Then let us earnestly pray, so teach us to number our days, that we may apply our hearts unto wisdom, Psalm 90 verse 12, as we apply our hands unto manual tasks. Let me now close with a word or two of consolation to all serious Christians who have sought to give themselves faithfully and closely to this heart work, but who are groaning in secret over their apparent lack of success therein, and who are fearful that their experience falls short of a saving one. First, this argues that your heart is honest and upright. If you are mourning over heart conditions, and sins, that is something no hypocrite does. Many a one is now in hell who had a better head than mine. Many a one now in heaven complained as a bad a head as thine. Second, God would never leave you under so many heart burdens and troubles if he intended not your benefit thereby. You say, Lord, why do I go mourning, all the day having sorrow of heart? For long have I been exercised over its hardness, and not yet is it broken. Many years have I been struggling against vain thoughts, and still I am plagued by them. When shall I get a better heart? Ah, God, would thereby show you what your heart by nature is, and have you take notice of how much you are beholden to free grace. So, too, He would keep you humble and not let you fall in love with yourself. Third, God will shortly put a blessed end to these cares, watchings, and heartaches. The time is coming when your heart shall be as you would have it, when you will be delivered from all fears and sorrows and never again cry, O my hard, vain, earthly, filthy heart. Then shall all darkness be purged from your understanding, all vanity from your affections, all guilt from your conscience, all perversity from your will. Then shall you be everlastingly, delightfully, ravishingly, entertained and exercised upon the supreme goodness and infinite excellency of God. Soon shall break that morning without clouds, when all the shadows shall flee away, and when we shall be like Him, for we shall see Him as He is." 1 John 3.2. Hallelujah. Chapter 5. Sleepy Saints. What an anomaly! Drowsing on the verge of A Christian is one who, in contrast to the unregenerate, has been awakened from the sleep of death in trespasses and sins, made to realize the unspeakable awfulness of endless misery in hell, in the ineffable joy of everlasting bliss in heaven, and thereby brought to recognize the seriousness and solemnity of life. A Christian is one who has been taught to recognize experientially, the worthlessness of all mundane things, and the preciousness of divine things. He has turned his back on Vanity Fair and has started out on his journey to the Celestial City. He has been quickened into newness of life and supplied with the most powerful incentives to press toward the mark for the prize of the high calling of God in Christ Jesus. Nevertheless, it is sadly possible for him to suffer a relapse, for his zeal to abate, his graces to languish, for him to leave his first love and become weary of well-doing. Yea, unless he be very much on his guard, drowsiness will steal over him, and he will fall asleep. Corruption still indwell in him, and sin has a stupefying effect. He is yet in this evil world, and it exerts an innervating influence. Satan seeks to devour him, and unless resisted steadfastly, will hypnotize him. Thus the menace of this spiritual sleeping sickness is very real. Slumbering saints? What an incongruity! Taking their ease while threatened by danger. Lazing instead of fighting the good fight of faith. trifling away opportunities to glorifying their Savior, instead of redeeming the time, rusting instead of wearing out in His service. We speak with wonderment and horror of Nero fiddling while Rome was burning, but far more startling and reprehensible is a careless Christian who has departed from God, bewitched by a world which is doomed to eternal destruction. Such a traversity in tragedy is far from being exceptional. Both observation and the teaching of scripture prove it to be a common occurrence. Such passages as the following make it only too evident that the people of God are thus overcome. It is high time to awake out of sleep, for now is our salvation nearer than when we believed." Romans 13, 11. Awake to righteousness and sin not." 1 Corinthians 15.34. Awake thou that sleepest. Ephesians 5.14. Each of those claimant calls is made to saints. So too is that exhortation addressed to them. Ye are all the children of light and the children of the day. We are not of the night nor of darkness. Therefore let us not sleep as others do. But let us watch and be sober. 1 Thessalonians 5, verses 5 and 6. Our Lord gave warning of the same phenomenon in Matthew 25, verses 1 through 13, which points some very searching lessons upon the subject now before us. We do not propose to give an exposition of those verses. Still, let's waste time on canvassing the conflicting theorizings of men thereon. Instead of dwelling in useless speculations upon what has been termed the prophetic applications of that passage, we intend to dwell upon what is of far more practical importance and profit to the Christian's walk. First, let it be duly noted that this parable of the virgins was delivered by Christ not to a promiscuous multitude, but to His own disciples. It was to them that he said, Watch, therefore, for ye know neither the day nor the hour wherein the Son of Man cometh. Verse 13. Therein he exhorted his followers