have supported him in his anguish, should aggravate it....that he, who ought to have attested his innocence, should deny him....that he, who ought to have extended his hand to wipe away his tears, should, in some sort, lend his arm to assassins....it was this which pierced the Saviour's soul, and caused this reproachful glance of his eyes to St. Peter.

2. It was the compassionate Redeemer, pitying a soul about to destroy itself. One trait we cannot sufficiently admire, that during our Saviour's passion; that, amid the severest sufferings, he was less concerned for himself, than for the salvation of those for whom he suffered. Some days before his death, he was employed in supporting the disciples against the scandal of the cross. In the admirable prayer, addressed to the Father, he in some sort forgot himself, and prayed solely for them. In the garden of Gethsemane, amid the most tremendous conflicts, which he sustained against the Father's justice, he interrupted the supplications for divine assistance, to go and exhort the disciples to watchfulness and prayer, and to arm them against the devil. On the cross, he prayed for his murderers; and would have shed his blood with pleasure, could he have rejoiced over those who shed it, and obtained for them forgiveness and salvation.

More affected with the wound received by his disciple, than with what concerned himself, his soul dissolved in compassion: he seemed to say, "Sil mon, son of Jonas, I devote myself in sacrifice without reluctance, if it may obtain thy salvation. I submit, with pleasure, to the justice of my Father, if thy restoration may be obtained. But when I see thee, at the moment of my death, withdrawing thyself from that mercy, whose treasures I have opened; when I see thee accounting the blood of the covenant, I am going to shed, an unholy thing; when I see that I die, and die in vain with regard to thee, if thou shouldest not recover from thy fall, my pas

sion becomes the more severe, and the anguish of my death is redoubled."

This leads us to a third reflection. The look of Jesus Christ discovered an upbraiding aspect, by which the Saviour would reclaim the sinner. Hence, on casting his eyes upon him, he selected the circumstance of the crowing of the cock. The crowing of the cock, was as much the signal to realize the prediction of Jesus Christ, as to remind St. Pe ter of his promise; and Jesus looked in that moment that Peter might recollect his vows, oaths, and protestations; he looked to claim his promise, or at least to confound him for his defect of fidelity.

But, however just these explanations may appear they do not fully unfold the sense of the text. There is something miraculous in the history; and the interpretations already given, offer nothing to the mind, but what might occur in a natural way. This look of Jesus Christ was, like the words of his mouth, sharper than a two-edged swords piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, Heb. iv. 12. When the disciples were going to Emmaus, they found an unction in the discourse of Jesus Christ, which induced them to say, Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures? Luke xxiv. 32. As if they had said, It is not necessary that our eyes should identify the person of Jesus Christ, to be assured he has appeared to us; it is not necessary that we should associate the testimony of the woman, with the predictions of the prophets; it is not necessary to investigate the removal of the stone, the emptiness of the sepulchre, and the folding of the linen, to ascertain his resur rection. We have arguments superior to these the ascendancy he obtained over our minds, by the pow er of his word, and the fire which kindled our hearts, are proof sufficient, that we have conversed with Jesus. Such, indeed, was this look. It was a

flash of fire, irradiating the eyes of the spostle, which forcibly revealed the knowledge of himself; constrained him to give glory to God; dissipated all his terrors; calmed all his fears; raised his drooping courage; confirmed his feeble knees; and reani mated his expiring zeal.

3. Hence you perceive the eloquence of the speaker, the intelligence of the hearer, the energy of the Saviour's look, and the sensibility of St. Peter's heart. By this single glance of the Saviour's eyes, inexpressible anguish was excited in his soul; his recollection was restored, he came to himself, his heart expired, his countenance was appalled, a vapour arose in his eyes, which descended in a torrent of tears. Jesus Christ spake by his looks, St. Peter replied by contrition. This is the third This is the third part of my discourse.

