Awake! Awake!

“ITierefore let us not sleep as do others but let us waUth and l« sober.” — 1 Thess., v. 6.

What sad things sin hath done. This fair world of onre was once a glorious temple, every pillar of which reflected the goodness of God, and every part of which was a symbol of good, but sin has spoiled and marred all the metaphors and figures that might be drawn from earth. It has so deranged the divine economy of nature, that those things which were inimitable pictures of virtue, goodness, and divine p’lenitude of blessing, have now become tlite ligures and i-ey)resentative3 of sin. ‘Tis strange to say, but it is strangely true, that the very best gifts of God have by the sin of man become the worst pictures of man’s guilt. Behold the flood! breaking forth from its fountains, it rushes across the fields, bearing plenty ou its bosom; it covei’s them awhile, and anon it doth subside and leaves upon the plain a fertile deposit, into which the former shall cast his seed and reap an abundant harvest. One would have called the breaking forth of water a fine picture of the plenitude of providence, the magnificence of God’s goodness to the human race; but we find that sin has appropriated that figure to itself. The beginning of sin is Uke the breaking forth of waters. See the fire! how kindly God hath bestowed upon us that element, to cheer us in the midst of winter’s frosts. Fresh from the snow and from the cold we rush to our household fire, and there by our hearth we warm our hands, and glad are we. Fire is a rich pictuie of the divine influences of the Spirit, a holy emblem of the zeal of the Christian; but, alas! sin hath touched this, and the tongue b called “a fire;” “it is set on lire of hell,” we are told, and awake! a wake I 3i7

It is so evidently full often, when it uttereth blasphemy and inlanders; and Jude lifts up his hand and exclaims, when he looks upon the evils caused by sin, “Behold how great a matter a little tire kindleth,” And then there is sleep, one of the sweetest of God’s gilts, fair sleep

“Tired nature’s sweet restorer, balmy sleep.”

Sleep God hath selected as the very figure for the repose of the blessed. “They that sleep in Jesus,” saith the Scripture. David puts.it amongst the jieculiar gifts of grace: “So he giveth his beloved sleep.” But alas! sin could not let even this alone. Sin did over-ride even this celestial metajmor; and though God himself had employed sleep to express the excellence of the state of the blessed, yet sin must have even this profaned, ere itself can be expressed. Sleep is employed in our text as a picture of a sinful condition. “Therefore let us not sleep as do others; but let us watch and be sober.”

With that introduction, I shall proceed at once to the text. The “sleep” of the text is an evil to he avoided. In the second place, the word “therefore” is employed to show us that there are certain reasons for the avoiding of this sleep. And since the apostle speaks of this sleep with sorrow, it is to teach us that there are some, whom he calls “others,” over whom it is our business to lament because they sleep, and do not watch, and are not sober.

I. We commence, then, in the first place, by endeavorinjj to point out the evil which the apostle intends to hks-CRiBE UNDEU THE TEKM SLEEP. The apostle speaks of” others” who are asleep. If you turn to the original you will find that the word translated “others” has a more emphatic meaning. It might be rendered (and Home so renders it) “the refuse,” — “Let us not sleep as do the refuse’’’’ the common herd, the ignoble spirits, those who have no mind above the troubles of earth.” Let us not sleep as do the others,” the base ignoble multitude who are not alive to the high and celestial calling of a Christian. “Let us not sleep as do the refuse of mankind.** And you will find that the word “sleep,” in the ori-

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gina], Las also a more em])hatic sense. It signifies a defafj sieop, a profouiKl slumber; and the apostle intimates, that the refuse of mankiiul are now in a ])rofipund slumber. We will now try if we can explain what be meant by it.

First, the apostle meant, that the refuse of mankind are in a state of deplorable ignorance. They that sleep know notlv ing. There may be merriment in the house, but the sluggard shareth not in its gladness; there may be death in the family but no tear bedeweth the cheek of the slee2:)er. Great eventa may have transpired in the world’s history, but he wots not of them. An earthquake may have tumbled a city from ita greatness, or war may have devastated a nation, or the banner of triumph may be waving in the gale, and the clarions of bis country may be saluting us with victory, but he knoweth nothing.

