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Prayers & Readings for Reflection — Kingdomtide 22

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Prayer #1 — Collect for the 22nd Sunday in Kingdomtide (BCP 236):

O God, whose blessed Son came into the world that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant that, having this hope, we may purify ourselves as he is pure; that, when he comes again with power and great glory, we may be made like him in his eternal and glorious kingdom; where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen

Prayer #2 — At Noonday: Prayer for Peace (BCP 258):

Almighty God, kindle, we pray, in every heart the true love of peace, and guide with your wisdom those who take counsel for the nations of the earth, that in tranquillity your dominion may increase until the earth is filled with the knowledge of your love; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Prayer #3 — For Stewardship of Creation (BCP 259):

O merciful Creator, your hand is open wide to satisfy the needs of every living creature: Make us always thankful for
your loving providence; and grant that we, remembering the account that we must one day give, may be faithful stewards of your good gifts; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Prayer #4 — “Come, Let Us Use the Grace Divine” (Charles Wesley):

1. Come, let us use the grace divine, and all with one accord,
in a perpetual covenant
join ourselves to Christ the Lord;
Give up ourselves, thru Jesus’ power, his name to glorify;
and promise, in this sacred hour,
for God to live and die.

2. The covenant we this moment make be ever kept in mind;
we will no more our God forsake,
or cast these words behind.
We never will throw off the fear
of God who hears our vow;
and if thou art well pleased to hear, come down and meet us now.

3. Thee, Father, Son, and Holy Ghost,
let all our hearts receive,
present with thy celestial host
the peaceful answer give;
to each covenant the blood apply
which takes our sins away,
and register our names on high
and keep us to that day!

Thanks to HymnSite.com for providing this public domain midi file and text.

(- See more at: http://www.umcmission.org/Find-Resources/Global-Praise-/Charles-Wesley-Hymns/Come-Let-Us-Use-the-Grace-Divine#sthash.R5iX6MkK.dpuf)

Continue reading Prayers & Readings for Reflection — Kingdomtide 22

Prayers & Readings for Reflection — Kingdomtide 21

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Prayer #1 — Collect for the 21st Sunday in Kingdomtide (BCP 235):

Almighty and merciful God, it is only by your gift that your faithful people offer you true and laudable service: Grant that we may run without stumbling to obtain your heavenly promises; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Prayer #2 — Prayer for the Nation (BCP 258):

Lord God Almighty, you have made all the peoples of the earth for your glory, to serve you in freedom and in peace: Give to the people of our country a zeal for justice and the strength of forbearance, that we may use our liberty in accordance with your gracious will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen .

Prayer #3 — All Saint’s Day – November 1 (BCP 245):

Almighty God, you have knit together your elect in one communion and fellowship in the mystical body of your Son Christ our Lord: Give us grace so to follow your blessed saints in all virtuous and godly living, that we may come to those ineffable joys that you have prepared for those who truly love you; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.

Prayer #4 — “Soldiers of Christ, Arise” (Charles Wesley):

1. Soldiers of Christ arise,
and put your armor on,
strong in the strength
which God supplies
thru his eternal Son;
strong in the Lord of Hosts,
and in his mighty power,
who in the strength of Jesus trusts
is more than conqueror.

2. Stand then in his great might,
with all his strength endued,
but take to arm you for the fight
the panoply of God;
that having all things done,
and all your conflicts passed,
ye may o’ercome thru Christ alone
and stand entire at last.

3. Pray without ceasing, pray,
(your Captain gives the word)
his summons cheerfully obey
and call upon the Lord;
to God your every want
in instant prayer display,
pray always, pray and never faint,
pray, without ceasing pray.

4. From strength to strength go on,
wrestle and fight and pray,
tread all the powers of darkness down
and win the well-fought day.
Still let the Spirit cry
in all his soldiers, “Come!”
till Christ the Lord, descends from high
and takes the conquerors home.

Thanks to HymnSite.com for providing this public domain midi file and text.

(- See more at: http://www.umcmission.org/Find-Resources/Global-Praise-/Charles-Wesley-Hymns/Soldiers-of-Christ-Arise#sthash.JB98ZWog.dpuf).

Continue reading Prayers & Readings for Reflection — Kingdomtide 21

Prayers & Readings for Reflection — Kingdomtide 20

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Prayer #1 — Collect for the 20th Sunday in Kingdomtide (BCP 235):

Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Prayer #2 — Noonday: Of the Reign of Christ (BCP 254):

Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord
of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Prayer #3 — Of Saint Simon and Saint Jude – October 28 (BCP 245):

O God, we thank you for the glorious company of the apostles, and especially on this day for Simon and Jude; and we pray that, as they were faithful and zealous in their mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Prayer #4 — “Spirit of Faith, Come Down” (Charles Wesley):

1. Spirit of faith, come down,
reveal the things of God,
and make to us the Godhead known,
and witness with the blood.
‘Tis thine the blood to apply
and give us eyes to see,
who did for every sinner die
hath surely died for me.

