Awake, Thou That Sleepest
Read with an open heart. Carry grace into the day.
By Charles Wesley
Collection source: The Works of John Wesley, vol. 5; WES_WW05.PDF, PDF page 84
Source occasion: Preached on Sunday, April 4, 1742, Before the University of Oxford by the Rev. Charles Wesley, M.A.,
Preached before the University of Oxford in 1742 by Charles Wesley, this urgent message calls spiritually sleeping sinners—especially outwardly respectable, self-satisfied churchgoers—to wake up from the deadness of sin. Exposing the emptiness of mere external religion, Wesley presses his listeners with searching questions about whether they have truly experienced the new birth and the inward witness of the Holy Spirit. To all who wake up and turn to God in humble faith, Christ promises his own living light, forgiveness of sins, and the indwelling presence of the Spirit.
AI-assisted adaptation (Astra 6). This is a modern paraphrase, including paraphrased Bible quotations. Compare it with the historical text and linked KJV passages.
Full AI comparison completed on 2026-10-20; version 1fe8ffaac2ba. A completed comparison covers every paragraph, summary and study guide. No independent human scholarly review has been recorded. Study questions and prayers are modern editorial additions.
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Student of Christ Church, Oxford.
“Awake, thou that sleepest, and arise from the dead and
“Awake, O sleeper, rise up from the dead, and
Christ shall give thee light;” Ephesians 5:14.
Christ will give you light.” Ephesians 5:14.
IN discoursing on these words, I shall, with the help of God, First. Describe the sleepers, to whom they are spoken:
In exploring these words, with God’s help I will: First, describe the sleepers to whom they are spoken;
Secondly. Enforce the exhortation, “Awake, thou that sleepest, and arise from the dead:” And,
Second, press home the urgent call, “Awake, O sleeper, and rise up from the dead”; and
Thirdly. Explain the promise made to such as do awake and arise: “Christ shall give thee light.”
Third, explain the promise made to all who do wake up and rise: “Christ will give you light.”
1And, First, as to the sleepers here spoken to. By sleep is signified the natural state of man; that deep sleep of the soul, into which the sin of Adam hath cast all who spring from his loins; that supineness, indolence, and stupidity, that insensibility of his real condition, wherein every man comes into the world, and continues till the voice of God awakes him.
1First, then, who are the sleepers addressed here? “Sleep” represents the natural state of humanity—that deep sleep of the soul into which Adam’s sin has plunged all his descendants. It is that spiritual sluggishness, apathy, and dullness, that utter blindness to our real condition, in which every human being enters the world and remains until the voice of God wakes us up.
2Now, “they that sleep, sleep in the night.” The state of nature is a state of utter darkness; a state wherein “darkness covers the earth, and gross darkness the people.” The poor unawakened sinner, how much knowledge soever he may have as to other things, has no knowledge of himself: In this respect “he knoweth nothing yet as he ought to know.” He knows not that he is a fallen spirit, whose only business in the present world is, to recover from his fall, to regain that image of God wherein he was created. He sees no necessity for the one thing needful, even that inward universal change, that “birth from above,” figured out by baptism, which is the beginning of that total renovation, that sanctification of spirit, soul, and body, “without which no man shall see the Lord.”
2Now, “those who sleep, sleep at night.” Our natural condition is a state of total darkness—a state in which “darkness covers the earth and thick darkness is over the peoples.” The poor unawakened sinner, no matter how much knowledge he may possess about other subjects, has no true knowledge of himself. In this respect, “he does not yet know anything as he ought to know.” He does not realize that he is a fallen spirit whose one true purpose in this present world is to recover from his fall and regain the image of God in which he was created. He sees no need for the one thing that truly matters: that inward, total transformation—that “birth from above” symbolized by baptism—which is the beginning of the complete renewal and sanctification of spirit, soul, and body, “without which no one will see the Lord.”
3Full of all diseases as he is, he fancies himself in perfect health. Fast bound in misery and iron, he dreams that he is at liberty. He says, “Peace! Peace!” while the devil, as “a strong man armed,” is in full possession of his soul. He sleeps on still, and takes his rest, though hell is moved from beneath to meet him; though the pit, from whence there is no return, hath opened its mouth to swallow him up. A fire is kindled around him, yet he knoweth it not; yea, it burns him, yet he lays it not to heart.
3Though riddled with every spiritual disease, he imagines himself to be in perfect health. Bound fast in misery and iron chains, he dreams that he is free. He says, “Peace! Peace!” while the devil, like “a strong man fully armed,” holds complete possession of his soul. He sleeps on and takes his rest, even though hell itself is stirring from beneath to meet him, and the pit from which there is no return has opened its mouth wide to swallow him up. A fire is blazing all around him, yet he does not know it; it is already burning him, yet he does not take it to heart.
4By one who sleeps, we are, therefore, to understand (and would to God we might all understand it!) a sinner satisfied in his sins; contented to remain in his fallen state, to live and die without the image of God; one who is ignorant both of his disease, and of the only remedy for it; one who never was warned, or never regarded the warning voice of God, “to flee from the wrath to come;” one that never yet saw he was in danger of hell-fire, or cried out in the earnestness of his soul, “What must I do to be saved?”
4By a “sleeper,” therefore, we are to understand—and would to God that we might all understand it!—a sinner who is satisfied in his sins; content to remain in his fallen condition and to live and die without the image of God; someone who is ignorant both of his deadly disease and of the only remedy for it; someone who has never been warned, or has never heeded God’s warning voice, “to flee from the coming wrath”; someone who has never yet seen that he is in danger of the fires of hell, or cried out from the depths of his soul, “What must I do to be saved?”
5If this sleeper be not outwardly vicious, his sleep is usually the deepest of all: Whether he be of the Laodicean spirit, “neither cold nor hot,” but a quiet, rational, inoffensive, good-natured professor of the religion of his fathers; or whether he be zealous and orthodox, and, “after the most straightest sect of our religion,” live “a Pharisee;” that is, according to the scriptural account, one that justifies himself; one that labors to establish his own righteousness, as the ground of his acceptance with God.