“Their labor and their love are lost,
Ahko unknowing and unknown.”

The sleeper knoweth not anything. Behold how the refuse of mankind are alike in this! Of some things they know much, but of spiritual things they know nothing; of the divine person of the adorable Redeemer they have no idea; of the sweet enjoyments of a life of piety they can not even make a guess; toward the high enthusiasms and the inward raplures of the Christian they can not mount. Talk to them of divine doctrines, and they are to th.em a riddle; tell them of sublime experiences, and they seem to them to be enthusiastic fimcies. They know nothing of the joys that are to come; and alas! for them, they are oblivious of the evils which shall haj)pen to them if they go on in their iniquity. The mass of mankind are ignorant; they know not; they have not the knowledge of God, they have no fear of Jehovah before their eyes; but, blind-folded by the ignorance of this world, they march on through the paths of lust to that sure and dreadful end, the everlasting ruin of their souls. Brethren, if we be saints, let us not be ignorant as are othei”S. Let us search the Scriptures, for in thera we have eternal life, for they lo tesawake! awakI

t,fy of Jesus. Let ,« be diligent; let ..ot the -W-ord depart oul of our hearts; let us meditate the.-ein bot by day a„d :;,!bt, that we „u’,y be as the t,ee planted by the nvev. ot water “Let us not sleep as do others.”

l”in, sleep pictures a state of insensihUity. Tb ere may be much kuowledoe in the sleeper, hidden stored away. ha ,.in which might be well developed, if he could b,vt be a v-ln d. But he hnth no sensibility, he knoweth nothmg. The bu .lar hath broken into the house; the gold and silver a both in the robber’s hands; the child .s bemg murdered by the cruelty of hiu. that hath broken m; but the father slumberetl., though all the gold and silver that he hath, and i most pr’eciouschild, are in the hands of the destroyer. He is unconscious, how can he feel when sleep had utte.-ly sea od his senses! Lo! in the street there is mourmng. A hie hath St now burned down the habitation of the poor, and houseless be-ars are in the street. They are crying at his wmdow, and askfn. him for help. But he sleeps, and what wots he, thou.di the night be cold, and though the poor are shivering in he Uast? II. hath no consciousness; he feeleth not or then There! take the title-deed of his estate, and burn t /locument There! set light to his tarm-yard! burn up all that he hath in the field; kill his horse and destroy his cattle; let now tile fire of God descend and burn up his sheep; let the e.iemy fall upon all that he hath and devour it. He sleeps as soundly as if he were guarded by the angel of the Lord.

Such are tlfe refuse of mankind. But alas! that we should have to include in that word.” refuse” the g’;e|vt bulk .hereof! low few there are that feel spiritually! They lee acu ely enouch any injury to their body, or to their estate; bu alas for their spiritual concerns they have no sensation whatever! They are standing on the brink of hell, but they tremble no, the an-er of God is burning against them, but they fear not the sword of Jehovah is unsheathed, but terror doth not seize upon them. They proceed with the merry dance; they dnnk the bowl of intoxicating pleasure; they revel and tney not BtiU do they sing the lascivious song; yea they do more than hL- in their vain dreams they do defy the Most High 1120 AWAivii. awakk!

%llici-eas, if they were once awakened to the consciousness of their state, the marrow of their bones would melt, and theii heart would dissolve like wax in the midst of their bowels. They are asleep, indifierent and unconscious. Do what you may to them; let every thing be swept away that is hopeful, that might give them cheer when they come to die, yet they feel it not; for how should a sleeper feel anj-thing? But, “Therefore let us not sleep, as do others; but let us watch and be sober.”