2. No one can truly say
that Jesus is the Lord,
unless thou take the veil away
and breathe the living Word.
Then, only then, we feel
our interest in his blood,
and cry with joy unspeakable,
“Thou art my Lord, my God!”

3. O that the word might know
the all atoning Lamb!
Spirit of faith, descend and show
the virtue of his name;
the grace which all may find,
the saving power, impart,
and testify to humankind,
and speak in every heart.

4. Inspire the living faith
(which whosoe’er receive,
the witness in themselves they have
and consciously believe),
the faith that conquers all,
and doth the mountain move,
and saves whoe’er on Jesus call,
and perfects them in love. (from
http://www.umcmission.org/Find-Resources/Global-Praise-/Charles-Wesley-Hymns/Spirit-of-Faith-Come-Down)

Continue reading Prayers & Readings for Reflection — Kingdomtide 20

Prayers & Readings for Reflection — Kingdomtide 19

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Prayer #1 — Collect for the 19th Sunday in Kingdomtide (BCP 235):

Almighty and everlasting God, in Christ you have revealed your glory among the nations: Preserve the works of your mercy, that your Church throughout the world may persevere with steadfast faith in the confession of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Prayer #2 — Noonday: For Vocation in Daily Work (BCP 261):

Almighty God our heavenly Father, you declare your glory and show forth your handiwork in the heavens and in the
earth: Deliver us in our various occupations from the service of self alone, that we may do the work you give us to do in truth and beauty and for the common good; for the sake of him who came among us as one who serves, your Son Jesus Christ our Lord, who lives and reigns with you and the Holy
Spirit, one God, for ever and ever. Amen.

Prayer #3 — For All Baptized Christians (BCP 252-3):

Grant, Lord God, to all who have been baptized into the death and resurrection of your Son Jesus Christ, that, as we
have put away the old life of sin, so we may be renewed in the spirit of our minds, and live in righteousness and true holiness; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Prayer #4 — “And Can It Be That I Should Gain” (Charles Wesley):

1. And can it be that I should gain
an interest in the Savior’s blood!
Died he for me? who caused his pain!
For me? who him to death pursued?
Amazing love! How can it be
that thou, my God, shouldst die for me?
Amazing love! How can it be
that thou, my God, shouldst die for me?

2. ‘Tis mystery all: th’ Immortal dies! 
Who can explore his strange design? 
In vain the firstborn seraph tries 
to sound the depths of love divine. 
‘Tis mercy all! Let earth adore; 
let angel minds inquire no more. 
‘Tis mercy all! Let earth adore; 

let angel minds inquire no more. 

3. He left his Father’s throne above
(so free, so infinite his grace!),
emptied himself of all but love,
and bled for Adam’s helpless race.
‘Tis mercy all, immense and free,
for O my God, it found out me!
‘Tis mercy all, immense and free,
for O my God, it found out me!

4. Long my imprisoned spirit lay,
fast bound in sin and nature’s night;
thine eye diffused a quickening ray;
I woke, the dungeon flamed with light;
my chains fell off, my heart was free,
I rose, went forth, and followed thee.
My chains fell off, my heart was free,
I rose, went forth, and followed thee.

5. No condemnation now I dread;
Jesus, and all in him, is mine;
alive in him, my living Head,
and clothed in righteousness divine,
bold I approach th’ eternal throne,
and claim the crown,
through Christ my own.
Bold I approach th’ eternal throne,
and claim the crown,
through Christ my own.

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22. “Upon Our Lord’s Sermon on the Mount, Discourse 2” (Sermon 22).

SECTION A:

DAY 1:

“Blessed are the meek: For they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: For they shall be filled. Blessed are the merciful: For they shall obtain mercy.” Matt. 5:5-7

(I.3) Nor does Christian meekness imply, the being without zeal for God, any more than it does ignorance or insensibility. No; it keeps clear of every extreme, whether in excess or defect. It does not destroy but balance the affections, which the God of nature never designed should be rooted out by grace, but only brought and kept under due regulations. It poises the mind aright. It holds an even scale, with regard to anger, and sorrow, and fear; preserving the mean in every circumstance of life, and not declining either to the right hand or the left.

(I.4) Meekness, therefore, seems properly to relate to ourselves[.] But it may be referred either to God or our neighbour. When this due composure of mind has reference to God, it is usually termed resignation; a calm acquiescence in whatsoever is his will concerning us, even though it may not be pleasing to nature; saying continually, “It is the Lord; let him do what seemeth him good.” When we consider it more strictly with regard to ourselves, we style it patience or contentedness. When it is exerted toward other men, then it is mildness to the good, and gentleness to the evil.

