The Conservative Reformation and Its Theology - Saint Mary ...

eject," says the Formula, "and condemn that doctrine which asserts that
original sin is only a liability and debt derived to us, by the fault of another,
without any corruption of our own nature." These expressions, however,
do not exclude the doctrine of imputation in every shape. It is a question of
theology, as distinguished from the sphere of faith proper, and to that it
should be referred.
That all men are embraced in the operation of original sin, is clearly
taught in the Holy Scriptures.
1. It is taught in direct and positive assertion of the universality of
original sin. Rom. v. 12, "Wherefore, as by one man, sin entered into the
world, and death by sin; and so death passed upon all men, for that all have
sinned." Mark in the passage the sphere of original sin; the word “men,"
and the word "all," i. e. "all men." Death itself is declared to be the token
and evidence, that all have sinned. The dominion of sin is as wide as the
dominion of death, that is, it is universal. It shows that the operation is not
limited to adults; and that there may be no mistake in regard to this, as if
men might suppose that infants were regarded as exceptions, it says in
verse 14, "death reigned...even over them that had not sinned after the
similitude of Adam's transgression," i. e. over infants, who had not sinned
by conscious acts of transgression, as Adam and Eve did; but, if infants
come under it, à fortiori all others must. It adds in verse 15, "for if through
the offence of one the many be dead," (Greek,) and in verse 18, "as by the
offence of one, judgment came upon all men to condemnation," and in
verse 19, "as by one man's disobedience, (the) many were made sinners."
2. In the specification of the classes embraced in this universal
operation of original sin. Eph. ii. 3: "We all were by nature children of
wrath, even as others." By "we all," is meant the Jewish Christians. "We
Jews 'even as others,'" i. e. Gentiles. Jews and Gentiles embrace mankind,
and if even the members of God's elect race are subject to this law, à
fortiori the Gentiles would be, if there were any distinction.
3. In the Scriptural negation of any limitation of the universality