Again: the sleeker can not defetid himself. Behold yonder prince, he is a strong man, ay, and a strong man armed. He hath entered into the tent. He is wearied. He hath drunken the woman’s milk; he hath eaten her “butter in a lordly dish;” he casteth himself down upon the floor, and he slumbereth. And now she draweth nigh. She hath with her her hammer and her nail. Warrior! thou couldst break her intc atoms with one blow of thy mighty arm’; but thou canst not now defend thyself The nail is at his ear, the woman’s hand is on the hammer, and the nail hath pierced his skull; for when he slept he was defenceless. The banner of Sisera had waved victoriously over mighty foes; but now it is stained by a woman. Tell it, tell it, tell it! The man, who when he was awake, made nations tremble, dies by the hand of a feeble woman when he sleepeth.

Such are the refuse of mankind. They are asleep; they have no power to resist temptation. Their moral strengih is departed, for God is departed from them. There is the temptation to lust. They are men of sound principle in business matters, and nothing could make them swerve from honesty; but lasciviousness destroyeth them; they are taken like a bird in the snare; they are caught in a trap; they are utterly subdued. Or, mayhap, it is another way that they are conquered. They are men that would not do an unchaste act, or even ♦jhink a lascivious thought, they scorn it. But they have another weak point, they are entrapped by the glass. They are taken and they are destroyed by drunkenness. Or, if they can resist these things, and are inclined neither to looseness of life nor to excess in Uving, yet mayhap covetousness entereth inta awake! awaktc! 321

tliera; by tin name of pniduncc it slidctli into their licarta, and they fire led to ojrasp after treasure and to heap up gold, e on tliongli that gold he wrung out of the veins of the poor, and though they do su(!k the blood of the orphan, Theyseeiu to he unable to resist their passion, IIow many times have I be-n told by men, “I can not help it, sir, do what I may; I resolve, I re-resolve, but I do the same; I am defenceless; I can not resist the temptation I” Oh, of course you can not, while you arc asleep. O Spirit of the living God; wake up the sleeper! Let sinful sloth and presumption both be startled, lest haply Moses should come their way, and finding them asleep should hang them on the gallows of infamy for ever.

Now, I come to give another meaning to the word “sleep.” I hope there have been some of my congiegation who have been tolerable easy whilst I have described the first three things, because they have thought that they wei’e exempt in those matters. But sleep signifies also inactivity. The farmer can not plow his field in his sleep, neither can he cast the grain into the furrows, nor watch the clouds, nor reap hi? harvest. The sailor can not reef his sail, nor direct his ship across the ocean, whilst he slumbereth. It is not possible that on the Exchange, or the mart, or in the house of business, men should transact their affairs with their eyes fixst closed in slumber. It would be a singular thing to see a nation of sleepers; for they would be a nation of idle men. They must all starve; they would produce no wealth from the soil; they would have nothing for their backs, nought for clothing and nought for food. But how many we have in the world that are inactive through sleep! Yes, I say inactive. I mean by that, that they are active enough in one direction, but they are inactive in the right. Oh how many men there are that are totally inactive in anything that is for God’s glory, or for the welfare of their fellow creatures! For themselves, they can “rise up early, and sit up late, and eat the bread of carefulness;” — for their children, which is an alias for themselves, they can toil until their fingers ache — they can weary themselves until their eyes are red in their sockets, till the brain whirls, and they can do no more. But i’ov God they can do nothing. Some

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say they have no time, others frankly confess that they hav* no will: for God’s church they would not spend an hour, whilst for this world’s pleasui’o they could lay out a month. For the poor they can not spend their time and attention. They may haply have time to spare for themselves and for their own amusment; but for holy works, for deeds of charity, and fir i)ious acts they declare they have no leisure; whereas, the fact is, they have no will.