DAY 2:

(I.5) They who are truly meek, can clearly discern what is evil; and they can also suffer it. They are sensible of everything of this kind, but still meekness holds the reins. They are exceeding “zealous for the Lord of hosts;” but their zeal is always guided by knowledge, and tempered, in every thought , and word, and work, with the love of man, as well as the love of God. They do not desire to extinguish any of the passions which God has for wise ends implanted in their nature; but they have the mastery of all: They hold them all in subjection, and employ them only in subservience to those ends. And thus even the harsher and more unpleasing passions are applicable to the noblest purposes; even hatred, and anger, and fear, when engaged against sin, and regulated by faith and love, are as walls and bulwarks to the soul, so that the wicked one cannot approach to hurt it.

DAY 3:

(I.6) It is evident, this divine temper is not only to abide but to increase in us day by day. Occasions of exercising, and thereby increasing it, will never be wanting while we remain upon earth. “We have need of patience, that after we have done” and suffered “the will of God, we may receive the promise.” We have need of resignation, that we may in all circumstances say, “Not as I will, but as thou wilt.” And we have need of “gentleness toward all men;” but especially toward the evil and unthankful: Otherwise we shall be overcome of evil, instead of overcoming evil with good.

(I.7) Nor does meekness restrain only the outward act, as the Scribes and Pharisees taught of old, and the miserable Teachers who are not taught of God will not fail to do in all ages. Our Lord guards against this, and shows the true extent of it, in the following words: “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment:” (Matt. 5:21, &c.:) “But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judgment: And whosoever shall say to his brother, Raca, shall be in danger of the council: But whosoever shall say, Thou fool, shall be in danger of hell-fire.”

DAY 4:

(I.8) Our Lord here ranks under the head of murder, even that anger which goes no farther than the heart; which does not show itself by an outward unkindness, no, not so much as a passionate word.

“Whosoever is angry with his brother,” with any man living, seeing we are all brethren; whosoever feels any unkindness in his heart, any temper contrary to love; whosoever is angry without a cause, without a sufficient cause, or farther than that cause requires, “shall be in danger of the judgment;” enocos estai, shall, in that moment, be obnoxious to the righteous judgment of God.

But would not one be inclined to prefer the reading of those copies which omit the word eikh, without a cause Is it not entirely superfluous For if anger at persons be a temper contrary to love, how can there be a cause, a sufficient cause for it, — any that will justify it in the sight of God

Anger at sin we allow. In this sense we may be angry, and yet we sin not. In this sense our Lord himself is once recorded to have been angry: “He looked round about upon them with anger, being grieved for the hardness of their hearts.” He was grieved at the sinners, and angry at the sin. And this is undoubtedly right before God.

DAY 5:

(I.9) “And whosoever shall say to his brother, Raca;” — whosoever shall give way to anger, so as to utter any contemptuous word. It is observed by commentators, that Raca is a Syriac word, which properly signifies, empty, vain, foolish; so that it is as inoffensive an expression as can well be used, toward one at whom we are displeased. And yet, whosoever shall use this, as our Lord assures us, “shall be in danger of the council;” rather, shall be obnoxious thereto: He shall be liable to a severer sentence from the Judge of all the earth.

“But whosoever shall say, Thou fool;” — whosoever shall so give place to the devil, as to break out into reviling, into designedly reproachful and contumelious language, “shall be obnoxious to hell-fire;” shall, in that instant, be liable to the highest condemnation. It should be observed, that our Lord describes all these as obnoxious to capital punishment. The first, to strangling, usually inflicted on those who were condemned in one of the inferior courts; the second, to stoning, which was frequently inflicted on those who were condemned by the great Council at Jerusalem; the third, to burning alive, inflicted only on the highest offenders, in the “valley of the sons of Hinnom;” Gh Ennwn, from which that word is evidently taken which we translate “hell.”

DAY 6:

(I.10) And whereas men naturally imagine, that God will excuse their defect in some duties, for their exactness in others; our Lord next takes care to cut off that vain, though common imagination. He shows, that it is impossible for any sinner to commute with God; who will not accept one duty for another, nor take a part of obedience for the whole. He warns us, that the performing our duty to God will not excuse us from our duty to our neighbour; that works of piety, as they are called, will be so far from commending us to God, if we are wanting in charity, that, on the contrary, that want of charity will make all those works an abomination to the Lord.

“Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee,” — on account of thy unkind behaviour toward him, of thy calling him “Raca,” or, “Thou fool;” think not that thy gift will atone for thy anger; or that it will find any acceptance with God, so long as thy conscience is defiled with the guilt of unrepented sin. “Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother,” (at least do all that in thee lies toward being reconciled,) “and then come and offer thy gift.” (Matt. 5:23, 24.)

