Whatsoever we give single to God's poor, for love of him, he will requite us an hundredfold in the life to come.

If all men in the world were rich, then would mercy have no place, that alms might extinguish the flame of our sins, as it is written, "As water extinguisheth fire, so do alms extinguish sins." No needy person is exempted from almsdeeds. Verily a poor widow had for her whole property but one farthing, which she brought to God's altar, in Christ's presence, and he straightways with his holy mouth praised her, and said, "Verily I say unto you, that this poor widow hath brought a greater gift than any other person on this day; for she hath brought all that she had with a devout mind." Again, in another place, the Lord said in his gospel, “Whosoever giveth to one thirsty man cold water in my name, shall not lose his meed for that deed." But it will not be accounted as alms, if we give to those men who themselves have for their need; for God commands us not to enrich those who have, but to aid the indigent.

We will yet recount to you one sentence of the evangelical narrative in this same sense: the Lord spake of his advent to the great doom, and thus said, "Verily the Son of man will come in his majesty, and all the angels together with him, to the great doom; then will he sit on the seat of his majesty, and all nations shall be gathered before him, and he will part them into two, as a shepherd parts the sheep from the goats. Then will he place the sheep on his right hand, and the goats on his left." We will now first manifest to you, if any of you know not who the Son of man is, that Christ himself is the Son of man, who is the Son of one person, the blessed Mary, in humanity, and his humanity will be visible in the doom, when he himself will sit on his doomseat, and the righteous be placed on his right hand, and the

6.

Ponne cwyd se Cyning Crist to dam pe on his swiðran hand standað, Cuma ge bletsode mines Fæder, and geagniað þæt rice de eow gegearcod was fram frimde middaneardes. Me hingrode, and ge me gereordodon; me Öyrste, and ge me scencton; ic was cuma, and ge me underfengon on eowerum gest-husum; ic wæs nacod, and ge me scryddon; ic was geuntrumod, and ge me geneosodon; ic was on cwearterne, and ge comon to me and me gefrefrodon. Donne andswariað þa rihtwisan Criste, and cweðað, Drihten, hwænne gesawe we de hûngrine, and we de gereordodon? oððe purstigne, and we de scencton? odde hwænne wære du cuma, and we de underfengon? odde hwænne gesawe we de untrumne oppe on cwearterne, and we de geneosodon? Ponne andwyrd se Cyning dam rihtwisum þisum wordum, Soð ic eow secge, swa lânge swa ge dydon ânum þisum læstan on minum naman, ge hit dydon me sylfum. Donne cwed he eft to dam synfullum, þe on his wynstran healfe standað, Gewitað fram me, ge awyrigedan, into dam ecan fyre, pe is gegearcod dam deofle and his awyrigedum gastum. Me hingrode, and ge me ætes forwyrndon; me dyrste, and ge me drincan ne sealdon; ic was cuma, and ge me underfồn noldon; ic wæs nacod, nolde ge me wæda tiðian; ic was untrum and on cwearterne, nolde ge me geneosian. Ponne andswaria da unrihtwisan manfullan, La leof, hwænne gesawe we de hungrine, odde ðurstine, odde cuman, oþþe nacodne, odde geuntrumodne, oppe on cwearterne, and we de noldon denian? ponne andwyrd se Cyning him, and cwyð, So ic eow secge, swa lange swa ge forwyrndon ánum of ðisum lytlum, and noldon him on minum naman tiðian, swa lange ge me sylfum his forwyrndon. ponne farað ða uncystigan and ða unrihtwisan into ecere cwic-susle, mid deofle and his awyrigedum englum ; and ða rihtwisan gecyrrað fram Sam dome into dam ecan life" mid Criste and his gecorenum englum, mid þam hí libbað and rixiad on lichaman and on sawle on ealra worulda woruld. Amen.

sinful on his left. "Then will the King Christ say to those who stand on his right hand, Come, ye blessed of my Father, and possess the kingdom which hath been prepared for you from the beginning of the world. I was hungry, and ye fed me; I was thirsty, and ye gave me to drink ; I was a stranger, and ye received me in your hostels; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came to me and comforted me. Then will the righteous answer Christ, and say, Lord, when saw we thee hungry, and we fed thee? or thirsty, and we gave thee to drink? or when wast thou a stranger, and we received thee? or when saw we thee sick or in prison, and we visited thee? Then will the King answer the righteous in these words, Verily I say unto you, as long as ye did it for one of these least in my name, ye did it for myself. Then will he afterwards say to the sinful, who stand on his left side, Depart from me, ye accursed, into the everlasting fire, which is prepared for the devil and his accursed spirits. I was hungry, and ye denied me food; I was thirsty, and ye gave me not to drink; I was a stranger, and ye would not receive me; I was naked, and ye would not give me clothing; I was sick and in prison, ye would not visit me. Then will the unrighteous sinful answer, Lord, when saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and we would not serve thee? Then will the King answer them, and say, Verily I say unto you, so long as ye denied to one of these little ones, and would not give to them in my name, so long denied ye it to myself. Then will the avaricious and the unrighteous go into everlasting torment, with the devil and his accursed angels; and the righteous will pass from the doom into eternal life" with Christ and his chosen angels, with whom they will live and reign with body and with soul for ever and ever. Amen.