to maintain an attitude of the utmost alertness and diligence, to be on their guard against a sudden surprisal, to see to it that they were in a constant state of readiness to welcome and entertain him at his appearance. In that thirteenth verse, Christ clearly indicates the principal design of this parable, namely, to enforce the Christian duty of watchfulness, particularly against the tendency and danger of moral drowsiness and spiritual apathy in the performance of our duties. Second, we would here earnestly warn the reader against placing any restrictions on the words of Holy Writ. In light of the analogy of faith that is the general tenor of Scripture, it is quite unwarrantable for us to limit the words, wherein the Son of Man cometh, to His ultimate appearing at the end of this age or world. It is our duty to make use of the concordance and carefully observe the different senses in which the coming of Christ is referred to in the Word, and distinguish between them. For example, The communications of grace to God's people in the administration of His word in ordinances is spoken of thus. He shall come down like rain upon mown grass, as shallow as that water the earth. Psalm 72 verse 6 and Deuteronomy 32 verse 2. Again there is a judicial coming of the Lord in the destruction of Jerusalem. When He made good the threat, what shall the Lord of the vineyard do? He will come and destroy the husbandmen and will give the vineyard to others." Mark 12, verse 9. He came not literally in person, but instrumentally in the Romans. Then there is also a coming of Christ to His people in the renewed manifestations of His If a man love Me, he will keep My words, and My Father will love him, and We will come unto him." John 14, verse 23. Christ has come to His people vicariously. He has declared unto the apostles, I will not leave you comfortless. I will come to you. John 14, verse 18. Where according to the preceding verses, the principal reference is plainly to the public descent of the Holy Spirit on the day of Pentecost. Again, Christ often visits His people in the chariot of His providence, sometimes favorably, and others adversely, as in, Remember, therefore, from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick." Revelation 2, verse 5, and verse 16. Again, He comes instrumentally by the ministry of the gospel, in that he might reconcile both unto God in one body by the cross, having slain in the enmity thereby and came and preached peace to you which were afar off." Ephesians 2.16.17 and Luke 10.16. Again he comes spiritually to those who yearn for and seek after fellowship with him. I will come in to him and sup with him and he with me. Revelation 3.20. Finally, he will come literally and visibly. Acts 1.11, Revelation 1.7. Thus it is a serious mistake to jumble together the communicative, judicial, manifestive, vicarious, providential, instrumental, and spiritual comings of Christ, as it also is to restrict to his second advent every verse where it speaks of his coming or appearing. In like manner it is equally wrong for us to limit our Lord's watch, therefore, for ye know neither the day nor the hour wherein the Son of Man cometh, to a looking for that blessed hope in the glorious appearing of our great God and Savior Jesus Christ. Most of the other seven things mentioned above are not to be excluded therefrom. We are to be on the alert for His approaches to us and the means of grace. attentive to his appearance before us in Providence, recognize him in the ministry of the Gospel, and expectantly wait his visits of intimate fellowship. The Christian's continuance in this world is the period of both his watching and his waiting for removal therefrom, and since he knows not whether that will be by death or by being caught up to meet the Lord in the air, he is to be prepared for either event. If he be so for the former, he will be for the latter. This call for him to watch signifies that he is to keep his heart with all diligence, Proverbs 4.23. Keep himself from idols, 1 John 5.21. Keep himself in the love of God, Jude 21. It bids us watch and pray that ye enter not into temptation, knowing that though the spirit be willing, the flesh is weak." Matthew 26.41. In a word, that exhortation requires us to attend to the interests of our souls with unremitting diligence in circumspection. Then shall the kingdom of heaven be likened unto ten virgins which took their lamps and went forth to meet the bridegroom. Matthew 25.1. This is not said to be a similitude of the attitude of the bride toward her bridegroom, for the scope of it is wider, taking in the whole sphere of the Christian profession. Hence, in what follows, the virgins are divided into two groups, the regenerate and the unregenerate. Thus it would have been inaccurate to designate the whole of them the bride. It is therefore a discriminating parable. like that of the wheat and tares, and that of the good and bad fish in Matthew 13. If it be asked, why should Christ address such a parable unto the apostles? The answer is, because there was a Judas among them. It is outside our present scope to consider the foolish virgins. Suffice it to say that externally they differed not from the wise ones. They represented not the irreligious and immoral, but unsaved church members, those who have escaped the pollutions of the world through the knowledge of the, not their, Lord and Savior Jesus Christ, 2 Peter 2.20, but who have never