But here is great

tender injunction, Gal. vi. 1, 2. caution needed. We must be spiritual-we must be meek—we must be mindful of our frailty and liability to temptation-we must find the task of reproof a burden —yet to be borne, in duty to our brethren in CHRIST. For surely it is our duty to rescue them from the direst of evils, sin. (Lev. xix. 17.) Where our position gives us authority, we shall be awfully accountable if we reprove not, and restrain also (1 Sam. iii, 13); and even where we have not this advantage, yet, where the heart is pure, the zeal discreet, the manner dutiful, we may save a soul from death (S. James v. 19, 20), and thus shall our charity cover, instead of proclaiming, the sins of our brother. (1 Cor. xiii. 7, Távτа σTÉYEι: Prov, x. 12; 1 S. Pet. iv, 8.)

But, in regard to the text, as to everything else in religion, the true sufficient safeguard is the fulfilment of the Law and the Prophets in the two great commandments. (S. Matth. xxii. 37, 40.) By the love of GOD, we renounce sin; by the love of our neighbour, we avoid censorious judgments. These principles, wrought into the heart, destroy this evil-nothing less will. The habit of beholding GOD in every event, His SON in every human being, His SPIRIT in every holy and solemn thought, will purify our hearts, and chasten our lips. But the habit is the fruit of watchfulness, prayer, obedience, and especially of self-condemnation; "for if we would judge ourselves, we should not be judged." (1 Cor. xi. 31.) "The true way to amend mankind is for each man to look at home, and begin with mending one. How much better were it to employ ourselves in publishing the praises of GOD, and

vindicating the innocence of our abused brethren! in setting every action in its most advantageous light, and pouring balm into the many bleeding reputations which have been wounded deep by artificial malice, and words which, though 'smoother than oil,' are yet, in effect, 'very swords!' So should we promote peace, and goodness, and charity in this world. So should we likewise ensure to ourselves favour at that great and terrible Day, when by our words we shall be justified, and by our words we shall be condemned. That Day, in which even the secrets of all hearts shall be brought into judgment; every hard uncharitable thought placed to account; and in which therefore it is of the last concern most earnestly to endeavour, and to pray, that our 'good LORD' may 'deliver us.'' (Dean Stanhope on the Gospel for the Day.)

XLVII.

Fifth Sunday after Trinity.

Subject. The miraculous draught of fishes.

Text. S. Matt. iv. 18-20. "JESUS, walking by the sea of Galilee, saw two brethren, Simon, called Peter, and Andrew his brother, casting a net into the sea; for they were fishers: and He saith unto them, Follow Me, and I will make you fishers of men. And they straightway left their nets, and followed Him.""

Parallel Scripture. S. Luke v. 1-11.

Parallel Text. S. Mark i. 16-20.

Illustrative Texts. 1 Kings xix. 20, 21; S. Matt. x. 37; xix. 27; S. Mark x. 28-30; S. Luke ix. 57-62; xiv. 26; xviii. 28-30.

THE Evangelists wrote not complete histories, but memoirs (amoμvyμovevμaтa, Just. Mart. Apol. ii. sub fin.) to furnish the Church with our LORD's example and doctrines, and no further historical than as subserved this purpose. (S. John xx. 30, 31; xxi. 25.) Hence we find accounts in the Gospels which appear

1 It is assumed, as will be seen, that this text compendiously narrates the Gospel for the day. It would be irrelevant here to state the reasons which have led the writer to adopt this view. Those who dissent from it can alter the two first paragraphs in accordance with their opinion, and take their text from the Gospel for the day direct. All are agreed that this Gospel does not record the first call of the Galilean fishers.

strange, simply because it was no part of the Evange lists' design to explain them. But sometimes one Evangelist clears up another: leading us to conclude that the like might be done in all cases, had it been the scope of the writer. It seems strange that two fishermen, thus addressed by a stranger, should instantly leave their nets, and follow Him. But S. Matthew has only told us what was necessary for understanding his narrative. From this day's Gospel, however, we learn that it was after hearing one of our LORD's divine discourses, and witnessing one of His most conspicuous miracles, that the disciples forsook all and followed Him. And from S. John we learn that even this was not their first intercourse with our LORD. S. Andrew and S. Peter had even acknow. ledged Him for the CHRIST. (S. John i. 41, 42.) They had been called to be His disciples: now they were called (not ordained) to be Apostles to be "with Him." No wonder then, that, with such knowledge and such inducement, they followed Him. Though it be not expressly said that the sons of Zebedee were called before, yet their intimacy with Andrew and Simon leaves no doubt that they could not have been uninformed of our LORD's character and pretensions. By some, S. John was thought to have been the companion of S. Andrew at the time the latter acknow. ledged JESUS to be the CHRIST. (S. Chrysost. Hom. xviii. in Joannem.)

Hence we see that some things in the Holy Gospels may seem unaccountable which a little more acquaintance with them will explain; and we may justly conclude that things which are not explained are only

so, because the Evangelists did not wish to make a plausible narrative, but to communicate saving truth. Their incidental and undesigned explanation of each. other shows that they might have removed all possible. objections, had it been the wisdom of the HOLY SPIRIT that they should have written with that view.

But the history of this day's Gospel contains more than this negative instruction. It is consolatory to observe how little his position in life interferes with the true disciple's salvation. The danger of riches is converted into ampler treasure in heaven, if the rich man be but a faithful steward. The struggles and sorrows of poverty, by resignation and contentment, are transferred to the same unfailing treasury. Hence the example of the king has, in Holy Scripture, instruction for the peasant, and that of the fisherman for the prince. None are so humble as not to be able to draw benefit from the history of David; none so exalted as to be above edification from the poor fishers of Galilee. These came to be the most distinguished. and illustrious of our Master's followers in life and death. Though we may not hope for the "mansion". of "the glorious company of the Apostles," we may both hope and strive to be, like them, dear to our LORD on earth, and with Him when we depart. This is the heritage of our Baptism, if we will but cherish it; and their example may teach us how this may be done. By observing the stirrings of the Christian life in them, we may infer its progress in ourselves. For this purpose the most remarkable points of the history

are

I. The similarity of the Apostles' outward circum