4. And then the inherent pravity was the effect of that act of their ancestors, which is forgiven them. And this pravity or inherent, original sin may two ways be said to be mortified radically, or virtually, or inceptively before any inherent change in them: 1. In that it is mortified in their parents from whom they derived it, who have the power of choosing for them; and, 2. In that they are by covenant ingrafted into Christ, and so related to the cause of their future sanctification; yea, 3. In that also they are by covenant and their parents' promise, engaged to use those means which Christ hath appointed for sanctification.[286] 5. And it must be remembered that as this is but an inceptive, preparatory change, so the very pardon of the inherent vitiosity is not perfect, (as I have elsewhere largely proved,) however some papists and protestants deny it. While sin remaineth, sin and corruption is still indwelling, besides all the unremoved penalties of it, the very being of it proveth it to be so far unpardoned, in that it is not yet abolished, and the continuance of it being not its smallest punishment, as permitted, and the Spirit not given so far as to cure it. Imperfect pardon may consist with a present right both to further sanctification by the Spirit, and so to heaven. _Object._ Christ's body hath no unholy members. _Answ._ 1. 1 Cor. vii. 14, "Now are your children holy." They are not wholly unholy who have all the fore-described holiness. 2. As infants in nature want memory and actual reason, and yet initially are men; so, as Christ's members, they may want actual and habitual faith and love, and yet initially be sanctified, by their union with him and his Spirit, and their parents' dedication, and be in the way for more, as they grow fit; and be christians and saints _in fieri_, or initially only, as they are men. [281] Matt. xxviii. 19, 20; 1 Cor. xii. 12, 13; Eph. iv. 4, 5. [282] The Spirit is not given radically or immediately to any christian, but to Christ our Head alone, and from him to us. [283] Acts xxvi. 8; 2 Tim. iv. 7; Rom. viii. 30; Gal. iv. 6. [284] Rom. viii. 9, 16, 26. [285] Mr. Whiston, p. 60, showeth, That even the promises of a new heart, &c. Ezek. xxxvi. xxxvii. &c. though they may run in the external tenor of them absolutely, yet are not absolutely absolute, but have a subordinate condition, and that is, that the parties concerned in them do faithfully use the means appointed of God in a subserviency to his working in or bestowing on them the good promised. [286] God's being a God to any individual person doth require and presuppose that they do for the present, supposing them capable, or for the future as soon as capable, take God in Christ as their God. Ibid. p. 61.