5If this sleeper is not outwardly immoral, his sleep is usually the deepest of all—whether he has the spirit of Laodicea, “neither cold nor hot,” living as a quiet, rational, inoffensive, good-natured adherent of the religion of his ancestors; or whether he is zealous and orthodox, living “according to the strictest sect of our religion as a Pharisee”—that is, as Scripture defines it, someone who justifies himself and labors to establish his own righteousness as the basis for his acceptance with God.
6This is he, who, “having a form of godliness, denies the power thereof;” yea, and probably reviles it, wheresoever it is found, as mere extravagance and delusion. Meanwhile, the wretched self-deceiver thanks God, that he is “not as other men are; adulterers, unjust, extortioners:” No, he doeth no wrong to any man. He “fasts twice in a week,” uses all the means of grace, is constant at church and sacrament; yea, and “gives tithes of all that he has;” does all the good that he can: “Touching the righteousness of the law,” he is “blameless:” He wants nothing of godliness, but the power; nothing of religion, but the spirit; nothing of Christianity, but the truth and the life.
6Such a person “has an outward form of godliness, but denies its power”—and very likely mocks and slanders that power wherever it appears as mere fanaticism and delusion. Meanwhile, this tragic self-deceiver thanks God that he is “not like other people—robbers, evildoers, adulterers.” No, he wrongs no one. He “fasts twice a week,” uses all the means of grace, regularly attends church and receives Communion, and even “gives a tenth of all he gets” and does all the good he can. “As for the righteousness required by the law,” he is “faultless.” He lacks nothing of godliness except its power; nothing of religion except its spirit; nothing of Christianity except its truth and its life.
7But know ye not, that, however highly esteemed among men such a Christian as this may be, he is an abomination in the sight of God, and an heir of every woe which the Son of God, yesterday, today, and forever, denounces against “Scribes and Pharisees, hypocrites?” He hath “made clean the outside of the cup and the platter,” but within is full of all filthiness. “An evil disease cleaveth still unto him, so that his inward parts are very wickedness.” Our Lord fitly compares him to a “painted sepulcher,” which “appears beautiful without;” but, nevertheless, is “full of dead men’s bones, and of all uncleanness.” The bones, indeed, are no longer dry; the sinews and flesh are come upon them, and the skin covers them above. But there is no breath in them, no Spirit of the living God. And, “if any man have not the Spirit of Christ, he is none of his.” “Ye are Christ’s, if so be that the Spirit of God dwell in you:” But, if not, God knoweth that ye abide in death, even until now.
7Yet do you not know that, however highly respected such a Christian may be in the eyes of people, he is detestable in the sight of God, and an heir to every woe that the Son of God—yesterday, today, and forever—pronounces against “scribes and Pharisees, you hypocrites”? He has “cleaned the outside of the cup and dish,” while inside he is full of every kind of uncleanness. “A vile disease clings to him, and his inward parts are filled with wickedness.” Our Lord fittingly compares him to a “whitewashed tomb, which looks beautiful on the outside, but on the inside is full of the bones of the dead and everything unclean.” The bones, it is true, are no longer dry; tendons and flesh have come upon them, and skin covers them over. Yet there is no breath in them—no Spirit of the living God. And “if anyone does not have the Spirit of Christ, they do not belong to Christ.” “You belong to Christ if indeed the Spirit of God lives in you”—but if not, God knows that you remain in death right up to this very moment.
8This is another character of the sleeper here spoken to. He abides in death, though he knows it not. He is dead unto God, “dead in trespasses and sins.” For, “to be carnally minded is death.” Even as it is written, “By one man sin entered into the world, and death by sin; and so death passed upon all men,” not only temporal death, but likewise spiritual and eternal. “In that day that thou eatest,” said God to Adam, “thou shalt surely die:” Not bodily, (unless as he then became mortal,) but spiritually: Thou shalt lose the life of thy soul; thou shalt die to God; shalt be separated from him, thy essential life and happiness.
8This points to another characteristic of the sleeper addressed here: he remains in death, even though he does not know it. He is dead toward God, “dead in transgressions and sins.” For “the mind governed by the flesh is death.” Just as it is written, “Sin entered the world through one man, and death through sin, and in this way death came to all people”—not merely physical death, but spiritual and eternal death as well. “On the day that you eat of it,” God told Adam, “you will certainly die”—not immediately in body (except that he then became mortal), but spiritually: you will lose the life of your soul; you will die to God; you will be separated from him who is your true life and happiness.
9Thus first was dissolved the vital union of our soul with God; insomuch that “in the midst of” natural “life, we are” now in spiritual “death.” And herein we remain till the Second Adam becomes a quickening Spirit to us, till he raises the dead, the dead in sin, in pleasure, riches, or honors. But, before any dead soul can live, he “hears” (hearkens to) “the voice of the Son of God.” He is made sensible of his lost estate, and receives the sentence of death in himself. He knows himself to be “dead while he liveth;” dead to God, and all the things of God; having no more power to perform the actions of a living Christian, than a dead body to perform the functions of a living man.
9In this way, the vital union between our soul and God was first broken, so that right in the midst of physical life, we are now in spiritual death. And there we remain until the Second Adam becomes a life-giving Spirit to us—until he raises the dead: those dead in sin, in pleasure, in wealth, or in worldly honors. Yet before any dead soul can live, he must “hear” and heed “the voice of the Son of God.” He is made aware of his lost condition and feels the sentence of death within himself. He realizes that he is “dead even while he lives”—dead to God and to all the things of God, having no more power to perform the actions of a living Christian than a corpse has to perform the functions of a living person.
