Prayer #1 — Collect for the 17th Sunday in Kingdomtide (BCP 234):
Almighty and everlasting God, you are always more ready to hear than we to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Prayer #2 — Prayer for Noonday (BCP 107):
Almighty Savior, who at noonday called your servant Saint Paul to be an apostle to the Gentiles: We pray you to illumine the world with the radiance of your glory, that all nations may come and worship you; for you live and reign for ever and ever. Amen.
Prayer #3 — For all Chistians in their vocation (BCP 257).
Almighty and everlasting God, by whose Spirit the whole body of your faithful people is governed and sanctified:
Receive our supplications and prayers, which we offer before you for all members of your holy Church, that in their vocation and ministry they may truly and devoutly serve you; through
our Lord and Savior Jesus Christ, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Prayer# 4 — “Forth in Thy Name, O Lord” (Charles Wesley):
1. Forth in thy name, O Lord, I go,
my daily labor to pursue;
thee, only thee, resolved to know
in all I think or speak or do.
2. The task thy wisdom hath assigned,
O let me cheerfully fulfill;
in all my works thy presence find,
and prove thy good and perfect will.
3. For thee delightfully employ
what e’er thy bounteous grace hath given; and run my course with even joy,
and closely walk with thee to heaven.
Daily Readings: John Wesley — “Salvation by Faith” [Sermon 1].
“By Grace are ye saved through faith.” Ephesians 2.8
(i.3) If then sinful men find favour with God, it is “grace upon grace!” If God vouchsafe still to pour fresh blessings upon us, yea, the greatest of all blessings, salvation; what can we say to these things, but, “Thanks be unto God for his unspeakable gift!” And thus it is. herein “God commendeth his love toward us, in that, while we were yet sinners, Christ died” to save us. “By grace” then “are ye saved through faith.” Grace is the source, faith the condition, of salvation.
Now, that we fall not short of the grace of God, it concerns us carefully to inquire, —
I. What faith it is through which we are saved.
II. What is the salvation which is through faith.
(I.4) What faith is it then through which we are saved It may be answered, first, in general, it is a faith in Christ: Christ, and God through Christ, are the proper objects of it. herein, therefore, it is sufficiently, absolutely distinguished from the faith either of ancient or modern heathens. And from the faith of a devil it is fully distinguished by this: it is not barely a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart. For thus saith the Scripture, “With the heart man believeth unto righteousness;” and, “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved.”
(I.5) And herein does it differ from that faith which the Apostles themselves had while our Lord was on earth, that it acknowledges the necessity and merit of his death, and the power of his resurrection. It acknowledges his death as the only sufficient means of redeeming man from death eternal, and his resurrection as the restoration of us all to life and immortality; inasmuch as he “was delivered for our sins, and rose again for our justification.” Christian faith is then, not only an assent to the whole gospel of Christ, but also a full reliance on the blood of Christ; a trust in the merits of his life, death, and resurrection; a recumbency upon him as our atonement and our life, as given for us, and living in us; and, in consequence hereof, a closing with him, and cleaving to him, as our “wisdom, righteousness, sanctification, and redemption,” or, in one word, our salvation.
(II.) What salvation it is, which is through this faith, is the Second thing to be considered.
(II.2) Ye are saved (to comprise all in one word) from sin. This is the salvation which is through faith. This is that great salvation foretold by the angel, before God brought his First-begotten into the world: “Thou shalt call his name Jesus; for he shall save his people from their sins.” And neither here, nor in other parts of holy writ, is there any limitation or restriction. All his people, or, as it is elsewhere expressed, “all that believe in him,” he will save from all their sins; from original and actual, past and present sin, “of the flesh and of the spirit.” Through faith that is in him, they are saved both from the guilt and from the power of it.
(II.3) First. From the guilt of all past sin: for, whereas all the world is guilty before God, insomuch that should he “be extreme to mark what is done amiss, there is none that could abide it;” and whereas, “by the law is” only “the knowledge of sin,” but no deliverance from it, so that, “by” fulfilling “the deeds of the law, no flesh can be justified in his sight”: now, “the righteousness of God, which is by faith of Jesus Christ, is manifested unto all that believe.” Now, “they are justified freely by his grace, through the redemption that is in Jesus Christ.” “Him God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for (or by) the remission of the sins that are past.” Now hath Christ taken away “the curse of the law, being made a curse for us.” he hath “blotted out the handwriting that was against us, taking it out of the way, nailing it to his cross.” “There is therefore no condemnation now to them which” believe “in Christ Jesus.”
(II.4) And being saved from guilt, they are saved from fear. Not indeed from a filial fear of offending; but from all servile fear; from that fear which hath torment; from fear of punishment; from fear of the wrath of God, whom they now no longer regard as a severe Master, but as an indulgent Father. “They have not received again the spirit of bondage, but the Spirit of adoption, whereby they cry, Abba, Father: the Spirit itself also bearing witness with their spirits, that they are the children of God.” They are also saved from the fear, though not from the possibility, of falling away from the grace of God, and coming short of the great and precious promises. Thus have they “peace with God through our Lord Jesus Christ. They rejoice in hope of the glory of God. And the love of God is shed abroad in their hearts, through the Holy Ghost, which is given unto them.” And hereby they are persuaded (though perhaps not at all times, nor with the same fullness of persuasion), that “neither death, nor life, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God, which is in Christ Jesus our Lord.”
(II.5) Again: through this faith they are saved from the power of sin, as well as from the guilt of it. So the Apostle declares, “Ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not” (1 John 3:5ff.). Again, “Little children, let no man deceive you. he that committeth sin is of the devil. Whosoever believeth is born of God. And whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” Once more: “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not” (1 John 5:18).
(II.6) he that is, by faith, born of God sinneth not (1.) by any habitual sin; for all habitual sin is sin reigning: But sin cannot reign in any that believeth. Nor (2.) by any wilful sin: for his will, while he abideth in the faith, is utterly set against all sin, and abhorreth it as deadly poison. Nor (3.) By any sinful desire; for he continually desireth the holy and perfect will of God. and any tendency to an unholy desire, he by the grace of God, stifleth in the birth. Nor (4.) Doth he sin by infirmities, whether in act, word, or thought; for his infirmities have no concurrence of his will; and without this they are not properly sins. Thus, “he that is born of God doth not commit sin”: and though he cannot say he hath not sinned, yet now “he sinneth not.” (from John Wesley, “Salvation by Faith” [Sermon 1], Intro.3; I.4-5; and, II.2-6).
**- Edited anonymously at the Memorial University of Newfoundland with corrections and other modifications by Ryan Danker and George Lyons of Northwest Nazarene University.
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