Behold ye, how many pi-ofcssing Christians there are that are asleep in this sense! They are inactive. Sinners are dying in the street by hundreds; men are sinking into the flamoi of eternal wrath, but they fold their arms, they pity the i)oor perishing sinner, but they do nothing to show that their pity is real. They go to their places of worship; they occupy their well-cushioned easy pew; they wish the minister to feed them every Sabbath; but there is never a child taught in the Sunday-school by them; there is never a tract distributed at the poor man’s house; there is never a deed done which might be the means of saving souls. We call them good men; some of them we even elect to the office of deacons; and no doubt good men they are; they are as good as Anthony meant to say that Brutus was honorable, when he said, “So are we all, all honorable men.” So are we all, all good, if they be good. But these are good, and in some sense — good for nothing; for they just sit and eat the bread, but they do not plow the field; they drink the wine, but they will not raise the vine that doth produce it. They think that they are to live unto themselves, forgetting that “no man liveth unto himself, and no man dieth unto himself” Oh, what a vast amount of sleeping we have in all our churches and chapels; for truly if our churches were once awake, so far as material is concerned, there are enough converted men and women, and there is enough talent with them, and enough money with them, and enough time with them, God granting the abundance of Ilia Holy Spirit, which he would be sure to do if they were all zealous — there is enough to preach the gospel in every corner of the earth. The church does not need to stop for want of mstruments, or for want of agencies; we have everything

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now except the will; we have all that wo may expect God to give for the conversion of the world, except just a heart for the work, and the Spirit of God poured out into our midst. Oh! brethren, “let us not sleep as do others.” You will find the “others” in the church and in the world: “the refuse” of both are sound asleep.

Ere, hoMrever, I can dismiss this first point of explanation, it b necessary for me j-ust to say that the apostle himself furnishes us with part of an exposition; for the second sentence, “let us watch and be sober,” implies that the reverse of these thinfs is the sleep, which he means. “Let us watch.” There are many that never watch. They never watch against sin; they never watch against the temptations of the enemy; they do not watch against themselves, nor against “the lusts uf the liesh, the lusts of the eye, and the pride of life.” They do not watch ior opportunities to do good; they do not watch for opportunities to instruct the ignorant, to confirm the weak, to comfort the afiiictcd, to succor them that are in need; they do not watch for opportunities of glorifying Jesus, or for times of communion; they do not watch for the promises; they do not watch for answers to their prayers; they do not watch for the second coming of our Lord Jesus. These are the refuse of the world: they watch not because they are asleep. But let us watch: so shall we prove that we are not slumberers.

Again: let us “ie sober.’’’’ Albert Barnes says, this most of all refers to abstinence, or temperance in eating and drinking, Calvin says, not so; this refers more especially to the spirit ot moderation in Uie things of the world. Both are right; it refers to both. There be many that are not sober; they sleep because they are not so; for insobriety leadeth to sleep. They are not sober — they are drunkards, they are gluttons. They are not sober — they can not be content to do a little business — Ihcy want to do a great deal. They are not sober — they can not carry on a trade that is sure — they must speculate. They are not sober — if they lose their property, their spirit is cast dou-n within thera, and they are like men that are druukeu with wormwood. If on the other li.aud, they get

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rich, they are not sober: they so set their affedions upon things on earth that they become intoxicated with pride, because of their riches — become purse-proud, and need to have the heavens lifted up higher, lest their heads should dash against the stars. How many people there are that are not sober! Oh! I might especially urge this precept upon you nt this tmie, my dear friends. We have hard times coming, and the t’mes are hard enough now. Let us be sober. The fearful panic in Ameiica has mainly risen from disobedience to this command — “Be sober;,’ and if the professors of America had obeyed this commandment, and had been sober, the panic might at any rate have been mitigated, if not totally avoided. Now, in a Uttle time, you who have any money laid by will be I’ushing to the bank to have it drawn out, because you fear that the banlc is tottoiing. You will not be sober enough to have a little trust in your fellow-men, and help them through theii difficulty, and so be a blessing to the commonwealth. And you who think there is anything to be got by lending your money at usury will not be content with lending what you have, but you will be extorting and squeezing your poor debtors, that you may get the more to lend. Men are seldom content to get rich slowly, but he that hasteth to be rich shall not be innocent. Take care, my brethren — if any hard times should come, if commercial houses should smash, and banks be broken — take care to be sober. There is nothing will get us over a panic so well as every one of us trying to keep our spirits up — just rising in the morning and saying, “Times are very hard, and to-day I may lose my all; but fretting will not help it; so just let me set a bold heart against hard sorrow, and go to my business. The wheels of trade may stop; I bless God, my treasure is in heaven; I can not be bankrupt. I have set my affections on the things of God; I can not lose those things. There is my jewel; there is my heart!” Why, if all men could do that, it would tend to create pviblic confilence; but the cause of the great ruin of many men is the covetousness of all men, and the fear of some. If we could all go through the world with confidence, and with boldness, and <»fith courage, there is nothing in the world that could avert awaue! aware! 325

