Seowa, þæt is, se de synnum þeowad, bid ascyred fram Godes ræde.

Ege is twyfeald, and deowdom is twyfeald. An ege is butan lufe, oder is mid lufe, and se is halig and clæne. Swa is eac oder deowt neadunge buton lufe, oder is sylfwilles mid lufe, se gedafenað Godes deowum. Drihten genam of ús þæs deowan naman, and hét ús his frynd, gif we his willan gewyrcað. He cwæd, "Ic het eow mine frynd, forðan de ic eow cydde ealle da ding pe

the servant, that is, he who is servant to sins, is cut off from God's council.

Awe is twofold, and service is twofold. One awe is without love, the other is with love, and it is holy and pure. So also one service is compulsory without love, the other is voluntary with love, which befits God's servants. The Lord took from us the name of servant, and called us his friends, if we perform his will. He said, "I have called you my friends, because I have made known unto you all the things that I have heard from my Father." What did Christ make known to his disciples but the heavenly secret, and the great joy of the everlasting life, which he also daily fixes in the hearts of his faithful, through inspiration of the Holy Ghost? The words which he spake to his apostles he spake to all christian men, as he himself in some place said, "Quod autem vobis dico, omnibus dico;" "That which I say unto you, I say unto all men."

The friends of God are not few, but are many, as the prophet said, "To me verily thy friends, God, are very honourable, and their authority is greatly strengthened. I number them, and they are multiplied above the sea-sand." Jesus said, "Ye have not chosen me, but I have chosen you." By hese words it is manifested that no man may glory in himelf, though he be chosen to God's kingdom. The election ands in God's providence, and we shall be saved through sgrace, as the apostle said, "Ye are saved by God's grace ough faith." Through that grace by which the human st was a Child of God, through that same grace will christian man be chosen to God, from the beginning of ef. Through the same spirit through which Christ

through the same his chosen will be born again in sm. Through the Holy Ghost the human Christ every sin, and through the same Spirit will our

peak of Christ's humanity, who continued ever

synnig wunode; and he was Godes Bearn swa hrade swa hé mannes Bearn weard. Se mann is Godes Bearn, forðan þe se Godes Sunu, de æfre was acenned of dam Ælmihtigan Fæder, underfeng þa menniscnysse buton synnum, to soðre aunysse his hades; and þæt ylce Godes Bearn is mannes Bearn for dære underfängenan menniscnysse. Crist, cristenra manna Heafod, Ordfruma ælcere gife, dæld his gyfe his limum, be gehwilces mannes mæðe, be ðan þe hể healdan mæg þurh his fultum, buton dam ne deð nán man naht to gode. Næfð nan man geleafan buton of Cristes gife, ne nân man ne ðurhwunað on geleafan buton purh Cristes gife; forði sceal gehwa on his Drihtne wuldrian, na on him sylfum. Crist gelogode his apostolas and ealle his gecōrenan ðurh his gife, þæt hí ferdon sylfwilles, be Godes hæse, and ðurh his fultum wæstm brohton gödra weorca, swa swa God sylf cwæð, þurh done witegan Ezechiel, "Ic do þæt ge dōð;" "Et fructus uester maneat;" þæt is, "Eower wæstm ðurhwunað." Dæra apostola wæstm ðurhwunað on ecnysse, forðan de purh heora bodunge is pes middaneard gebiged to dam soðum geleafan, and to heora Scyppendes biggengum, mid dam wuniað on ecnysse þa de wel geendiað. Eac swylce ure gehwada wæstm, þæt sind, ure gōdan dæda, þurhwuniað on ecnysse, and hî underfoð anginn æt ure geendunge.

Ponne se deað ure andwerde líf geendað, þonne bið ús gehealden, æfter dam deaðe, swa hwæt swa we nu doð for gewilnunge þæs ecan lífes, and ponne onginð ure edlean, swa swa se sealm-sceop cwæd, "Cum dederit dilectis suis somnum, hec est hereditas Domini:" "Donne God sylð his leofum slæp, þæt is Drihtnes yrfwyrdnys." ponne Godes gecōrenan becumað to deaðe, donne gemetað hí yrfwyrdnysse. Micel heap holdra freonda ure andbidað þær, orsorh be him sylfum, carful gýt for ure hælde. Uton forði efstan to urum eðele, þæt we magon ure frynd geseón, and ure siblingas gegretan.