experienced a miracle of grace in their hearts. Though having lamps in their hands, they had no oil in their vessels, verses 3 and 4, no grace in their souls, This calls for writer and reader to make honest and careful examination of themselves, to give diligence to make his calling and election sure. 2 Peter 1.10. Then shall the kingdom of heaven be likened unto ten virgins. Many and varied are the figures used to describe the disciples of Christ. They are spoken of as salt, as lights, as sheep, as living stones, as kings and priests. When complete and in its corporal capacity, the Church is referred to as the Lamb's Wife, but individually they are termed the Virgins, His Companions, Psalm 45, verse 14, and Song of Solomon, chapter 8, verse 13, Revelations 1, 9. They are called virgins for the purity of their faith. For none, no matter how pleasing is his personality or irreproachable his outward conduct, who is fundamentally unsound, is to be regarded as Christian. Thus the Apostle, when expostulating with a local church for giving a hearing to false teachers, told them, For I am jealous over you with godly jealousy, for I have ministerially espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11.2. Again they are called virgins for the purity of their God is a jealous God, and will not brook any rival, and therefore we find, all through scripture, that idolatry is expressed as holotry, since the vile and corrupt papacy is designated. The Mother of Holots, Revelation 17.5. Once more they are called virgins, for the purity of their walk, refusing friendship and fellowship with the adulterous world, cleaving to Christ. They are virgins. These are they which follow the Lamb, whithersoever he goeth." Revelation 14, 4. The saints are expressly bidden to go forth to meet the bridegroom. Go forth, O ye daughters of Jerusalem, and behold King Solomon, with the crown wherewith his mother crowned him in the day of his espousal. Song of Solomon, Chapter 3, verse 11. An exceedingly interesting and blessed verse which we must not dwell upon. It is an anti-typical Solomon, the prince of peace, who is here in view. His mother is the natural Israel, from whom, according to the flesh, he sprang, a figure of spiritual Israel, in whose hearts he is formed." Galatians 4.19. The day of his espousal was when Israel entered into a solemn covenant with the Lord. Jeremiah 2.2. and see Exodus 24, verses 3 through 8, for the historical reference. Adumbrating our marital union with Christ, when we gave our own selves to Him, 2 Corinthians 8.5, and were joined unto the Lord, 2 Corinthians 6.17, crowning Him the King of our hearts and lives. Here are the daughters of Jerusalem, the same as the virgins, are bidden to behold the majestic and glorious King, to attentively consider the excellency of His person, to be engaged with His perfections, to admire and adore the One who is altogether lovely. But in order thereto there must be active effort on their part. Not to be dilatory does Christ reveal Himself. Song of Solomon 3.1. which took their lamps and went forth to meet the bridegroom. The taking of their lamps signifies making an open profession of their faith. They were not secret disciples, hiding their light under a bushel, but those who were unashamed to be known as the followers of Christ." Luke 12.35 serves to explain this force of the figure. Let your loins be girded about, and your lamps, more literally, burning, and ye yourselves like unto men that wait for their Lord." Of his forerunner, Christ said he is a burning and shining lamp, John 5.35. But other thoughts are suggested in things implied by these virgins taking their lamps. It tells us they availed themselves of suitable means, making provisions against the darkness which they would encounter. The principal means for the Christian is the word, which is a lamp. See Greek word in Luke 12.35 and John 5.35. That shineth in the dark place. 2 Peter 1.19. It also shows they had no intention of going to sleep, but proposed to remain vigilant, which renders more searching what follows. It also intimates they were sensible of the difficulty of their task. Only one who, after a full day's work, has sat out the night by a sick bed knows how hard it is to keep alert throughout the long hours of darkness. It needs to be clearly realized by the believer that the word is supplied him not only as bread to feed upon, a sword for him to employ in repulsing the attacks of his enemy, but also as an illuminator, Thy word is a lamp unto my feet." 119 verse 105. Revealing those paths in which I must walk if I would meet with the eternal lover of my soul, and went forth to meet the bridegroom, that must ever be our object in the use of means in attendance upon administration of the divine ordinances. That going forth to meet the Lord is to be understood as expressing both external and internal actions. Externally, it signifies separation from the world, especially its pleasures, for Christ will not be met with while we waste our time engaging in them. Be not unequally yoked together with unbelievers. Come out from among them. 2 Corinthians 6. 