(I.11) And let there be no delay in what so nearly concerneth thy soul. “Agree with thine adversary quickly;” — now; upon the spot; “whiles thou art in the way with him;” if it be possible, before he go out of thy sight; “lest at any time the adversary deliver thee to the judge;” lest he appeal to God, the Judge of all; “and the judge deliver thee to the officer;” to Satan, the executioner of the wrath of God; “and thou be cast into prison;” into hell, there to be reserved to the judgment of the great day: “Verily, I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.” But this it is impossible for thee ever to do; seeing thou hast nothing to pay. Therefore, if thou art once in that prison, the smoke of thy torment must “ascend up for ever and ever.”

DAY 7:

(I.12) Meantime “the meek shall inherit the earth.” Such is the foolishness of worldly wisdom! The wise of the world had warned them again and again, — that if they did not resent such treatment, if they would tamely suffer themselves to be thus abused, there would be no living for them upon earth; that they would never be able to procure the common necessaries of life, nor to keep even what they had; that they could expect no peace, no quiet possession, no enjoyment of anything. Most true, — suppose there were no God in the world; or, suppose he did not concern himself with the children of men: But, “when God ariseth to judgment, and to help all the meek upon earth,” how doth he laugh all this heathen wisdom to scorn, and turn the “fierceness of man to his praise!” He takes a peculiar care to provide them with all things needful for life and godliness; he secures to them the provision he hath made, in spite of the force, fraud, or malice of men; and what he secures he gives them richly to enjoy. It is sweet to them, be it little or much. As in patience they possess their souls, so they truly possess whatever God hath given them. They are always content, always pleased with what they have: It pleases them because it pleases God: So that while their heart, their desire, their joy is in heaven, they may truly be said to “inherit the earth.”
(from John Wesley, “Upon Our Lord’s Sermon on the Mount, Discourse 2” [ Sermon 22], I.3-12).

**- Edited by William A. Buckholdt III with corrections by Ryan Danker and George Lyons for the Wesley Center for Applied Theology.

Copyright 1999 by the Wesley Center for Applied Theology. Text may be freely used for personal or scholarly purposes or mirrored on other web sites, provided this notice is left intact. Any use of this material for commercial purposes of any kind is strictly forbidden without the express permission of the Wesley Center at Northwest Nazarene University, Nampa, ID 83686. Contact the webmaster for permission.

Prayers & Readings for Reflection — Kingdomtide 18

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Prayer #1 — Collect for the 18th Sunday in Kingdomtide (BCP 234-5):

Lord, we pray that your grace may always precede and follow us, that we may continually be given to good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Prayer #2 — Prayer for Noonday (BCP 101):

Lord Jesus Christ, you stretched out your arms of love on the hard wood of the cross that everyone might come within the reach of your saving embrace: So clothe us in your Spirit that we, reaching forth our hands in love, may bring those who do not know you to the knowledge and love of you; for the honor of your Name. Amen.

Prayer #3 — Prayer of the Holy Angels (BCP 251).

Everlasting God, you have ordained and constituted in a wonderful order the ministries of angels and mortals: Mercifully grant that, as your holy angels always serve and worship you in heaven, so by your appointment they may help and defend us here on earth; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Prayer# 4 — “Maker, in Whom We Live” (Charles Wesley):

1. Maker, in whom we live,
in whom we are and move,
the glory, power, and praise receive
for thy creating love.
Let all the angel throng
give thanks to God on high,
while earth repeats the joyful song
and echoes to the sky.

2. Incarnate Deity,
let all the ransomed race
render in thanks their lives to thee
for thy redeeming grace.
The grace to sinners showed
ye heavenly choirs proclaim,
and cry, “Salvation to our God,
salvation to the Lamb!”

3. Spirit of Holiness,
let all thy saints adore
thy sacred energy, and bless
thine heart-renewing power.
No angel tongues can tell
thy love’s ecstatic height,
the glorious joy unspeakable,
the beatific sight.

4. Eternal, Triune God,
let all the hosts above,
let all on earth below record
and dwell upon thy love.
When heaven and earth are fled
before thy glorious face,
sing all the saints thy love hath made thine everlasting praise.

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Daily Readings: John Wesley — “Salvation by Faith” [Sermon 1].

16. “The Means of Grace” [Sermon 16].

DAY 1:

“‘Ye are gone away from mine ordinances, and have not kept them.’ Mal. 3:7. —

(I.1) But are there any ordinances now, since life and immortality were brought to light by the gospel? Are there, under the Christian dispensation, any means ordained of God, as the usual channels of his grace? This question could never have been proposed in the apostolical church, unless by one who openly avowed himself to be a Heathen; the whole body of Christians being agreed, that Christ had ordained certain outward means, for conveying his grace into the souls of men. Their constant practice set this beyond all dispute; for so long as “all that believed were together, and had all things common,” (Acts 2:44,) “they continued steadfastly in the teaching of the Apostles, and in the breaking of bread, and in prayers.” (Acts 2:42.)