10And most certain it is, that one dead in sin has not “senses exercised to discern spiritual good and evil.” “Having eyes, he sees not; he hath ears, and hears not.” We doth not taste and see that the Lord is gracious.” He “hath not seen God at any time,” nor “heard his voice,” nor “handled the word of life.” In vain is the name of Jesus “like ointment poured forth, and all his garments smell of myrrh, aloes, and cassia.” The soul that sleepeth in death, hath no perception of any objects of this kind. His heart is “past feeling,” and under standeth none of these things.
10Moreover, it is completely certain that someone who is dead in sin does not have “spiritual senses trained to distinguish good from evil.” “Though seeing, he does not see; though hearing, he does not hear.” He does not “taste and see that the Lord is good.” He has “never seen God at any time,” nor “heard his voice,” nor “touched the Word of life.” In vain is the name of Jesus “like perfume poured out,” and in vain are “all his garments fragrant with myrrh, aloes, and cassia.” The soul that sleeps in death has no perception of any spiritual realities like these. His heart has “lost all sensitivity,” and he understands none of these things.
11And hence, having no spiritual senses, no inlets of spiritual knowledge, the natural man receiveth not the things of the Spirit of God; nay, he is so far from receiving them, that whatsoever is spiritually discerned is mere foolishness unto him. He is not content with being utterly ignorant of spiritual things, but he denies the very existence of them. And spiritual sensation itself is to him the foolishness of folly. “How,” saith he, “can these things be? How can any man know that he is alive to God?” Even as you know that your body is now alive. Faith is the life of the soul; and if ye have this life abiding in you, ye want no marks to evidence it to yourself, but ελεγχος Πνευματος, that divine consciousness, that witness of God, which is more and greater than ten thousand human witnesses.
11Consequently, having no spiritual senses—no avenues for receiving spiritual knowledge—the natural, unspiritual person does not accept the things that come from the Spirit of God. In fact, he is so far from accepting them that everything spiritually discerned seems like sheer foolishness to him. Not content with being utterly ignorant of spiritual realities, he denies that they even exist! And spiritual perception itself seems to him the height of folly. “How can these things be?” he asks. “How can anyone possibly know that he is alive to God?” In the very same way that you know your body is alive right now! Faith is the life of the soul; and if you have this life dwelling within you, you need no other marks to verify it to yourself beyond that elenchos Pneumatos—that inward, divine conviction and witness of the Spirit, which is greater and more certain than ten thousand human witnesses.
12If he doth not now bear witness with thy spirit, that thou art a child of God, O that he might convince thee, thou poor unawakened sinner, by his demonstration and power, that thou art a child of the devil! O that, as I prophesy, there might now be “a noise and a shaking;” and may “the bones come together, bone to his bone!” Then, “come from the four winds, O Breath! and breathe on these slain, that they may live!” And do not ye harden your hearts, and resist the Holy Ghost, who even now is come to convince you of sin, “because you believe not on the name of the only begotten Son of God.”
12If the Spirit does not right now bear witness with your spirit that you are a child of God, oh, may he convince you today, poor unawakened sinner, by his unmistakable demonstration and power, that you are a child of the devil! Oh, as I proclaim this word, may there be “a rattling sound” right now, and may “the bones come together, bone to bone!” Then, “come from the four winds, O Breath, and breathe into these slain, that they may live!” Do not harden your hearts or resist the Holy Spirit, who has come even now to convict you of sin “because you do not believe in the name of the only begotten Son of God.”
1Wherefore, “awake, thou that sleepest, and arise from the dead.” God calleth thee now by my mouth; and bids thee know thyself, thou fallen spirit, thy true state and only concern below. “What meanest thou, O sleeper? Arise! Call upon thy God, if so be thy God will think upon thee, that thou perish not. “A mighty tempest is stirred up round about thee, and thou art sinking into the depths of perdition, the gulf of God’s judgments. If thou wouldest escape them, cast thyself into them. “Judge thyself, and thou shalt not be judged of the Lord.”
1Therefore, “awake, O sleeper, and rise up from the dead!” God is calling you right now through my voice, commanding you to know yourself, O fallen spirit—to see your true condition and your one urgent business here on earth. “What are you doing, O sleeper? Get up! Call on your God! Perhaps God will take notice of you so that you will not perish.” A violent storm has risen all around you, and you are sinking into the depths of destruction, into the gulf of God’s righteous judgments. If you want to escape his judgments, cast yourself into them now: “If we judged ourselves rightly, we would not come under the Lord’s judgment.”
2Awake, awake! Stand up this moment, lest thou “drink at the Lord’s hand the cup of his fury.” Stir up thyself to lay hold on the Lord, the Lord thy Righteousness, mighty to save! “Shake thyself from the dust.” At least, let the earthquake of God’s threatening shake thee. Awake, and cry out with the trembling jailor, “What must I do to be saved?” And never rest till thou believest op the Lord Jesus, with a faith which is his gift, by the operation of his Spirit.
2Wake up! Wake up! Stand up this very moment, before you have to “drink from the hand of the Lord the cup of his wrath.” Stir yourself to take hold of the Lord—the Lord our Righteousness, who is mighty to save! “Shake off your dust!” At the very least, let the earthquake of God’s warnings shake you awake. Wake up and cry out with the trembling Philippian jailer, “What must I do to be saved?” And never rest until you believe in the Lord Jesus with a living faith that is his own gift, worked within you by his Spirit.
3If I speak to any one of you, more than to another, it is to thee who thinkest thyself unconcerned in this exhortation. “I have a message from God unto thee.” In his name, I warn thee “to flee from the wrath to come.” Thou unholy soul, see thy picture in condemned Peter lying in the dark dungeon, between the soldiers, bound with two chains, the keepers before the door keeping the prison. The night is far spent, the morning is at hand, when thou art to be brought forth to execution. And in these dreadful circumstances, thou art fast asleep; thou art fast asleep in the devils arms, on the brink of the pit, in the jaws of everlasting destruction!
