In the early 17th century, Puritan Richard Sibbes preaches a sermon entitled, “The Bruised Reed and Smoking Flax,” published in 1630 in a book with the same name, The Bruised Reed and Smoking Flax, in which he said:

Keep grace in exercise; it is not sleepy habits but grace in exercise that preserveth us. Whilst the soul is in some civil or sacred employment, corruptions within us are much suppressed, and Satan’s passages stopped, and the Spirit bath a way open to enlarge itself in us, and likewise the guard of angels then most nearly attend us; which course often prevails more against our spiritual enemies, than direct opposition. It stands upon Christ’s honour to maintain those that are employed in his works.

I was drawn to his words, “sleepy habits,” recently, their meaning and their historic usage.  Sibbes preached, believing that some of the church members were not really saved, or some that he thought were saved, but really were not.  Even though God keeps all of His own, the ones God kept would also endure or overcome.  They would not endure with “sleepy habits,” but “grace in exercise.”

Another Puritan, Thomas Brooks, used the same language in a book published in 1670, entitled (you’ll like this one), London’s Lamentations Or, A Serious Discourse Concerning that Late Fiery Dispensation that Turned Our (once Renowned) City Into a Ruinous Heap. Also the Several Lessons that are Incumbent Upon Those Whose Houses Have Escaped the Consuming Flames. He wrote:

Secondly, God by severe Providences and by fiery trials designs a further exercise of his childrens graces; sleepy habits bring him no glory. nor do us no good.  All the honour he has, and all the advantage we have in this world, is from the active part of grace.

On another page, he wrote:

Sleepy habits will do you no good, nor bring God no glory; all the honour he hath, and all the comfort and advantage you have, is from the active part of grace.

Another Puritan, Thomas Manton (1620-1677), wrote:

A man is not to keep grace to himself, but to exercise it for the glory of God and the good of others. Therefore is the presence of the Holy Ghost necessary, that the grace which he hath wrought may not lie dead in sleepy habits, but be continually acted and drawn forth, in such lively operations as may demonstrate the cause whence they do proceed.

He also wrote in his Sermons on the Twenty-Fifth Chapter of Matthew:

All Grace is stirring, and would fain break out into action; for ’tis not a dead and sleepy habit, but seeketh to break forth, and is called by the Apostle, “The Lustings of the Spirit,” Gal. 5.17.

Later in the same book, he wrote:

 ‘Tis not a naked and empty Profession, ’tis not sleepy habits, or a little Grace, but when Grace hath a deep power and sovereignty over our Hearts and Lives, that bringeth God into request, and commendeth him to the Consciences of men. The Knowledge of Christ is reproached as a low Institution by carnal men; but to the truly wise, no such excellent and noble Spirits, as they that are bred up under him.

Sleepy habits seem to be those when we are going through the motions, what we might call, “punching the time clock.” We are sleepwalking our way like a kind of mindless zombie with the aspects of our life.  These writers call this something that does not resemble the grace of God or could not be fueled or energized by the grace of God.

Good habits sound good and bad habits sound bad.  They are.  What would be so bad about having habits in the Christian life?  In a true relationship with God, the Christian life must be more than just a habit.  “Sleepy habits” is a good way of describing when its only a habit.  Habits aren’t bad, but there’s more to it when it’s a relationship.  It’s not just doing what you’re supposed to do.

If the Christian life for you is a sleepy habit, maybe you’re not saved.  As the Apostle Paul wrote, “Examine yourselves, whether ye be in the faith” (2 Corinthians 13:5).