DAY 2:

(I.2) But in process of time, when “the love of many waxed cold,” some began to mistake the means for the end, and to place religion rather in doing those outward works, than in a heart renewed after the image of God. They forgot that “the end of” every “commandment is love, out of a pure heart,” with “faith unfeigned;” the loving the Lord their God with all their heart, and their neighbour as themselves; and the being purified from pride, anger, and evil desire, by a “faith of the operation of God.” Others seemed to imagine, that though religion did not principally consist in these outward means, yet there was something in them wherewith God was well pleased: something that would still make them acceptable in his sight, though they were not exact in the weightier matters of the law, in justice, mercy, and the love of God.

DAY 3:

(I.3) It is evident, in those who abused them thus, they did not conduce to the end for which they were ordained: Rather, the things which should have been for their health, were to them an occasion of falling. They were so far from receiving any blessing therein, that they only drew down a curse upon their head; so far from growing more heavenly in heart and life, that they were two-fold more the children of hell than before. Others, clearly perceiving that these means did not convey the grace of God to those children of the devil, began, from this particular case, to draw a general conclusion, — that they were not means of conveying the grace of God.

(I.4) Yet the number of those who abused the ordinances of God, was far greater than of those who despised them, till certain men arose, not only of great understanding, (sometimes joined with considerable learning,) but who likewise appeared to be men of love, experimentally acquainted with true, inward religion. Some of these were burning and shining lights, persons famous in their generations, and such as had well deserved of the church of Christ, for standing in the gap against the overflowings of ungodliness. It cannot be supposed, that these holy and venerable men intended any more, at first, than to show that outward religion is nothing worth, without the religion of the heart; that “God is a Spirit, and they who worship him must worship him in spirit and in truth;” that, therefore, external worship is lost labour, without a heart devoted to God; that the outward ordinances of God then profit much, when they advance inward holiness, but, when they advance it not, are unprofitable and void, are lighter than vanity; yea, that when they are used, as it were in the place of this, they are an utter abomination to the Lord.

DAY 4:

(II.1) In the following discourse, I propose to examine at large, whether there are any means of grace. By “means of grace” I understand outward signs, words, or actions, ordained of God, and appointed for this end, to be the ordinary channels whereby he might convey to men, preventing, justifying, or sanctifying grace. I use this expression, means of grace, because I know none better; and because it has been generally used in the Christian church for many ages; — in particular by our own Church, which directs us to bless God both for the means of grace, and hope of glory; and teaches us, that a sacrament is “an outward sign of inward grace, and a means whereby we receive the same.” The chief of these means are prayer, whether in secret or with the great congregation; searching the Scriptures; (which implies reading, hearing, and meditating thereon;) and receiving the Lord’s Supper, eating bread and drinking wine in remembrance of Him: And these we believe to be ordained of God, as the ordinary channels of conveying his grace to the souls of men.

DAY 5:

(II.2) But we allow, that the whole value of the means depends on their actual subservience to the end of religion; that, consequently, all these means, when separate from the end, are less than nothing and vanity; that if they do not actually conduce to the knowledge and love of God, they are not acceptable in his sight; yea, rather, they are an abomination before him, a stink in his nostrils; he is weary to bear them. Above all, if they are used as a kind of commutation for the religion they were designed to subserve, it is not easy to find words for the enormous folly and wickedness of thus turning God’s arms against himself; of keeping Christianity out of the heart by those very means which were ordained for the bringing it in.

(II.3.) We allow, likewise, that all outward means whatever, if separate from the Spirit of God, cannot profit at all, cannot conduce, in any degree, either to the knowledge or love of God. Without controversy, the help that is done upon earth, He doeth it himself. It is He alone who, by his own almighty power, worketh in us what is pleasing in his sight; and all outward things, unless He work in them and by them, are mere weak and beggarly elements. Whosoever, therefore, imagines there is any intrinsic power in any means whatsoever, does greatly err, not knowing the Scriptures, neither the power of God. We know that there is no inherent power in the words that are spoken in prayer, in the letter of Scripture read, the sound thereof heard, or the bread and wine received in the Lord’s Supper; but that it is God alone who is the Giver of every good gift, the Author of all grace; that the whole power is of him, whereby, through any of these, there is any blessing conveyed to our soul. We know, likewise, that he is able to give the same grace, though there were no means on the face of the earth. In this sense, we may affirm, that, with regard to God, there is no such thing as means; seeing he is equally able to work whatsoever pleaseth him, by any, or by none at all.