14 through 17, must be heeded if we would meet with the bridegroom. More particularly, their going forth denoted a turning of their backs upon the apostate ecclesiastical system. Christ had informed his disciples that he had abandoned a Judaism which had rejected him. Matthew 23, verses 37 and 38. So if they would meet with him, they too must go forth unto him outside the camp. Hebrews 13, 15. The same is true now. If the Christian would meet with and have blessed fellowship with Christ, he must not only walk in separation from all intimacy with the profane world, but turn his back on every section of the religious world which gives not Christ the preeminence. That calls for the denying of self and bearing his reproach. Our readiness so to do will depend upon how highly we esteem him, Internally, it signifies the activity of their affections. It imports the delight in Him that He was the object of their desires and expectations. It connotates the exercise of their graces upon Christ, an outgoing of this whole soul after Him, such a going out after Him as David had. One thing supremely have I desired of the Lord, that will I seek after. that I may dwell in the house of the Lord, the place of communion, all the days of my life, to behold the beauty of the Lord." Psalm 27, verse 4. There can be no soul-satisfying beholding of His Excellency unless there be deep longing for and earnest seeking after Him, which is what is purported by the Went-forth-to-meet-the-Bridegroom. went forth to meet the bridegroom denotes a craving for fellowship with and a definite seeking after him, and were they absent, it is vain to think we are among those who love his appearing. Those words refer to the exercise of the believer's graces, so that he can say, My soul followeth hard after thee. Psalm 63 verse 8. Of faith acted upon its objects viewing Him as His person and perfections are portrayed in the Word, of hope expecting to meet with Him, for Him to manifest Himself unto us, John 14, 21, as well as being forever with Him, of love which desires its Beloved and cannot be content away from Him. It is the affections to be set upon things above where Christ sitteth on the right hand of God, resulting in a stranger and pilgrim character on earth. It is a going out of self, absorbed with the one who loves us and gave himself for us. Only so can he be experientially encountered, be held with delight, fellowshiped. That went forth to meet the bridegroom is such a going forth of the affections and exercise of our graces upon him as Paul to say, But what things were gained to me, those I counted loss for Christ. Yea, doubtless, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." Philippians 3 verses 8 and 9. While the bridegroom tarried, they all slumbered and slept. Matthew 25 verse 6. How pathetic! How searching and solemn! The season of his tarrying was the time of their failing. They did not continue as they began. Their graces were not kept in healthy exercise. They ceased to attend unto the great business assigned them. They grew weary of well-doing. Instead of occupying our heads with the prophetic fulfillment of the verse, we need to bear our hearts and suffer them to be searched by it. Instead of saying, those words now accurately describe the present condition of Christendom as a whole, we need to inquire how far they pertain to each of us individually. Far more to the point is it to ask myself, am I a slumbering and sleeping Christian? Nor is that question to be answered hurriedly. If on the one hand I need to be aware of thinking more highly of myself than I ought, or pretend all is well with me, when such is not the case. On the other, God does not require me to act the part of a hypocrite in order to acquire a reputation for humility claimed to be worse than I am. Peter was not uttering a presumptuous boast when he said unto Christ, Thou knowest that I love Thee. But Judas was an imposter when he greeted Him with a kiss. But before we can truthfully answer the question, am I spiritually asleep, we must first ascertain what are the marks of one who is so. Let us then, in order to assist the honest inquirer, describe some of the characteristics of sleep. And since we are not making any effort to impress the learned, we will be as simple as possible. The things which characterize the body when it is asleep will help us to determine when the soul is so. When the body is asleep, it is in a state of inactivity, all its members being in repose. It is also a state of unconsciousness when the normal exercises of the mind are suspended. It is therefore a state of insensibility to danger, of complete helplessness. Spiritual sleep is that condition wherein the faculties of the believer's soul are inoperative, and when his graces no longer perform their several offices, When the mind ceases to engage itself in divine things, and the graces be not kept in healthy exercise, a state of slothfulness and inertia ensues. When the grand truths of scriptures regarding God and Christ, sin and grace, heaven and hell, exert not a lively and effectual influence upon us, we quickly become drowsy and neglectful. A slumbering faith is an inactive one. It is not exercised upon its appointed objects, nor performing its assigned tasks. It is neither drawing upon that fullness of grace which is available in Christ for His people, nor is it acting on the precepts and promises of the Word. Though there still be a mental assent to the truth, yet the heart is no longer suitably affected by that which concerns practical godliness. Where such be the case, a Christian will be governed more by tradition, sentiment and fantasy, rather than by gratitude to fear of the Lord and care to please Him. So too, when his hope becomes sluggish, he soon lapses into a spiritual