the abock so well. Come, I suppose, the shock must; and there are many men now present, who are very respectable, who may exi)ect to be beggars ere long. Your business is, so to put your trust in Jehovah that you may be able to say, “Though the earth be removed, and though the mountains be carried mto the midst of the sea, God is my rei’uge and strength, a very present help in trouble; therefore will I not fear;” and doitig that, you y,i. be creating more probabilities for the avoidance of your own destruction than by any other means which the wisdom of man can dictate to you. “Let us not be intemi)eiate in business, as are others; but let us awake. “Let us not sleep” — not be carried away by the somnambulism of the world, for what it is better than that? — activity and greed in sleep; “but let us watch and be sober.” Uh, Holy Spirit, help us to watch and be sober.

II. Thus I have occupied a gi-eat deal of time in explaining the first point — What was the sleep which the apostle meant? And now you will notice that the word “therefore” implies that there are cektaix keasons for this. I shall give you these reasons; and if I should cast them somewhat into a dramatic form, you must not wonder; they will the better perha])S, be remembered. “Therefore,” says the apostle, “let us not sleep.”

We shall first look at the chapter itself for our reasons. The first reason precedes the text. The apostle tells us that “we are all the children of the llgfU and of the day; therefore let us not sleep as do others.” I marvel not when, as I walk through the streets after nightfall, I see every shop closed, and every window-blind drawn down; and I see the light in the upper room significant of retirement to rest. I wonder not that a half an hour later my footfall startles me, and I find none in the streets. Should I ascend the staircase, and look into the sleeper’s placid countenances, I should not wonder; for it is night, the proper time for sleep. But if, some morning, at eleven or twelve o’clock, I should walk down the streets and find myself alone, and notice every shop closed, and every house slraitly shut up, and hearken to no noise, I should say, “‘Tis strange, ’tis ])assing strange, ’tis wonderful

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What are these people at? I’ls day-time, and yet they are all asleep. I should be incUned to sei/je tb< first rapper 1 could find, and give a double knock, and luh to the next door, and ring the bell, and so all the way down the street, or go to the police station, and wake up what rabn 1 found there, and bid tbeui make a noise in the street; or gi for the fire-engine, and bid the firemen rattle down the road and tiy io wake these people up. For I should say to myself, “There is some pestilence here; the angel of death must have flown through these streets during the night and killed all those people, or else they would have been sure to have been awake.” Sleep in the daytime is utterly incongruous. “Well, now,” says the apostle Paul, “ye people of God, it is day-time with you; the sun of righteousness has risen upon you with healing in his wings; the light of God’s Spirit is in your conscience; ye have been brought out of darkness into marvcl.’-us light; for you to be asleep, for a church to slumber, la like a city a-bed in the day, like a whole town slumbering when the sun is shining. It is untimely and unseemly.”