DAY 6:

(II.4.) We allow farther, that the use of all means whatever will never atone for one sin; that it is the blood of Christ alone, whereby any sinner can be reconciled to God; there being no other propitiation for our sins, no other fountain for sin and uncleanness. Every believer in Christ is deeply convinced that there is no merit but in Him; that there is no merit in any of his own works; not in uttering the prayer, or searching the Scripture, or hearing the word of God, or eating of that bread and drinking of that cup. So that if no more be intended by the expression some have used, “Christ is the only means of grace,” than this, — that He is the only meritorious cause of it, it cannot be gainsayed by any who know the grace of God.

(II.5) Yet once more: We allow, though it is a melancholy truth, that a large proportion of those who are called Christians, do to this day abuse the means of grace to the destruction of their souls. This is doubtless the case with all those who rest content in the form of godliness, without the power. Either they fondly presume they are Christians already, because they do thus and thus,- -although Christ was never yet revealed in their hearts, nor the love of God shed abroad therein: — Or else they suppose they shall infallibly be so barely because they use these means; idly dreaming, (though perhaps hardly conscious thereof,) either that there is some kind of power therein, whereby, sooner or later, (they know not when,) they shall certainly be made holy; or that there is a sort of merit in using them, which will surely move God to give them holiness, or accept them without it.

DAY 7:

(V.4) As to the manner of using them, whereon indeed it wholly depends whether they should convey any grace at all to the user; it behoves us, First, always to retain a lively sense, that God is above all means. Have a care, therefore, of limiting the Almighty. He doeth whatsoever and whensoever it pleaseth him. He can convey his grace, either in or out of any of the means which he hath appointed. Perhaps he will. “Who hath known the mind of the Lord or who hath been his counsellor” Look then every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after that hour; or when you are hindered therefrom: He is not hindered. He is always ready, always able, always willing to save. “It is the Lord: Let him do what seemeth him good!” Secondly. Before you use any means, let it be deeply impressed on your soul; — there is no power in this. It is, in itself, a poor, dead, empty thing: Separate from God, it is a dry leaf, a shadow. Neither is there any merit in my using this; nothing intrinsically pleasing to God; nothing whereby I deserve any favour at his hands, no, not a drop of water to cool my tongue. But, because God bids, therefore I do; because he directs me to wait in this way, therefore here I wait for his free mercy, whereof cometh my salvation. Settle this in your heart, that the opus operatum, the mere work done, profiteth nothing; that there is no power to save, but in the Spirit of God, no merit, but in the blood of Christ; that, consequently, even what God ordains, conveys no grace to the soul, if you trust not in Him alone. On the other hand, he that does truly trust in Him, cannot fall short of the grace of God, even though he were cut off from every outward ordinance, though he were shut up in the centre of the earth. Thirdly. In using all means, seek God alone. In and through every outward thing, look singly to the power of his Spirit; and the merits of his Son. Beware you do not stick in the work itself; if you do, it is all lost labour. Nothing short of God can satisfy your soul. Therefore, eye him in all, through all, and above all. Remember also, to use all means, as means; as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If, therefore, they actually tend to this, well; but if not, they are dung and dross. Lastly. After you have used any of these, take care how you value yourself thereon: How you congratulate yourself as having done some great thing. This is turning all into poison. Think, “If God was not there, what does this avail Have I not been adding sin to sin How long O Lord! save, or I perish! O lay not this sin to my charge!” If God was there, if his love flowed into your heart, you have forgot, as it were, the outward work. You see, you know, you feel, God is all in all. Be abased. Sink down before him. Give him all the praise. “Let God in all things be glorified through Christ Jesus”. Let all your bones cry out, ‘My song shall be always of the loving-kindness of the Lord: With my mouth will I ever be telling of thy truth, from one generation to another!’” (from John Wesley, “The Means of Grace” [Sermon 16], I.1-4; II. 1-5; &, V.4).

**- Edited by Darin Million with corrections by Ryan Danker and George Lyons for the Wesley Center for Applied Theology.

Copyright 1999 by the Wesley Center for Applied Theology. Text may be freely used for personal or scholarly purposes or mirrored on other web sites, provided this notice is left intact. Any use of this material for commercial purposes of any kind is strictly forbidden without the express permission of the Wesley Center at Northwest Nazarene University, Nampa, ID 83686. Contact the Webmaster for permission.

Prayers & Readings for Reflection — Kingdomtide 17

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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.

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Daily Readings: John Wesley — “Salvation by Faith” [Sermon 1].

DAY 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.

DAY 2:

(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.

DAY 3:

(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.

DAY 4:

(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.”

DAY 5:

(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.”

DAY 6:

(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).

DAY 7:

(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.