Drihten cwæð, "Swa hwæt swa ge biddað æt minum

without sin; and he was the Son of God as soon as he became the Son of man. Man is the Son of God, because the Son of God, who was ever born of the Almighty Father, assumed humanity without sins, for true unity of his person; and the same Son of God is Son of man, from the assumed humanity. Christ, the Chief of christian men, Source of every grace, distributes his grace to his members, according to each man's capacity, according to that which he may hold to through his support, without which no man does aught of good. No man has belief save by Christ's grace, nor does any man persevere in belief without Christ's grace; therefore should every one glory in his Lord, not in himself. Christ disposed his apostles and all his chosen through his grace, so that they should go voluntarily, at God's behest, and through his support should bring fruit of good works, as God himself said, through the prophet Ezekiel, "I do what ye do;" "Et fructus vester maneat ;" that is, "Your fruit continueth." The fruit of the apostles continues to eternity, because by their preaching this world is turned to the true belief, and to the worship of their Creator, with whom will dwell to eternity those who end well. In like manner, our little fruit, that is, our good deeds, will continue to eternity, and they will receive a beginning at our ending.

When death ends our present life, then will be preserved to us after death whatsoever we now do for desire of the everlasting life, and then will our reward begin, as the psalmist said, "Cum dederit dilectis suis somnum, hæc is hereditas Domini :" "When God shall give sleep to his beloved ones, that is the heritage of the Lord." When God's chosen come to death, then find they an heritage. A great company of faithful friends will await us there, secure for themselves, yet anxious for our salvation. Let us, therefore, hasten to our country, that we may see our friends, and greet our kins

men.

The Lord said, "Whatsoever ye pray of my Father, in my

Fæder, on minum naman, be sylp eow." Drihtnes nama is Iesus, pet is, Hælend, and se bitt on dæs Hælendes naman, sepe pæs bitt de belimpð to soðre hæle. Gif hwá dæs bitt þæs de him ne fremað, ne bitt hé on ðæs Hælendes naman. Paulus se apostol bæd æt Gode þæt hé afyrsode ðæs deofles ehtnysse him fram, ac him næs þære bene getiðod, forðan de him fremede to ecere hælpe seo hwilwende ehtnys. ponne we biddað ongean ure agenre þearfe, ponne forwyrnð se mildheorta God ús þæs de we ungesceadwislice biddað. Eft, se man de went his earan, þæt hé ne gebyre Godes æ, his gebed bið Gode andsæte. Gif we for synfullum mannum gebiddað, and hí dære dingunge unwurde synd, ne beo we swa-deah bedælede edleanes þæs gōdan willan, deah þe we dam forscyldegodan geðingian ne magon. Ne sceal man swa-deah ðingian to dyrstiglice pam fordónum mannum, swa swa se apostol ús warnode dissum wordum, "Est peccatum ad mortem, pro quo rogo ne quis oret ;" "Sum synn is de bring to deade, ic bidde þæt nần man for þære ne gebidde." Witodlice gif we þæs biddað þe ús to ecere hælpe fremiað, ús getiðað þæs se gōda and se heofenlica Fæder ðurh his Suna, þe mid him leofað and rixað á on ánnysse pas Halgan Gastes, on ealra worulda woruld. Amen.

IN NATALE PLURIMORUM APOSTOLORUM.

DESIGNAUIT Dominus et alios septuaginta duos: et reliqua. "Se Hælend geceas him, to-eacan þam twelf apostolum, twa and hund-seofontig leorning-cnihta, and sende hí twam and twẩm ætforan him to ælc þæra byrig and stowe pe he sylf toweard was :" et reliqua.

Gregorius spræc menigfealdlice be dissere rædinge, and cwæð, þæt ure Drihten ús mánað hwilon mid wordum, hwilon mid weorcum. Efne he asende his leorning-cnihtas him æt