3If I am speaking to any one of you more than another, it is to you who think this warning does not apply to you. “I have a message from God for you!” In his name, I warn you “to flee from the coming wrath.” Unholy soul, see your own reflection in condemned Peter lying in the dark dungeon between two soldiers, bound with two chains, while guards stand watch outside the prison door. The night is nearly over; morning is at hand, when you are to be led out to execution. And yet in these terrifying circumstances, you are fast asleep—fast asleep in the devil’s arms, on the very edge of the pit, in the jaws of eternal destruction!
4O may the Angel of the Lord come upon thee, and the light shine into thy prison! And mayest thou feel the stroke of an Almighty Hand, raising thee, with, “Arise up quickly, gird thyself, and bind on thy sandals, cast thy garments about thee, and follow me.”
4Oh, may the angel of the Lord suddenly appear to you, and may light shine into your prison cell! May you feel the touch of an almighty hand striking your side and raising you up with the command: “Quick, get up! Put on your clothes and sandals, wrap your cloak around you, and follow me!”
5Awake, thou everlasting spirit, out of thy dream of worldly happiness! Did not God create thee for himself? Then thou canst not rest till thou rest in him. Return, thou wanderer! Fly back to thy ark. This is not thy home. Think not of building tabernacles here. Thou art but a stranger, a sojourner upon earth; a creature of a day, but just launching out into an unchangeable state. Make haste. Eternity is at hand. Eternity depends on this moment; an eternity of happiness or an eternity of misery!
5Wake up, immortal spirit, out of your dream of worldly happiness! Did not God create you for himself? Then you can never find true rest until you rest in him. Return, O wanderer! Fly back to your ark of safety. This world is not your home; do not think of building permanent shelters here. You are only a foreigner and a temporary resident on earth—a creature of a single day, just about to launch out into an unchanging eternity. Hurry! Eternity is at hand. Eternity hangs on this very moment—an eternity of boundless joy or an eternity of misery!
6In what state is thy soul? Was God, while I am yet speaking, to require it of thee, art thou ready to meet death and judgment? Canst thou stand in his sight, who is of “purer eyes than to behold iniquity?” Art thou “meet to be partaker of the inheritance of the saints in light?” Hast thou “fought a good fight, and kept the faith?” Hast thou secured the one thing needful? Hast thou recovered the image of God, even righteousness and true holiness? Hast thou put off the old man, and put on the new? Art thou clothed upon with Christ?
6In what condition is your soul? If God were to demand your life of you while I am still speaking, are you ready to face death and final judgment? Can you stand in the presence of the One whose “eyes are too pure to look on evil”? Are you “qualified to share in the inheritance of his holy people in the kingdom of light”? Have you “fought the good fight and kept the faith”? Have you secured the one thing that truly matters? Have you recovered the image of God—true righteousness and holiness? Have you put off the old self and put on the new? Are you clothed with Christ?
7Hast thou oil in thy lamp? grace in thy heart? Dost thou “love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength? “Is that mind in thee which was also in Christ Jesus? Art thou a Christian indeed; that is, a new creature? Are old things passed away, and all things become new?
7Do you have oil in your lamp—grace in your heart? Do you “love the Lord your God with all your heart, with all your mind, with all your soul, and with all your strength”? Do you have the same mindset and heart that was in Christ Jesus? Are you truly a Christian—that is, a new creation? Has the old life passed away, and has everything become new?
8Art thou a “partaker of the divine nature?” Knowest thou not, that “Christ is in thee, except thou be reprobate?” Knowest thou, that God “dwelleth in thee, and thou in God, by his Spirit, which he hath given thee?” Knowest thou not that “thy body is a temple of the Holy Ghost, which thou hast of God?” Hast thou the witness in thyself? the earnest of thine inheritance? Hast thou “received the Holy Ghost?” Or, dost thou start at the question, not knowing “whether there be any Holy Ghost?”
8Are you a “partaker of the divine nature”? Do you not realize that “Christ Jesus is in you—unless, of course, you fail the test”? Do you know that God “lives in you and you in him, by the Spirit he has given you”? Do you not know that “your body is a temple of the Holy Spirit, who is in you, whom you have received from God”? Do you have this inward witness within yourself—the deposit guaranteeing your eternal inheritance? Have you “received the Holy Spirit”? Or do you flinch at that question, not even knowing “whether there is a Holy Spirit”?
9If it offends thee, be thou assured that thou neither art a Christian, nor desirest to be one. Nay, thy very prayer is turned into sin; and thou hast solemnly mocked God this very day, by praying for the inspiration of his Holy Spirit, when thou didst not believe there was any such thing to be received.
9If that question offends you, rest assured that you are not a Christian and do not even desire to be one. In fact, your very prayers are turned into sin, and you have solemnly mocked God this very day by praying in our liturgy for the inspiration of his Holy Spirit while not actually believing that any such gift can be received!
10Yet, on the authority of God’s word, and our own Church, I must repeat the question, “Hast thou received the Holy Ghost?” If thou hast not, thou art not yet a Christian. For a Christian is a man that is “anointed with the Holy Ghost and with power.” Thou art not yet made a partaker of pure religion and undefiled. Dost thou know what religion is? that it is a participation of the divine nature; the life of God in the soul of man; Christ formed in the heart; “Christ in thee, the hope of glory?” happiness and holiness; heaven begun upon earth? “a kingdom of God within thee; not meat and drink,” no outward thing; “but righteousness, and peace, and joy in the Holy Ghost?” an everlasting kingdom brought into thy soul; a “peace of God, that passeth all understanding;” a “joy unspeakable, and full of glory?”
10Yet on the authority of God’s word and of our own Church, I must repeat the question: “Have you received the Holy Spirit?” If you have not, you are not yet a Christian. For a Christian is someone who is “anointed with the Holy Spirit and with power.” You have not yet experienced pure and genuine religion. Do you even know what true religion is? Do you know that it is sharing in the divine nature—the very life of God in the human soul; Christ formed within the heart; “Christ in you, the hope of glory”? That it is true happiness and holiness—heaven begun right here on earth? That it is “the kingdom of God within you—not a matter of eating and drinking” or mere outward observances, “but of righteousness, peace, and joy in the Holy Spirit”? That it is an everlasting kingdom brought into your soul, “the peace of God that transcends all understanding,” and “an inexpressible and glorious joy”?