stupor. Hope is desirous and earnest expectation of blessedness to come. It looks away from self in this present scene, and is enthralled by the things which God hath prepared for them that love him. As in the eyes of the goal and the prize, it is enabled to run with patience the race set before us. But when hope slumbers, he becomes absorbed with the objects of time and sense. and allured and stupefied with present and perishing things. Likewise, when love to God be not vigorous, there is a non-living to His glory, self-love and self-pity actuating us. When the love of Christ ceases to constrain us to self-denial and to following the example He has left us, the soul has gone asleep. Where those cardinal graces be not in healthy exercise, The Christian loses his relish for the means of grace, and if he attempts to use them, it is but perfunctory. The Bible is read more from habit or to satisfy conscience than with eager delight, and then to impression is left on the heart, nor is there any sweet meditation thereupon afterwards. Prayer is performed mechanically, without any conscious approach unto God or communing with Him. So, in attending public worship, in the hearing of the Word, the duty is performed formally and without profit. When the body sleeps, it neither eats nor drinks. So it is with the soul. Faith is the hand which receives, hope the saliva which aids digestion, love the masticator and assimilator of what is partaken. But when they cease to function, the soul is starved, and it becomes weak and languid. The more undernourished be the body, the less strength and ability has it for its tasks. In like manner, a neglected soul is unfit for holy duties, and most sacred exercises becomes burdensome. Thus, when a saint finds his use of the means of grace worrisome, and the discharge of spiritual privileges irksome, he may know that his soul is slumbering Godwards. In the parable itself, four causes of spiritual sleep are indicated. 1. Failure to remain watchful. In its wider sense, watching signifies an earnest taking heed unto ourselves and our ways, realizing how prone we are to turn again to folly. Psalm 85 verse 8. So long as a saint be left in this world, he is in constant danger of bringing reproach upon the holy name he bears, and becoming a stumbling block to the brethren. Watchfulness, the opposite of carelessness, is exercising a diligent concern and care for our souls, avoiding all occasions to sin, resisting temptation. Matthew 26, 41. It is to stand fast in the faith, quit you like men. 1 Corinthians 16, 13. Be regular in our duties. When we be lax in serving the Lord and mortifying our lusts and less fervent and frequent in prayer, then slumber has begun to steal over us. Ultimately it respects looking for that blessed hope which is a very different thing from awaiting the fulfillment of prophecy or the accomplishing of an item in God's dispensational program. It is far more than expecting an important event, namely the Second Advent of Christ Himself. And that implies delight in Him, yearning after Him, practical readiness for His appearing. Luke 12, verses 35 and 36. 2. The bridegroom's delay resulted in lack of perseverance on their part. Since we know not how soon or how long deferred will be our call to depart from this world, we need to be unremitting in duty in a state of constant readiness. Not only a desirous expectation, but a patient waiting for Christ, 2 Thessalonians 3.5, is required of us. Blessed are those servants whom the Lord, when he cometh, shall find watching. If he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. And this know, that if the good man of the house had known what hour the thief would come, he would have watched, and have not suffered his house to be broken through." Luke 12, verses 37 and 38. It was because Moses tarried so long in the mount that Israel grew weary of waiting and gave way to their lusts, a warning to us not to relax our vigilance. How long had the Old Testament saints to wait for his first advent? Behold, the husbandman waiteth for the precious fruits of the earth and hath long patience for it. Be ye also patient. Establish your hearts, James 5, verse 7 and 8. Exercising faith and hope, see Luke 21, 36. 3. Intimacy with graceless professors. The wise virgins failed because they were in too close contact and fellowship with the foolish ones. That is confirmed by the divine warning, Be not deceived. Evil companionships, the verbal form of the Greek word is rendered, communed with in Acts 24, 26, corrupts good manners, which is immediately followed by a wake to righteousness in Sinnot, 1 Corinthians 15, verses 33 and 34, showing us that intimacy with the Christless produces lethargy. We are more susceptible to evil than good. We catch a disease from one another, but we do not catch health from one another. The conversations of the wicked have more power to corrupt than the good to excite virtue. A man who would keep himself awake unto God and mind the saving of his soul must shake off evil company. MANTEN. SESOM 119, VERSE 115. It is not the open profane but the loose and careless professor who is the greatest menace to the Christian, hence having a form of godliness but denying in action, the power thereof, from such turn away." 2 Timothy 3.5. 