110

DOMINICA SECUNDA IN QUADRAGESIMA.

EGRESSUS inde Iesus, secessit in partes Tyri et Sidonis : et reliqua.

Drihten Hælend reade mid wordum þæra Iudeiscra dwyrnysse and geleafleaste, and bí mid hospe his lare forsawon. Þa ferde hề danon to dære burhscire pe is gehâten Tyrus, and to dære oðre pe is gehaten Sidon. Efne ða ferde ân Chananeisc wíf of dam gemærum togeanes dam Hælende, and him to clypode, pus cwedende: et reliqua.

pis Chananeisce wif wæs of hædenum folce, and hæfde getacnunge Godes geladunge, pe fram hæðenscipe to Criste mid soðum geleafan gebeah, þaða þa Iudeiscan hine forleton. Pæt wif wæs afaren fram gemærum hire eðeles, forðan de heo forlet da ealdan gedwyld hire hæðenscipes, and mid geleaffullum mode pone sodan Hælend gesohte, to biddenne hire wodan dehter gesundfulnysse. Heo clypode, “ Dauides Bearn, gemiltsa me : min dohtor is yfele fram deofle gedreht.” Hit was so lice swa gedon. Ac seo dohtor, þe on wodum dreame læg dweligende, getacnode þæra hædenra manna sawle, Se wæron yfele purh deofol gedrehte, ðaða hí ne cuðon heora Scyppend, ac gelyfdon on deofolgyldum. Seo moder cwæð, “Dauides Bearn, gemiltsa min ;" and Godes gelaðung, seoðe is ure moder, gelyfö þæt Crist is Dauides Bearn on þære menniscnysse, and heo bitt ûs miltsunge æt him, forðan de he is God Elmihtig ure Alysend.

Efter deawlicum andgite, se de leahtras begæð, deofle to gecwemednysse, his Scyppende on teonan, his dohtor is untwylice awedd, forðan de his sawul is dearle ðurh deofol gedreht; ac him is neod þæt he his agene wodnysse tocnawe, and mid geleafan æt Godes halgum þingunge bidde, and mid micelre anrædnysse Drihtnes fet gesece, biddende pæt he his sawle fram dam wodan dreame ahredde, swa swa hể dyde pæt Chananeisce mæden. He ne andwyrde dam wife æt

THE SECOND SUNDAY IN LENT.

EGRESSUS inde Jesus, secessit in partes Tyri et Sidonis : et reliqua.

The Lord reproved with words the perversity and unbelief of the Jews, and they with contumely despised his doctrine. Then went he thence to the territory which is called Tyre, and to the other which is called Sidon. Behold, there came a Canaanitish woman from the confines towards Jesus, and cried to him, thus saying, etc.

This Canaanitish woman was of a heathen people, and had for tokening the church of God, which from heathenism turned with true belief to Christ, when the Jews forsook him. The woman came from the confines of her country, because she forsook the old error of her heathenism, and with believing mind sought the true Jesus, to pray for the health of her insane daughter. She cried, "Child of David, have pity on me my daughter is grievously tormented by a devil." Verily it was so done. But the daughter, who lay delirious in a state of madness, betokened the soul of heathen men, who were grievously tormented by the devil, when they knew not their Creator, but believed in idols. The mother said, “Child of David, have pity on me ;" and God's church, which is our mother, believes that Christ is a Child of David in his humanity, and she prays him to have pity on us, for he is God Almighty our Redeemer.

According to the figurative sense, he who commits sins, to the gratification of the devil, and in contumely to his Creator, his daughter is undoubtedly mad, for his soul is sorely tormented by the devil; but it is needful to him that he know his own madness, and with belief pray to God's saints for their intercession, and with great steadfastness seek the feet of the Lord, praying him to save his soul from that state of madness, as he did for the Canaanitish maiden. He did not