11Knowest thou, that, “in Jesus Christ, neither circumcision availeth anything, nor uncircumcision; but faith that worketh by love;” but a new creation? Seest thou the necessity of that inward change, that spiritual birth, that life from the dead, that holiness? And art thou thoroughly convinced, that without it no man shall see the Lord? Art thou laboring after it? “giving all diligence to make thy calling and election sure?” “working out thy salvation with fear and trembling?” “agonizing to enter in at the strait gate?” Art thou in earnest about thy soul? And canst thou tell the Searcher of hearts, “Thou, O God, art the thing that I long for? Lord, thou knowest all things! Thou knowest that I would love thee!”
11Do you know that “in Christ Jesus neither circumcision nor uncircumcision has any value, but only faith expressing itself through love”—only a new creation? Do you see the absolute necessity of that inward transformation, that spiritual birth, that life from the dead, that holiness? And are you thoroughly convinced that without it no one will see the Lord? Are you striving after it—“making every effort to confirm your calling and election,” “working out your salvation with fear and trembling,” “striving earnestly to enter through the narrow door”? Are you truly serious about your soul? Can you look to the Searcher of hearts and say, “You, O God, are all that I long for! Lord, you know all things; you know that I want to love you!”?
12Thou hopest to be saved; but what reason hast thou to give of the hope that is in thee? Is it because thou hast done no harm? or, because thou hast done much good? or, because thou art not like other men; but wise, or learned, or honest, and morally good; esteemed of men, and of a fair reputation? Alas! all this will never bring thee to God. It is in his account lighter than vanity. Dost thou know Jesus Christ, whom he hath sent? Hath he taught thee, that “by grace we are saved through faith; and that not of ourselves: It is the gift of God: Not of works, lest any man should boast?” Hast thou received the faithful saying, as the whole foundation of thy hope, “that Jesus Christ came into the world to save sinners? Hast thou learned what that meaneth,” I came not to call the righteous, but sinners to repentance. I am not sent, but unto the lost sleep?” Art thou (he that heareth, let him understand!) lost, dead, damned already? Dost thou know thy deserts? Dost thou feel thy wants? Art thou “poor in spirit?” mourning for God, and refusing to be comforted? Is the prodigal “come to himself,” and well content to be therefore thought “beside himself,” by those who are still feeding upon the husks which he hath left? Art thou willing to live godly in Christ Jesus? And dost thou therefore suffer persecution? Do men say all manner of evil against thee falsely, for the Son of Man’s sake?
12You hope to be saved—but what reason can you give for the hope within you? Is it because you have done no harm? Or because you have done a great deal of good? Or because you are not like other people, but are wise, educated, honest, and morally upright, respected by others and enjoying a fine reputation? Alas, all of this will never bring you to God! In his sight, it weighs less than nothing. Do you actually know Jesus Christ, whom God has sent? Has he taught you that “it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast”? Have you embraced that trustworthy saying as the entire foundation of your hope, “that Christ Jesus came into the world to save sinners”? Have you learned what Jesus meant when he said, “I have not come to call the righteous, but sinners to repentance,” and, “I was sent only to the lost sheep”? Are you—let anyone who has ears to hear understand!—lost, dead, and condemned already in yourself? Do you know what your sins deserve? Do you feel your desperate need? Are you “poor in spirit,” mourning after God and refusing to be comforted by anything less than him? Has the prodigal finally “come to his senses,” gladly willing to be thought “out of his mind” by those who are still feeding on the empty husks he left behind? Are you willing to live a godly life in Christ Jesus—and do you therefore face persecution? Do people falsely say all kinds of evil against you because of the Son of Man?
13O that in all these questions ye may hear the voice that wakes the dead; and feel that hammer of the word, which breaketh the rocks in pieces! “If ye will hear his voice today while it is called today, harden not your hearts. Now, “awake, thou that sleepest” in spiritual death, that thou sleep not in death eternal! Feel thy lost estate, and “arise from the dead.” Leave thine old companions in sin and death. Follow thou Jesus, and let the dead bury their dead. “Save thyself from this untoward generation.” “Come out from among them, and be thou separate, and touch not the unclean thing, and the Lord shall receive thee.” “Christ shall give thee light.”
13Oh, through all these piercing questions, may you hear the voice that wakes the dead, and feel the hammer of God’s word that shatters rocks to pieces! “Today, if you hear his voice, do not harden your hearts.” Right now, “awake, O sleeper” from spiritual death, so that you do not sleep in eternal death! Feel your lost condition, and “rise up from the dead.” Leave behind your old companions in sin and death. Follow Jesus, and let the spiritually dead bury their own dead. “Save yourselves from this corrupt generation!” “Come out from among them and be separate; touch no unclean thing, and the Lord will welcome you.” “Christ will give you light.”
1This promise, I come, lastly, to explain. And how encouraging a consideration is this, that whosoever thou art, who obeyest his call, thou canst not seek his face in vain! If thou even now “awakest, and arisest from the dead,” he hath bound himself to “give thee light.” “The Lord shall give thee grace and glory;” the light of his grace here, and the light of his glory when thou receivest the crown that fadeth not away. “Thy light shall break forth as the morning, and thy darkness be as the noon-day.” “God, who commanded the light to shine out of darkness, shall shine in thy heart; to give the knowledge of the glory of God in the face of Jesus Christ.” “On them that fear the Lord shall the Sun of Righteousness arise with healing in his wings.” And in that day it shall be said unto thee, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” For Christ shall reveal himself in thee: And he is the true Light.