And now, if you look to the text again, you will find there is another argument. “Let us, who are of the day, be sober, putting on the breastplate of faith and love.” So, then, it seems, it is war-twie j and therefore, again, it is unseemly to slumber. There is a fortress, yonder, fir away in India. A troop of those abominable Sepoys have surrounded it. Bloodthirsty hell-hounds, if they once gain admission, they will rend the mother and her children, and cut the strong man in pieces. They are at the gates: their cannon are loaded, their bayonets thirst for blood, and their swords are hungry to slay. Go through the fortress, and the people are all asleep. There is the warder on the tower, nodding on his bayonet. There is the captain in his tent, with his pen in his hand, and his dispatches before him, asleep at the table. There are soldiers lying down in their tents, ready for the war, but all shimbering. There is not a man to be seen keej)ing watch there is not a sentry there. All are asleep. Why, my friends, you would say,” Whatever is the matter here 1 What can it be? Has some great wizard been waving his awake! awakkI 327

wand, and put a spoil upon them all? Or are tlioy all mad? Have their minds fled? Sure, to be asleep in war-time is indeed outrageous. Here! take down that trumpet; g’O dose up to the captain’s ear, and blow a blast, and see if it does not awake him in a moment. Just take away that bayon’t from the soldier that is asleejj on the walls, and give hiua a sharp prick with it, and see if he does not awake.” Bui surely, surely, nobody can have i)atience with peo[)le asleep, when the enemy surround the walls and are thunderhig at the gates.

Now, Christians, this is your case. Your life is a life of warfjire; the world, the flesh, and the devil; that hellish trinity, and your poor flesh is a wretched mud work behind which to be uitrenched. Are you asleep? Asleep, when Satan has tire-balls of lust to hurl into the windows of your eyes — when he has arrows of temptation to shoot into your heart — when he has snares mto which to trap your feet? Asleep, when he has undermined your very existence, and when he is about to apjily the match with which to destroy you, unless sovereign grace prevents? Oh! sleep not, soldier of the cross! To sleep in war-time is utterly inconsistent. Great Spirit of God forbid that W”e should slumbei*.

But now, leaving the chapter itself, 1 will give you one or two other reasons that will, I trust, move Christian people to awake out of their sleep. “Bring out your dead 1 Bring out your dead I Bring out your dead l’’”’ Then comes the ringing of a bell. What is this? Here is a door marked with a great white cross. Lord, have mercy upon us! All the houses down that street seem to be marked with that white death cross. What is this? Here is the grass growing in the streets; here are Cornhill and Cheapside deserted; no one is found treading the solitary pavement there is not a sound to be heard but those horse-hoofs like the hoofs of death’s pale horse upon the stones, the ringing of that bell that sounds the deiith-knell to many, and the rumbling of the wheel? of that cart, and the dreadful cry, “Bring out your dead! Bring cut your dead! Bring out your dead!” Do you see that uoupi©? A physician lives there. He is a man who has great

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skill, and God has lent him wisdom. But a little while agft whilst in his study, God was pleased to guide his mind, and he discovered the secret of the plague. He was plague-smitten himself, and ready to die; but he lifted the blessed i)l)ial to his lips, and he drank a draught and cured himself. Do you believe what I am about to tell you? Can you imagine it? That man has the prescription that will heal all these people; he has it in his pocket. He has the medicine which, if once distributed in those streets, would make the sick rejoice, and put that dead man’s bell away. And he is asleep! he is asleep! He is asleep! O ye heavens! why do ye not fall and crush the wretch? O earth! how couldst thou bear this demon upon thy bosom? Why not swallow him up quick? He has the medicine; he is too lazy to go and tell forth the remedy. He has the cure, and is too idle to go out and administer it to the sick and the dying! No, my friends, such an inhuman wretch could not exist! But I can see him hei-e to-day. There are you! You know the world is sick with the plague of sii), and you yourself have been cured by the remedy which has been provided. You are asleep, inactive, loitering. You do not go forth to

“Tell to others round,
What a dear Saviour you have found.”

