Wesley had objections to the other two, and for that reason omitted the Article. He says: "I dare not insist upon anyone's using the word Trinity or Person. I use them myself without any scruple, because I know of none better; but if any man has any scruple concerning them, who shall constrain him to use them? I cannot; much less would I burn a man alive, and that with moist green wood, for saying, "Though I believe the Father is God, the Son is God, and the Holy Ghost is God, yet I scruple using the words Trinity and Persons, because I do not find those terms in the Bible.' "1 IX. Of Original or Birth Sin Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk); but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of Sin. VII. Of Original or Birth Sin Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually. It will be observed that the word "fault" in the fourth line is omitted, and also all the Article after the words 1 Works, vol. ii, p. 21. An allusion to Calvin and Servetus. "inclined to evil"; while the words "and that continually" are added. The omission of the word "fault," if understood as implying inherited guilt, was doubtless made for doctrinal reasons. To be held as guilty of sin committed by another before we were born is contrary to our ideas of divine justice. Wesley says: "That text, 'As by one man's disobedience all men were made sinners, so by the obedience of One all were made righteous,' we conceive means, By the merits of Christ, all men are cleared from the guilt of Adam's actual sin."1 Why the latter part of the article was omitted is easily seen. Wesley could not indorse its teaching. The flesh does indeed lust against the Spirit, but it does not follow that "therefore in every person born into this world, it deserveth God's wrath and damnation." The English divines who subscribe to the Articles are not agreed on this subject, some following the views of Augustine and others rejecting them. The interpretation of the Article is modified and accommodated to the views of each party. While some understand the words in their literal import, others say that a mortal and corrupt nature is derived from Adam, and that every person is liable to punishment for the sin he commits, but not for the sin of Adam; and that mortality and the miseries that accompany it in this world may well be called "God's wrath and damnation, as temporary judgments are often denominated in Holy Scripture." Bishop Burnet appears to think it possible that the framers of the Article, although their own opinion coincided with that of Augustine, from a spirit of moderation designedly used such expressions as would admit of other interpretation. It is better to omit than to retain what needs such an equivocal exposition. 1 Works, vol. v, p. 196. 2 See Tomline, Christian Theology, vol. ii, p. 204. No change is made in this Article save that the allusion to the Homily of Justification is omitted. In the Church of England the term "homily" has acquired a special signification from the fact that at the time of the Reformation a number of plain, simple discourses were composed to be read in the churches. At that time it was difficult to find a sufficient number of clergymen to serve in the parish churches who were capable of composing their own sermons. The homily alluded to here is understood to be the Homily of Salvation. It is of greater authority than the rest because it is named in this Article as a fuller exposition of justification. It was written by Cranmer, and is, indeed, of great value, sound, simple, and eloquent. XII. Of Good Works Albeit that Good Works, which are the fruits of Faith, and follow after Justification, X. Of Good Works Although good works, which are the fruits of faith, and follow after justification, cannot put cannot put away our sins, and endure the severity of God's Judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit. XIII. Of Works before Justification Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. away our sins, and endure the severity of God's judgments; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by its fruit. Why was this Article omitted? One would suppose from disapproval of its teaching. But Wesley indorses this most emphatically in his sermon on "Justification by Faith." He says: "All truly good works follow after justification; and they are therefore good and 'acceptable to God in Christ,' because they 'spring out of a true and living faith.' By a parity of reason, all works done before justification are not good, in the Christian sense, forasmuch as they spring not of faith in Jesus Christ (though often from some kind of faith in God they may spring); 'yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not' (how strange soever it may appear to some) 'but they have the nature of sin.' . . . The argument plainly runs thus: No works are good which are not done as God hath willed and commanded them to be done. But no works done before justification are done as God hath willed and com manded them to be done. Therefore, no works done before justification are good." Notwithstanding this indorsement of the Article in one of the fifty-three sermons which are among the standards of doctrine in Methodism, Wesley saw fit to omit it from his abridgment, as it is liable to be misunderstood. No works can have merit by which justification can be obtained. Acts good in themselves may spring from impure motives and therefore be sinful in the sight of God, while good men may approve. To feed the hungry and clothe the naked are good works, but if done to secure the praise of men the motive vitiates the act. But does not the grace of God go before every good act? Does not the Holy Spirit prompt and inspire to good works before justification is obtained? Can such good works "have the nature of sin"? Wesley foresaw such questions would arise, that the doctrine would appear "strange to some"; and, while he himself believed and taught it, he was too broad-minded and too wise to make it an Article of Religion. XIV. Of Works of Superero gation Voluntary Works besides, over and above, God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants. XV. Of Christ alone without Sin Christ in the truth of our nature was made like unto us in all 1 Works, vol. i, p. 49. |