1Finally, I come to explain this glorious promise. How deeply encouraging it is to know that whoever you are, if you obey his call, you can never seek his face in vain! If even now you “awake and rise up from the dead,” he has bound himself by his own promise to “give you light.” “The Lord bestows grace and glory”—the light of his grace here on earth, and the light of his glory when you receive the crown that will never fade away. “Then your light will break forth like the dawn, and your darkness will become like the noonday.” “For God, who said, ‘Let light shine out of darkness,’ will shine in your hearts to give you the light of the knowledge of God’s glory displayed in the face of Jesus Christ.” “For you who revere the Lord, the Sun of Righteousness will rise with healing in its rays.” And on that day it will be said to you, “Arise, shine, for your light has come, and the glory of the Lord rises upon you.” For Christ will reveal himself within you—and he himself is the true Light.
2God is light, and will give himself to every awakened sinner that waiteth for him: And thou shalt then be a temple of the living God, and Christ shall “dwell in thy heart by faith:” And, “being rooted and grounded in love, thou shalt be able to comprehend with all saints, what is the breadth, and length, and depth, and height of that love of Christ which passeth knowledge.”
2God is light, and he will give himself to every awakened sinner who waits expectantly for him. Then you will become a temple of the living God, and Christ will “dwell in your heart through faith.” And “being rooted and established in love, you will have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge.”
3Ye see your calling, Brethren. We are called to be “an habitation of God through his Spirit;” and through his Spirit dwelling in us, to be saints here, and partakers of the inheritance of the saints in light. So exceeding great are the promises which are given unto us, actually given unto us who believe! For by faith “we receive, not the spirit of the world, but the Spirit which is of God,” — the sum of all the promises, — “that we may know the things that are freely given to us of God.”
3You see your calling, brothers! We are called to be “a dwelling in which God lives by his Spirit”—and through his Spirit living within us, to be holy people here on earth and sharers in the inheritance of the saints in light. How unimaginably great are the promises given to us—actually given right now to us who believe! For through faith “we have received not the spirit of the world, but the Spirit who is from God”—the very sum and substance of all his promises—“so that we may understand what God has freely given us.”
4The Spirit of Christ is that great gift of God, which, at sundry times, and in divers manners, he hath promised to man, and hath fully bestowed since the time that Christ was glorified. Those promises, before made to the fathers, he hath thus fulfilled: “I will put my Spirit within you, and cause you to walk in my statutes.” (Ezekiel 36:27.) “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring.” (Isaiah 44:3.)
4The Spirit of Christ is that supreme gift of God which, at many times and in various ways, he promised to humanity, and which he has poured out in fullness ever since Christ was glorified. He has fulfilled those ancient promises made to our ancestors: “I will put my Spirit in you and move you to follow my decrees” (Ezekiel 36:27). “For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants” (Isaiah 44:3).
5Ye may all be living witnesses of these things; of remission of sins, and the gift of the Holy Ghost. “If thou canst believe, all things are possible to him that believeth.” “Who among you is there that feareth the Lord; and” yet walketh on “in darkness, and hath no light?” I ask thee, in the name of Jesus, believest thou that his arm is not shortened at all? that he is still mighty to save? that he is the same yesterday, today, and forever? that he hath now power on earth to forgive sins? “Son, be of good cheer; thy sins are forgiven.” God, for Christ’s sake, hath forgiven thee. Receive this, “not as the word of man; but as it is indeed the word of God;” and thou art justified freely through faith. Thou shalt be sanctified also through faith which is in Jesus, and shalt set to thy seal, even thine, that “God hath given unto us eternal life, and this life is in his Son.”
5Every one of you can be a living witness of these realities—of the forgiveness of sins and the gift of the Holy Spirit. “If you can believe, everything is possible for one who believes.” “Who among you fears the Lord, yet walks in the dark and has no light?” I ask you in the name of Jesus: Do you believe that his arm is not too short to save? That he is still mighty to deliver? That he is the same yesterday, today, and forever? That he still has authority on earth right now to forgive sins? Then hear his word: “Take heart, child; your sins are forgiven.” God, for Christ’s sake, has forgiven you! Receive this “not as a human word, but as it actually is, the word of God,” and you are justified freely through faith. You will also be sanctified through faith in Jesus, and you will personally certify from your own experience that “God has given us eternal life, and this life is in his Son.”
6Men and brethren, let me freely speak unto you; and suffer ye the word of exhortation, even from one the least esteemed in the Church. Your conscience beareth you witness in the Holy Ghost, that these things are so, if so be ye have tasted that the Lord is gracious. “This is eternal life, to know the only true God, and Jesus Christ whom he hath sent.” This experimental knowledge, and this alone, is true Christianity. He is a Christian who hath received the Spirit of Christ. He is not a Christian who hath not received him. Neither is it possible to have received him, and not know it. “For, at that day,” (when he cometh, saith our Lord,) “ye shall know that I am in my Father, and you in me, and I in you.” This is that “Spirit of Truth, whom the world cannot receive, because it seeth him not, neither knoweth him: But ye know him; for he dwelleth with you, and shall be in you.” (John 14:7.)
6Brothers, let me speak to you with complete candor; please bear with this word of urgent appeal, even from someone considered the least in the Church. Your own conscience bears witness in the Holy Spirit that these things are true, if indeed you have tasted that the Lord is good. “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” This personal, experiential knowledge—and this alone—is true Christianity. A true Christian is someone who has received the Spirit of Christ. Anyone who has not received him is not a Christian at all. Nor is it possible to have received him without knowing it! “On that day,” says our Lord—speaking of when the Spirit comes—“you will realize that I am in my Father, and you are in me, and I am in you.” This is “the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:17; the source gives the reference as John 14:7).
7The world cannot receive him, but utterly reject the Promise of the Father, contradicting and blaspheming. But every spirit which confesseth not this is not of God. Yea, “this is that spirit of Antichrist, whereof ye have heard that it should come into the world; and even now it is in the world.” He is antichrist whosoever denies the inspiration of the Holy Ghost, for that the indwelling Spirit of God is the common privilege of all believers, the blessing of the gospel, the unspeakable gift, the universal promise, the criterion of a real Christian.
