A treatise of original sin ... proving that it is

Secondly, There are others that do not receive this opinion of Gods gracious love in Christ to men, as they are men, but as they are believers, that yet affirm, The guilt of original sin wholly taken away by Christ, as to all mankind, so that no man lieth under this guilt; and thereupon conclude, That all Infants, though of Heathens and Pagans, are certainly saved; for having no actual sin, and their original being removed, the door is set open for them to enter into Heaven, which is afterwards to be considered.

Secondly, There are others that do not receive this opinion of Gods gracious love in Christ to men, as they are men, but as they are believers, that yet affirm, The guilt of original sinne wholly taken away by Christ, as to all mankind, so that no man lieth under this guilt; and thereupon conclude, That all Infants, though of Heathens and Pegans, are certainly saved; for having no actual sinne, and their original being removed, the doore is set open for them to enter into Heaven, which is afterwards to be considered.

Thirdly, There are yet some who deservedly are reputed as more honourable for learning and orthodoxy then the former, who though they hold original sin, and Gods special election of some persons to eternal glory, do yet withal maintain a possibility of salvation to every one lying in the corrupt mass of mankind. Thus Crocius (Duod•c. Dissert. Dissert. 1a. de peccato origin.) although he denieth the Huberian way of assuming all men into a state of favour, so that no man is obnoxious to damnation by original sin, yet affirmeth, That none is necessarily damned for it, without the accession of new sins, and that therefore there is a way of possibility of salvation for every one. This opinion hath many learned Abettors, but if it be throughly pursued, it must either fall into the old known orthodox way, or empty it self into the Arminian channel. Yea it seemeth to be of so brittle subtlety, that it doth not avoid any of those inconven•ercies, which they labour to do; neither doth it practically give any comfort to a man rationally doubting in his conscience about his interest in Christs death, or stir up and provoke to obedience unto those Commands and Exhortations that are pressed upon us. But this Controversy belongeth not so properly to my subject.