easy to exaggerate. The law of kindness for Jesus' sake is of all things the most likely to remove prejudices against Christianity, and to bring together those whose interests are separate, so as to ensure the salvation of society. Even on lower grounds, therefore, this law demands our obedience, for there is much in our social condition to cause anxiety to the Church. Questions once carefully ignored are being boldly discussed; classes of men whose ignorance and poverty made them political nonentities are now powers in the State. Capitalists and producers are discussing anew their respective rights; owners of land are being openly asked whether She proportion they have received of its value is not greater than their due. And in all these movements agitators are exaggerating claims, some of which have in them germs of right. Meanwhile it is to be feared that religion, as a factor in the settlement of such disputes, is being disregarded, and debate is rife whether indeed the Christian faith is longer credible. Anything which would suddenly change the relations of various classes, any outburst of the communistic or nihilistic spirit, would bring about far more evil than good. Evils must be abolished now as they were in the early days of the Christian faith. When slaves were held in cruel bondage, and profligacy assumed hideous forms, and accumulated wealth appeared side by side with abject want, Christ and the teachers who followed him aroused no servile war, but by word and life showed a more excellent way. They taught that the highest bliss was not in abundance of possessions, but in abundance of spiritual life; that the loftiest dignity was to be found not in the indulgence, but in the denial, of self; that all a man possessed he held as a responsible steward; and that those removed from others in social position were brothers and sisters to be cared for. All this was exhibited in the life of One who went about doing good, and was seen in its ultimate victory on the cross where Christ died for us, that we henceforth might live no morn to ourselves. One phase of this law of kindness is brought before us in our text, where its manifestation is recognized as a germ of discipleship.

I. THE DUTY OF CHRISTIAN BENEFICENCE is asserted throughout Scripture. Under the old dispensation, the blessedness of him who considers the poor was exemplified in the experience of Job, and of the widow of Sarepta, and of multitudes besides. The duty was made still more clear in the New Testament; and this is noteworthy, because the disciples of our Lord were themselves poor, so that no one of them could give out of his superabundance; and even of our Lord himself this was true, though he so often showed that it was more blessed to give than to receive. On this principle the Church acted. Spontaneously Barnabas sold his estates to aid those who were in special difficulties because they were cast out of trade and home, and his example was contagious. There was no law passed that Christians should do this; but though as a compulsory law it would have been an unsound dictum for all times, it was right and good when Christians, moved by pity for their poor persecuted brethren, distributed as every man had need. Spontaneity gives worth to such acts. He who thus gives, though it be but a cup of cold water, shall not lose his reward.

II. THE OBJECTS OF CHRISTIAN BENEFICENCE. All less favored than ourselves have a claim, not necessarily on our money, but on our help and sympathy, in some form, when an opportunity comes for service in Christ's Name.

1. Human relationship has its claims on us, and he who does not "provide for his own," even though he benefits some religious organization, fails in his duty to his Lord.

2. Neighbourhood has claims on us. No follower of Christ can be like the rich man, who would give alms to be seen of man, but would let poor Lazarus die at his gate, fighting for crumbs with the dogs.

3. Fellowship in the same Church has claims on us, though those needing our aid may be least in knowledge, least in capacity, least in attractiveness, or least in desert.

4. But we are to do good unto all men, though especially to such as are of the household of faith. Christ died for all, and in his Name, for his sake, in his spirit, we must seek to aid them, even though it only be by a cup of cold water.

III. THE REASONS FOR CHRISTIAN BENEFICENCE are numerous, but we may mention one or two.

1. All we have is from God. His providence has made us to differ. Our birth, our inheritance, our education, our natural capacities, - these are in no sense the results of our own creation or choice. He who gave us these, demands that we should use them in part to promote the peace and the comfort of those for whom his Son died. "Freely ye have received, freely give."

2. Our superabundance is for others. When our cup runs over, the droppings are not for ourselves but for others. When our harvest is gathered, room must be made for gleaners as well as for reapers. Waste is against God's law. The breath we throw off from our lungs is wanted by nature. The rain poured down so lavishly is not lost. The refuse flung on the soil is to reappear in new forms. All nature rebukes the waste and extravagance of which we are often guilty; and Ambrose has well said, "It is no greater sin to take from him that rightly possesseth than being able not to give to him that wanteth." - A.R.

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KJV: For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

WEB: For whoever will give you a cup of water to drink in my name, because you are Christ's, most certainly I tell you, he will in no way lose his reward.