7The world cannot accept him; instead, it flatly rejects the Promise of the Father, arguing against it and slandering it. Yet no spirit that denies this truth comes from God. Indeed, “this is the spirit of the antichrist, which you have heard is coming and even now is already in the world.” Whoever denies the inward inspiration of the Holy Spirit is antichrist, because the indwelling Spirit of God is the birthright of every believer, the central blessing of the gospel, the gift beyond words, the universal promise, and the true mark of a genuine Christian.
8It nothing helps them to say, “We do not deny the assistance of God’s Spirit; but only this inspiration, this receiving the Holy Ghost, and being sensible of it. It is only this feeling of the Spirit, this being moved by the Spirit, or, filled with it, which we deny to have any place in sound religion.” But, in only denying this, you deny the whole Scriptures; the whole truth, and promise, and testimony of God.
8It does critics no good at all to protest, “We do not deny the help of God’s Spirit; we only deny this inward inspiration—this personally receiving the Holy Spirit and being consciously aware of his presence. It is only this feeling of the Spirit, this being inwardly moved by the Spirit or filled with him, that we insist has no place in sound, sensible religion.” Yet by denying just that, you deny the whole of Scripture—the entire truth, promise, and testimony of God!
9Our own excellent Church knows nothing of this devilish distinction; but speaks plainly of “feeling the Spirit of Christ;”1 of being “moved by the Holy Ghost,”2 and knowing and “feeling there is no other name than that of Jesus,”3 whereby we can receive life and salvation. She teaches us all to pray for the “inspiration of the Holy Spirit;”4 yea, that we may be “filled with the Holy Ghost.”5 Nay, and every Presbyter of hers professes to receive the Holy Ghost by the imposition of hands. Therefore, to deny any of these is, in effect, to renounce the Church of England, as well as the whole Christian Revelation.
9Our own excellent Church of England knows nothing of this deceptive, demonic distinction! Instead, her liturgy and homilies speak plainly of “feeling the Spirit of Christ,” of being inwardly “moved by the Holy Ghost,” and of knowing and “feeling that there is no other name under heaven than that of Jesus” through which we can receive life and salvation. She teaches all of us to pray for the “inspiration of the Holy Spirit,” and even that we may be “filled with the Holy Ghost.” Indeed, every priest, or presbyter, in our Church solemnly professes to receive the Holy Spirit through the laying on of hands. Therefore, to deny any of these realities is, in effect, to renounce the Church of England as well as the entire Christian revelation.
10But “the wisdom of God” was always “foolishness with men.” No marvel, then, that the great mystery of the gospel should be now also “hid from the wise and prudent,” as well as in the days of old; that it should be almost universally denied, ridiculed, and exploded, as mere frenzy; and that all who dare avow it still are branded with the names of madmen and enthusiasts! This is “that falling away” which was to come; that general apostasy, of all orders and degrees of men, which we even now find to have overspread the earth. “Run to and fro in the streets of Jerusalem, and see if ye can find a man,” a man that loveth the Lord his God with all his heart, and serveth him with all his strength. How does our own land mourn (that we look no farther) under the overflowings of ungodliness! What villanies of every kind are committed day by day; yea, too often with impunity, by those who sin with a high hand, and glory in their shame! Who can reckon up the oaths, curses, profaneness, blasphemies; the lying, slandering, evil-speaking; the Sabbath breaking, gluttony, drunkenness, revenge; the whoredoms, adulteries, and various uncleanness; the frauds, injustice, oppression, extortion, which overspread our land as a flood?
10Yet “the wisdom of God” has always been treated as “foolishness by the world.” It is no surprise, then, that the great mystery of the gospel remains “hidden from the wise and learned” today just as it was in ancient times; that it is almost universally denied, ridiculed, and dismissed as sheer madness; and that everyone who still dares to confess it openly is branded a fanatic or a madman! This is that great “falling away” that was foretold—that widespread spiritual apostasy across all ranks and classes of society which we see blanketing the earth right now. “Go up and down the streets of Jerusalem, look around and consider, search through her squares to see if you can find a single person” who truly loves the Lord his God with all his heart and serves him with all his strength! Even looking no further than our own country, how deeply our land groans under a flood of ungodliness! What outrages of every kind are committed day after day—all too often with complete impunity—by people who sin brazenly and boast in their own shame! Who could possibly count all the oaths, curses, profanity, and blasphemy; the lying, slander, and malicious gossip; the Sabbath-breaking, gluttony, drunkenness, and vengeance; the prostitution, adultery, and every kind of sexual immorality; the fraud, injustice, oppression, and extortion that sweep across our land like a flood?
11And even among those who have kept themselves pure from those grosser abominations, how much anger and pride, how much sloth and idleness, how much softness and effeminacy, how much luxury and self-indulgence, how much covetousness and ambition, how much thirst of praise, how much love of the world, how much fear of man, is to be found! Meanwhile, how little of true religion! For, where is he that loveth either God or his neighbor, as he hath given us commandment? On the one hand, are those who have not so much as the form of godliness; on the other, those who have the form only: There stands the open, there the painted, sepulcher. So that in very deed, whosoever were earnestly to behold any public gathering together of the people, (I fear those in our churches are not to be excepted,) might easily perceive, “that the one part were Sadducees, and the other Pharisees:” The one having almost as little concern about religion, as if there were “no resurrection, neither angel nor spirit;” and the other, making it a mere lifeless form, a dull round of external performances, without either true faith, or the love of God, or joy in the Holy Ghost!
11And even among those who have kept themselves clean from those grosser sins, how much anger and pride, how much laziness and idleness, how much pampered softness and self-indulgence, how much luxury, greed, and selfish ambition, how much hunger for human praise, love of the world, and fear of human opinion are to be found! Meanwhile, how little genuine religion exists! Where can you find someone who truly loves either God or his neighbor as God has commanded us? On one side are those who do not even have the outward form of godliness; on the other side are those who have nothing but the outward form—there stands the open grave, and here stands the whitewashed tomb! Indeed, if anyone were to look closely at almost any public gathering of people—and I fear our own church congregations are no exception—he could easily see that “one part are Sadducees and the other part Pharisees”: the first group caring almost as little about spiritual reality as if there were “no resurrection, and neither angel nor spirit,” and the second group turning religion into a lifeless shell, a dull routine of outward rituals completely devoid of living faith, the love of God, or joy in the Holy Spirit!