4. In attention to initial danger, they slumbered, a lighter form, before they slept. How that shows the need for taking solemn and earnest heed to the beginnings of spiritual decline. If we yield to a spirit of languor we shall soon lapse into a sound sleep. One degree of slackness and clearlessness leads to another. Slothfulness casteth into a deep sleep. Proverbs 19, verse 15. Once our zeal abates and our love cools, we become remiss and heedless. If we do not fight against a cold formality when engaged in sacred exercises, we shall ultimately cease them entirely. All backsliding begins in the heart. Sin stupefies before it hardens. If we cease to heed the gentle strivings of the spirit, conscience will become calloused. David, when he fell into adultery in blood, he was like one in a swoon. We have need to stand always upon our watch. Great mischiefs would not ensue if we took notice of the beginnings of those distempers which afterwards settle upon us. Other causes of spiritual sleepiness which are not directly indicated in this parable are specified in or may be deduced from other passages. For example, turn away mine eyes from beholding vanity, quicken thou me in thy way. Psalm 119, verse 37. The opposition of those two petitions clearly connotates that an undue occupation with worldly things has a deadening effect upon the heart. Nothing has a more innervating influence on the affections of a believer than for him to allow himself in an inordinate liberty in carnal vanities. Again, take heed to yourselves, lest at any time your hearts be overcharged with satisfying in drunkenness, in cares of this life, and so that day come upon you unawares. Watch ye therefore and pray always." Luke 21, verses 34 through 36. Gluttony not only dulls the senses of the body, but renders the mind sluggish too, and thereby the whole man is unfitted for the discharge of spiritual duties. which call for the engaging and putting forth of all that is within us. Psalm 103 verse 1. Equally so do carking cares, which engross the attention and stupefy the understanding and render the affections torpid. Yet more searching is it to observe that be sober precedes be vigilant. In 1 Peter 5.8. Sobriety is freedom from excesses, particularly a sparing use made of the lawful comforts of this life. Any form of intemperance breeds inertia. If, then, we are able to keep wide awake, we must be temperate in all things." 1 Corinthians 9.25. The consequences of spiritual sloth are inevitable and obvious. Space allows us to do little more than to name some of the chief ones. 1. Grace becomes inoperative. When faith be not exercised upon Christ, it nods and ceases to produce good works. Then hope languishes and becomes inactive. The heart is no longer lifted above the things of time, incensed by a desire's expectations of good things to come. Then love declines and is no longer engaged in pleasing and glorifying God. Zeal slumbers, and instead of fervor there is heartless formality in the use of means and performance of duties. 2. We are deprived of spiritual discernment and no longer able to experientially perceive the vanity of earthly things and value of heavenly, and the need of pressing forward unto them. 3. a drowsy inattention to God's providences. Eyes closed in sleep take no notice of His dealings with us, were He not the things which befall us. Mercies are received as a matter of course, and signs of God's displeasure are disregarded." Isaiah 42, verse 25. 4. Unconcertedness in the commission of sin, so that we cease mortifying our lusts in resisting the devil. Spiritual stupidity makes us insensible to our danger. It was while David was taking his ease that he yielded to the devil. 2 Samuel 11, verses 1 and 2. 5. The Holy Spirit is grieved, and His gracious operations are suspended, and His comforts withheld. 6. So far as overcoming the world, when our spiritual senses be dulled, we are absorbed with the attractions, or weighted down by its cares. 7. We are robbed by our enemies, Luke 12, 39, of God's providential smile, of our peace and joy. 8. Fruitlessness, see Proverbs 24, verses 30 and 31. 9. Carnal complacency, peace and joy being derived from pleasant circumstances and earthly possessions, rather than Christ and our heritage in Him. 10. spiritual poverty. See Proverbs 24, verses 33 and 34. 11. Indifference to the causes and interests of Christ. It was while men slept, Satan sold his tares, and abusers crept into the church. 12. A practical unpreparedness for Christ's coming, Luke 21, 36, Revelation 16, 15. Let us now point out some of the correctives. Spiritual sleepiness is best prevented by our faith being engaged with the person imperfections of Christ. It is not monastic retirement nor the relinquishment of our lawful connection with the world, but the fixing of our minds and affections upon the transcendent excellency of the Savior, which will most effectually preserve us from being hypnotized by the baits of Satan. A believing and adorning view of Him who is fairer than the children of men will dim the luster of the most attractive objects of this world. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone at 780-450-4255, 3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton Alberta Canada T6L 3T5 You may also request a free printed catalog and remember that John Kelvin in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devise. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God, by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind. As though he had said, That men assume too much wisdom, When they devise what he never required, Nay, what he never knew.