III, My brethren, the recollection of sin causes grief of different kinds: three sorts of tears it particularly causes to be shed. Tears of despair, tears of torment, and tears of repentance. Tears of despair are shed on earth, tears of torment in hell, and tears of repentance in the church.

The anguish of despair is felt in this life. Such, on some occasions, is the imbecility of the human mind, as neither to resist a temptation to sin, nor to endure the recollection of a former crime; and the same base principle, which induces a man to sin, frequently excites despair, on the recollection of its turpitude. Judas wept with despair; he could not support the recollection of his crime; he saw, he felt, he confessed its atrocity; and having returned to the priests the thirty pieces of silver, the awful reward of his treason, he went out, and hanged himself.

The damned, on seeing the period of their repentance past, and the hour of vengeance come, shed in hell tears of despair. This is the outer darkness, in which there is weeping and gnashing of teeth.

But the faithful, while spared in the church, shed tears of repentance: of this sort were those of St. Peter You may first observe his anguish. He not only wept but he wept bitterly. Forming imperfect notions of vice, as we mostly do, it is not surprising that we should think a repentance, superficial as ours, adequate to its expiation. But regarding it in a just light, considering the majesty of Him it insults, the awful cloud it interposes between God and us, the alarming influence it has on the soul of our neighbour, and the painful uncertainty in which it places the conscience; we cannot shed tears too bitter for the calamity of wilful transgression.

You may, secondly, remark the promptitude of the apostle's tears. Then, says the evangelist, that is, as soon as Jesus Christ had looked on him. The most laudable resolutions are doubtful, when they look solely at the future, and neglect to promote a present reform. In general, they are less the effects of piety, cherishing a desire to abandon vice, than the laxity of the flesh; which, by hope of repentance after indulgence, would prevent remorse from interrupting the pleasures we expect from a vicious course. I fear, every thing for a man, who when exhorted to repent, replies, to-morrow, at a future period. I fear every thing for such a man; I fear the winds; I fear the waves; I fear affliction; I fear the fever; I fear distraction; I fear the habit; I fear exhausting the treasures of patience and longsuffering. St. Peter deferred not to a precarious futurity, the care of his salvation. As soon as Jesus Christ had looked on him, he perceived it; as soon as called, he answered; as soon as the hand was extended, he arose,

Observe, thirdly, the precaution attendant on his tears, he went out. Not that he was now ashamed to acknowledge his Master, in the place where he had denied him, but distrusting himself; presumption having cost him too dear, he made a wise use of his past temerity.

My brethren, would you know the true source of barrenness in your devotion; would you find the cause of so many obliterated vows, so many sacred purposes vanished away, so many projects dispersed as smoke, so many oaths violated, you will find them in the defects of precaution. The sincere christian fortifies that place in his heart, whose weakness sad experience has discovered; he profits by his loss, and derives advantage from his relapse. He says, that object was fatal to my innocence; I must no more look upon it; that company drew me into this sin; I must instantly withdraw; it was in the court of Caiaphas I disowned my Saviour, I must shun that place.

In fine, adequately to comprehend the nature of St. Peter's repentance, we must discover all the effects a sight of his sin produced in his soul. Here I would have my hearers suspend the effects of fatigue; they are incapable of attention, too far prolonged, though we discuss the most interesting truths of religion. I would, authorised by custom, add another text to that I have read. It occurs in the Gospel according to St. John. Jesus said to Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord, thou knowest that I love thee: He saith unto him, feed my lumbs. What has been said of lawful love....that those whose hearts are united, never differ with the object of their affection, but it tends to augment the flame....may be said of divine love. This is obvious from the text we have cited; Jesus Christ and St. Peter alternately retaliated, for the eclipses their love had sustained.

It is true, the apostle replied only to part of the question of Jesus Christ. He was asked, Simon, sonof Jonas, lovest thou me more than these? On all other occasions he would frankly have replied, Yea, Lord, thou knowest that I love thee more than these. Ah, Lord! I well know the allusion of thy words; I fully perceive that thou wouldest humble me, by the recol