12Would to God I could except us of this place! “Brethren, my heart’s desire, and prayer to God, for you is, that ye may be saved” from this overflowing of ungodliness; and that here may its proud waves be stayed! But is it so indeed? God knoweth, yea, and our own consciences, it is not. Ye have not kept yourselves pure. Corrupt are we also and abominable; and few are there that understand any more; few that worship God in spirit and in truth. We, too, are “a generation that set not our hearts aright, and whose spirit cleaveth not steadfastly unto God:” He hath appointed us indeed to be “the salt of the earth; but, if the salt hath lost its savor, it is thenceforth good for nothing, but to be cast out and to be trodden underfoot of men.”
12Would to God I could exempt us right here in this university! “Brothers, my heart’s desire and prayer to God for you is that you may be saved” from this flood of ungodliness, and that right here its proud waves might be stopped! Yet is that actually the case? God knows—and our own consciences know—that it is not. You have not kept yourselves pure. We too have become corrupt and defiled; very few understand or seek after God, and very few worship him in spirit and in truth. We too are “a stubborn generation whose hearts are not loyal to God, whose spirits are not faithful to him.” Truly, he appointed us to be “the salt of the earth; but if the salt loses its saltiness, it is no longer good for anything, except to be thrown out and trampled underfoot.”
13And “shall I not visit for these things, saith the Lord? Shall not my soul be avenged on such a nation as this?” Yea, we know not how soon he may say to the sword, “Sword, go through this land!” He hath given us long space to repent. He lets us alone this year also: But he warns and awakens us by thunder, his judgments are abroad in the earth; and we have all reason to expect the heaviest of all, even that he “should come unto us quickly, and remove our candlestick out of its place, except we repent and do the first works;” unless we return to the principles of the Reformation, the truth and simplicity of the gospel. Perhaps we are now resisting the last effort of divine grace to save us. Perhaps we have well nigh “filled up the measure of our iniquities,” by rejecting the counsel of God against ourselves, and casting out his messengers.
13“‘Should I not punish them for these things?’ declares the Lord. ‘Should I not avenge myself on such a nation as this?’” Indeed, we do not know how soon he may command the sword, “Sword, go through this land!” He has given us a long season to repent; he has spared us this year also. Yet he is warning and awakening us with the thunder of his judgments across the earth; and we have every reason to fear the heaviest judgment of all—that he “will come to us soon and remove our lampstand from its place, unless we repent and do the things we did at first,” returning to the foundational truths of the Reformation and the pure simplicity of the gospel. Perhaps right now we are resisting the very last effort of divine grace to save us. Perhaps we have nearly “filled up the measure of our sins” by rejecting God’s purpose for ourselves and driving away his messengers.
14O God, “in the midst of wrath, remember mercy!” Be glorified in our reformation, not in our destruction! Let us “hear the rod, and him that appointed it!” Now, that thy “judgments are abroad in the earth,” let the inhabitants of the world “learn righteousness!”
14O God, “in wrath remember mercy!” Be glorified in our reformation, not in our destruction! Let us “heed the rod and the One who appointed it.” Now that “your judgments are in the earth,” may the people of the world “learn righteousness!”
15My brethren, it is high time for us to awake out of sleep; before the “great trumpet of the Lord be blown,” and our land become a field of blood. O may we speedily see the things that make for our peace, before they are hid from our eyes! “Turn thou us, O good Lord, and let thine anger cease from us. O Lord, look down from heaven, behold and visit this vine;” and cause us to know “the time of our visitation.” “Help us, O God of our salvation, for the glory of thy name! O deliver us, and be merciful to our sins, for thy name’s sake! And so we will not go back from thee. O let us live, and we shall call upon thy name. Turn us, again, O Lord God of Hosts! Show the light of thy countenance, and we shall be whole.” “Now unto Him that is able to do exceeding abundantly above all that we can ask or think, according to the power that worketh in us, unto Him be glory in the Church, by Christ Jesus, throughout all ages, world without end. — Amen!”
15My brothers, it is high time for us to wake up from our sleep, before “the great trumpet of the Lord is blown” and our land becomes a field of blood! Oh, may we quickly recognize the things that make for our peace before they are hidden from our eyes forever! “Restore us, O good Lord, and let your anger toward us cease. Look down from heaven, O Lord; see and watch over this vine,” and cause us to recognize “the time of God’s coming to us.” “Help us, O God our Savior, for the glory of your name; deliver us and forgive our sins for your name’s sake! Then we will not turn away from you; revive us, and we will call on your name. Restore us, O Lord God Almighty; make your face shine on us, that we may be saved.” “Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.”
Small Group & Personal Study Guide
- Charles Wesley describes the natural state of humanity as a deep spiritual sleep in which the soul is unaware of its own danger. Why are outwardly respectable, churchgoing people often the hardest to convince that they are spiritually asleep?
- What are the “spiritual senses” that awaken when Christ shines upon a person’s soul, and how does Wesley describe the transition from spiritual deadness to living awareness of God?
- Why does Wesley press his listeners with such urgent, searching questions about whether they currently experience the inward witness of the Holy Spirit rather than allowing them to rest in past religious milestones?
- What spiritual complacency, distraction, or comfort is most likely to lull your heart to sleep right now, and what practical step can you take today to turn toward Christ and receive his awakening light?
Lord Jesus Christ, speak your awakening word into every sleepy and complacent corner of our hearts today. Shine the light of your Spirit upon us, scatter our self-deception, and raise us from the deadness of sin into the joy of your forgiving love. Keep our spiritual eyes open and attentive to your presence every day of our lives. Amen.