Copyright 1999 by the Wesley Center for Applied Theology. Text may be freely used for personal or scholarly purposes or mirrored on other web sites, provided this notice is left intact. Any use of this material for commercial purposes of any kind is strictly forbidden without the express permission of the Wesley Center at Northwest Nazarene University, Nampa, ID 83686. Contact the Webmaster for permission.

http://wp.me/p4STy4-1Y

Prayers & Readings for Reflection — Kingdomtide 16

Prayer #1 — Collect for the 16th Sunday in Kingdomtide (BCP 234):

O God, you declare your almighty power chiefly in showing mercy and pity: Grant us the fullness of your grace, that we, running to obtain your promises, may become partakers of your heavenly treasure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Prayer #2 — Prayer for Noonday (BCP 107):

Blessed Savior, at this hour you hung upon the cross, stretching out your loving arms: Grant that all the peoples of the earth may look to you and be saved; for your tender mercies’ sake. Amen.

Prayer #3 — For the Unity of the Church (BCP 255):

Almighty Father, whose blessed Son before his passion prayed for his disciples that they might be one, as you and he are one: Grant that your Church, being bound together in love and
obedience to you, may be united in one body by the one Spirit, that the world may believe in him whom you have sent, your Son Jesus Christ our Lord; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Prayer# 4 — “A Charge to Keep I Have”:

1. A charge to keep I have,
a God to glorify,
a never-dying soul to save,
and fit it for the sky.

2. To serve the present age,
my calling to fulfill;
O may it all my powers engage
to do my Master’s will!

3. Arm me with jealous care,
as in thy sight to live,
and oh, thy servant, Lord,
prepare a strict account to give!

4. Help me to watch and pray,
and on thyself rely,
assured, if I my trust betray,
I shall forever die.

Continue reading Prayers & Readings for Reflection — Kingdomtide 16

Prayers & Readings for Reflection — Kingdomtide 15

Prayer #1 — Collect for the 15th Sunday in Kingdomtide (BCP 234):

Grant us, Lord, not to be anxious about earthly things, but to love things heavenly; and even now, while we are placed among things that are passing away, to hold fast to those that shall endure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Prayer #2 — Prayer for Noonday (BCP 107):

Heavenly Father, send your Holy Spirit into our hearts, to direct and rule us according to your will, to comfort us in all our afflictions, to defend us from all error, and to lead us into all truth; through Jesus Christ our Lord. Amen.

Prayer #3 — For the Mission of the Church (BCP 257):

O God of all the nations of the earth: Remember the multitudes who have been created in your image but have not known the redeeming work of our Savior Jesus Christ; and grant that, by the prayers and labors of your holy Church, they may be brought to know and worship you as you have been revealed in your Son; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Prayer# 4 — “Love Divine, All Loves Excelling” (Charles Wesley):

1. Love divine, all loves excelling,
joy of heaven, to earth come down;
fix in us thy humble dwelling;
all thy faithful mercies crown!
Jesus thou art all compassion,
pure, unbounded love thou art;
visit us with thy salvation;
enter every trembling heart.

2. Breathe, O breathe thy loving Spirit
into every troubled breast!
Let us all in thee inherit;
let us find that second rest.
Take away our bent to sinning;
Alpha and Omega be;
end of faith, as its beginning,
set our hearts at liberty.

3. Come, Almighty to deliver,
let us all thy life receive;
suddenly return and never,
nevermore thy temples leave.
Thee we would be always blessing,
serve thee as thy hosts above,
pray and praise thee without ceasing,
glory in thy perfect love.

4. Finish, then, thy new creation;
pure and spotless let us be.
Let us see thy great salvation
perfectly restored in thee;
changed from glory into glory,
till in heaven we take our place,
till we cast our crowns before thee,
lost in wonder, love, and praise.

Continue reading Prayers & Readings for Reflection — Kingdomtide 15

Prayers & Readings for Reflection — Kingdomtide 13

Prayer #1 — Collect for the 13th Sunday in Kingdomtide (BCP 233):

Grant us, O Lord, to trust in you with all our hearts; for, as you always resist the proud who confide in their own strength, so you never forsake those who make their boast of your mercy; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Prayer #2 — (BCP):

Prayer #3 — “” (Charles Wesley):

 



 

Reading #1:

 

Prayers & Readings for Reflection — Week #1 (Advent 1)

Prayer #1 — Prayer for the 1st Sunday of Advent (BCP 211):

Almighty God, give us grace to cast away the works of darkness, and put on the armor of light, now in the time of this mortal life in which your Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the living and the dead, we may rise to the life immortal; through him who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Prayer #2 — A Prayer for Mission (BCP 100):

Lord Jesus Christ, you stretched out your arms of love on the hard wood of the cross that everyone might come within the reach of your saving embrace: So clothe us in your Spirit that we, reaching forth our hands in love, may bring those who do not know you to the knowledge and love of you; for the honor of your Name. Amen.

Prayer #3 — Confession of Sin (BCP 79):

Dearly beloved, we have come together in the presence of Almighty God our heavenly Father, to set forth his praise, to hear his holy Word, and to ask, for ourselves and on behalf of others, those things that are necessary for our life and our salvation. And so that we may prepare ourselves in heart and mind to worship him, let us kneel in silence, and with penitent and obedient hearts confess our sins, that we may obtain forgiveness by his infinite goodness and mercy.