Th(fft; is the precious gospel; you do not gc and put it to the lips of a si-nner. There is the all-precious blood of Christ; you never go to tell the flying what they must do to be saved. The world is perishing with worse than plague: and you are idle! And you are a minister of the gospel; and yoa have taken that holy ottice upon youi-self; and you are content to preach twice on a Sunday, and once on a week-day, and there is no remonstrance within you. You nevei desire to attract the multitudes to hear you preach; you had rather keep your empty benches, and study propriety, than you would once, at the risk of appearing over-zealous, draw the multitude and preach the word to them. You are a writer; you have great power in writing: you devote your

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^aIcnt8 alone to light literature, or to the production of othei tilings which may furnish amusement, but which can not benefit the soul. You know the truth, but you do not tell it out. Yonder mother is a converted woman: you have children, and yor ‘brget to instruct them in the way to heaven. You, yonder, are a young man, having nothing to do on the Sabbath-day, and there is the Sunday school; you do not go to tell those children the sovereign remedy that God has provided for the cure of sick souls. The deaih-boU is ringing e’en now; hfll is crying out, howling with hunger for the souls of men. “Bring out the sinner! Bring out the sinner! Bring out the sinner! Let him die and be damned!” And there are you, professing to be a Christian, and doing nothing which might make you the instrument of saving souls — never putting out your hand to be the means in the hand of the Lord, of plucking sinners as brands from the burning! Oh! May the blessing of God rest on you, to turn you from such an elil way, that you may not sleep as do others, but may watch and be sober. The world’s eminent danger demands that we should be active atid not be slumbenng.

Hark how the mast creaks! See the sails there, rent to I’ibbons. Breakers ahead! She will be on the rocks directly. Where is the captain? Where Is the boatswain? Where aie the sailors? Ahoy there! Where are you? Here’s a storm come on. Where are you? You are down in the cabin. And there is the captain in a soft sweet slumber. There is the man at the wheel, as sound asleep as evei- he can be; and there are all the sailors in their hammocks. What! and the breakers ahead? What! the lives of two hundred passengers in danger, and here are these brutes asleep? Kick them out. What is the good of letting such men as these be sailors, in such a time as this especially? Why, out with you! If you had gone t: sleep in tine weather we might have forgiven you. Up wnth you, captain! What have you been at? Are you mad? But hark I the ship has struck; she will be down in a moment. Now you will work, will you? Now you will work, when it is of no use, and when the shrieks of drowning women shall toll you into hell tor your most accursed negligence, in no*

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having taken care of them. “Well, that is very .nuch like a great many of us, in these times too.

This proud ship of our commcnwealtli is reeling in a storm of sin; the very mast of this great nation is creaking under the hurricane of vice that sweeys across the noble vessel; every timber is strained, and God help the good ship, or alas! none can save her. And who are her captain and her sailors, but ministers of God, the professors of religion? These are they to whom God gives grace to steer the ship. “Ye are the salt of the earth;” ye preserve and keep it alive, O children of God. Are ye asleep in the storm? Are ye slumbering now? If there were no dens of vice, if there were no harlots, if there were no houses of profanity, if there were no murders and no crimes, oh! ye that are the salt of the earth, ye might sleep; but to-day the sin of London crieth in the ears of God. This behemoth city is covered with crime, and God is vexed with her. And are we asleep, doing nothing? Then God forgive us! But sure of all the sins he ever doth forgive, this is the greatest, the sm of slumbering when a world is damning — the sin of being idle when Satan is busy, devouring the souls of men. “Brethren, let us not sleep” in such times as these; for if we do, a curse must fall upon us, horiible to bear.

There is a poor prisoner in a cell. His hair is all matted, over his eyes. A few weeks ago the judge put on the black cap, and commanded that he should be taken to the jjlace from whence he came, and hung by the neck until dead. The poor wretch has his heart broken within him, whilst he thinks of the pinion, of the gallows, and of the drop, and of afterdeath. O! who can tell how his heart is rent and racked, whilst he thinks of leaving all, and going he knoweth not where! There is a man there, sound asleep upon a bed. Ho has been asleep there these two days, and under his pillow ho has that prisoner’s free pardon. I would horsewhip that scoundrel, horsewhip him soundly, for making that poor man ha-^e two days of extra misery. Why, if I had had that man’s pardon, I would have been there, if I rode on the wnngs oi lightning to get at him, and I should have thought the fastest train that ever run but slow, if I had so sweet a message to cari-y, and such a poor heavy heart to carry it to. But thai awake! awake! 331

