4. It is certain that infants before they are glorified, shall have all that grace that is prerequisite to their preparation and fruition. 5. No sanctified person on earth is in an immediate capacity for glory; because their sin and imperfection must be done away, which is done at the dissolution of soul and body. The very accession of the soul to God doth perfect it. 6. Infants have no actual faith, or hope, or love to God to exercise; and therefore need not the influence of the Spirit of Christ to exercise them. 7. We are all so very much in the dark, as to the clear and distinct apprehension of the true nature of original inherent pravity or sin, that we must needs be as much ignorant of the true nature of that inherent sanctity or righteousness, which is its contrary or cure. Learned Illiricus thought it was a substance, which he hath in his "Clavis" pleaded for at large. Others call it a habit; others a nature or natural inclination, and a privation of a natural inclination to God. Others call it an indisposition of the mind and will to holy truth and goodness, and an ill disposition of them to error and evil. Others call it only the inordinate lust of the sensitive faculties, with a debility of reason and will to resist it. And whilst the nature of the soul itself and its faculties, are so much unknown to itself, the nature of original pravity and righteousness must needs be very much unknown. 8. Though an infant be a distinct natural person from his parents, yet is he not actually a distinct person morally, as being not a moral agent, and so not capable of moral actions good or evil. Therefore his parents' will goeth for his. 9. His first acceptance into the complacential love of God, (as distinct from his love of benevolence,) is not for any inherent holiness in himself; but, (1.) As the child of a believing parent who hath dedicated him to Christ; and, (2.) As a member of Christ, in whom he is well pleased. 10. Therefore God can complacentially as well as benevolently love an infant in Christ, who only believeth and repenteth by the parents, and not by himself, and is not yet supposed to have the Spirit of sanctification. 11. For the Spirit of sanctification is not the presupposed condition of his acceptance into covenant with God, but a gift of the covenant of God itself, following both the condition on our part, and our right to be covenanters, or to God's promise upon that condition.