Let us confess our sins against God and our neighbor.

Most merciful God, 
we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your Son Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways, to the glory of your Name. Amen.

Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life. Amen.

Prayer #4 — “Come, Thou Long-Expected Jesus” (Charles Wesley):

1. Come, thou long expected Jesus, born to set thy people free; from our fears and sins release us, let us find our rest in thee. Israel’s strength and consolation, hope of all the earth thou art; dear desire of every nation, joy of every longing heart.

2. Born thy people to deliver, born a child and yet a King, born to reign in us forever, now thy gracious kingdom bring. By thine own eternal spirit rule in all our hearts alone; by thine all sufficient merit, raise us to thy glorious throne. (Lyrics & Music)

Thanks to HymnSite.com for providing this public domain midi file and text.



Reading #1 — John Wesley on “The Lord’s Prayer”:

And forgive us our trespasses, as we forgive them that trespass against us.” — As nothing but sin can hinder the bounty of God from flowing forth upon every creature, so this petition naturally follows the former; that, all hinderances being removed, we may the more clearly trust in the God of love for every manner of thing which is good.

Our trespasses:” — The word properly signifies our debts. Thus our sins are frequently represented in Scripture; every sin laying us under a fresh debt to God, to whom we already owe, as it were, ten thousand talents. What then can we answer when he shall say, “Pay me that thou owest?” We are utterly insolvent; we have nothing to pay; we have wasted all our substance. Therefore, if he deal with us according to the rigour of his law, if he exact what he justly may, he must command us to be “bound hand and foot, and delivered over to the tormentors.”

Indeed we are already bound hand and foot by the chains of our own sins. These, considered with regard to ourselves, are chains of iron and fetters of brass. They are wounds wherewith the world, the flesh, and the devil, have gashed and mangled us all over. They are diseases that drink up our blood and spirits, that bring us down to the chambers of the grave. But considered, as they are here, with regard to God, they are debts, immense and numberless. Well, therefore, seeing we have nothing to pay, may we cry unto him that he would “frankly forgive” us all!

The word translated forgive implies either to forgive a debt, or to unloose a chain. And if we attain the former, the latter follows of course: if our debts are forgiven, the chains fall off our hands. As soon as ever, through the free grace of God in Christ, we “receive forgiveness of sins,” we receive likewise “a lot among those which are sanctified, by faith which is in him.” Sin has lost its power; it has no dominion over those who “are under grace,” that is, in favour with God. As “there is now no condemnation for them that are in Christ Jesus,” so they are freed from sin as well as from guilt. “The righteousness of the law is fulfilled in” them, and they “walk not after the flesh, but after the Spirit.” (from John Wesley, Upon Our Lord’s Sermon on the Mount — 6 [Sermon 26], III.13)

Reading #2 — Wesley on Matt 1: Jesus as Christ/Messiah:

The husband of Mary – Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to know, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ. Jesus, who is called Christ – The name Jesus respects chiefly the promise of blessing made to Abraham: the name Christ, the promise of the Messiah’s kingdom, which was made to David. It may be farther observed, that the word Christ in Greek, and Messiah in Hebrew, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the ceremony whereby prophets, priests, and kings were initiated into those offices. And if we look into ourselves, we shall find a want of Christ in all these respects. We are by nature at a distance from God, alienated from him, and incapable of a free access to him.Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And with respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in his prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself.” (from John Wesley, Explanatory Notes Upon the New Testament, Matthew 1:16)

Reading #3 — Wesley on Matt 1: “Jesus, Emmanuel”:

Jesus – That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord, Salvation. His people – Israel. And all the Israel of God. // They shall call his name Emmanuel – To be called, only means, according to the Hebrew manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born – and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace – That is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people.” (from John Wesley, Explanatory Notes Upon the New Testament, Matthew 1:21, 23)

Reading #4 — Wesley on the Nature of True Saving Faith:

“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. // 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.” (from John Wesley, “Salvation by Faith” [Sermon 1], I.4-5)

Reading #5 — Dr. Timothy Tennent, “Why Is Jesus Returning to Judge the World?”:

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Video #1 — Gospel and Work

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Video #2 (Song) — Brandon Heath “The Harvester”

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Covenant Group Guidelines:

1. What was your devotional life like this week? How did God use the Scriptures in your life? What prayers or readings were significant for you?

2. When did you feel closest to Christ this week?

3. Who is my neighbor? How have my relationships been this week? Have I done all the good I could and done no harm?

4. How did you fail Christ as his disciple this week?

5. What story could you share of growth and faithfulness in following Jesus?

6. How could we best pray for you regarding your walk with Christ as his faithful follower?