Dian, that brute, is sound aslcop, with a free pat don under his pillow, whilst that poor wretch’s heart is breaking with dismay! Ah! do not be too Jiard with him: he is here to-day. Side by side with you this tuorning- there is sitting a poor penitent sinner; God has pardoned hira, and intends that you should tell him that good news. He sat by your side last Sunday, and he wept all the sermon through, for he felt his guilt. If you had spolccn to him then, who can tell? He might have had comfort; but there he is now — you do not tell him the good news. Do you leave that to me to do? Ah! sirs, but you can not serve God by proxy; what the minister does is nought to you; you have your own personal duty to do, and (lod has given you a precious promise. It is now on your heart. Will you not turn round to your next neighbor, and tell hira that promise? O! there is many an aching heart that aches because of our idleness in telling the good news of this salvation. “Yes,” says one of my members, who always comes to this place on a Sunday, and looks out for young men and young women whom he has seen in tears the Sunday before, and who brings many into the chiu’ch, “yes, I could tell you a story.” He looks a young man in the face, and says, “Hav’nt I seen you here a great many times?” “Yes.” “I think you take a deep interest in the service, dc you not?” “Yes, I do: what makes you ask me that question?” “Because I looked at your face last Sunday, and I thought thei-e was something at work with you.” “O! sir,” he says, “nobody has spoken to me ever since I have been here till now, and I want to say a word to you. When I was at home with my mother, I used to think I had some idea ol religion; but I came away, and was bound apprentice with an ungodly lot of youths, and have done everything 1 ought not to have done. And now, sir, I begin to wec’i», I begin to repent. I wish to God that I knew how I might be saved! I hear the word preached, sir, but I want something spoken personally to me by somebody.” And he turns round; he takes him by the hand and says, “My dear young brother, I am so glad I spoke to you; it makes my poor old heart rejoice to think that the Lord is doing something here still. Now, do not be cast down; for you know,” This is a faithful s«y-S32 awake! awake!

ing, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.’” The young man puts his handkerchief to his eyes, and after a minute, he says, “I wish you would let me call and see you, sir.” “O! you may,” he says. He talks with him, he leads him onward, and at last by God’s grace the happy youth comes forward and declares what God has done for his soul, and owes his salvation as much lo tho humble instrumentality of the man that helped him as he could do to the preaching of the minister.

Beloved brethren, the bridegroom cometh I Awake! Awake I The earth must soon be dissolved, and the heavens must melt! Awake! Awake! O Holy Spirit arouse us all, Lnd keep us awake.

ni. And now I have no time for the last point, and therefore I shall not detain you. Suffice me to say in warning, there is a?^ evil here LA:^rENTED. There are some that are asleep, and the apostle mourns it.

My fellow sinner, thou that art this day unconverted, let me say six or seven sentences to thee, and thou shalt depart. Unconverted man! unconverted woman! you are asleep to-day, as they that sleep on the top of the mast in time of storm; you are asleep, as he that sleeps when the water-floods are out, and when his house is undermined, and being carried down the stream far out to sea; you are asleep, as he who in the upper chamber, when his house is burning and his own locks are singeing in the lire, knows not the devastation around him; you are asleep — asleep as he that lies upon the edge of a precipice, with death and destruction beneath him. One single start in his sleep would send him over, but he knows it not. Thou art asleep this day; and the place where thou sleepest has so frail a suppoit that when once it breaks thou nhalt fall into hell: and if thou wakest not till then, what a waking it will be I “In hell he lifted up his eyes, being in torment;” and he cried for a drop of water, but it was denied hiin. “He that believeth in the Lord Jesus Christ, and is baptized shall be saved; he that believeth not shall be damned.” This is the gospel. Believe ye in Jesus, and ye shall “rejoic« with joy unspeakable and full of glory.”