2. It must be carefully noted, that the relative union between Christ the Mediator and the baptized persons, is that which in baptism is first given in order of nature, and that the rest do flow from this. The covenant and baptism deliver the covenanter, 1. From divine displicency by reconciliation with the Father: 2. From legal penalties by justification by the Son: 3. From sin itself by the operations of the Holy Ghost. But it is Christ as our Mediator-Head, that is first given us in relative union; and then, 1. The Father loveth us with complacency as in the Son, and for the sake of his first Beloved. 2. And the Spirit which is given us in relation is first the Spirit of Christ our Head, and not first inherent in us; so that by union with our Head, that Spirit is next united to us, both relatively, and as radically inherent in the human nature of our Lord, to whom we are united.[282] As the nerves and animal spirits which are to operate in all the body, are radically only in the head, from whence they flow into and operate on the members as there is need (though there may be obstructions); so the Spirit dwelleth in the human nature of our Head, and there it can never be lost; and it is not necessary that it dwell in us by way of radication, but by way of influence and operation. These things are distinctly and clearly understood but by very few; and we are all much in the dark about them. But I think, (however doctrinally we may speak better,) that most christians are habituated to this perilous misapprehension, (which is partly against Christianity itself,) that the Spirit floweth immediately from the divine nature of the Father and the Son (as to the authoritative or potestative conveyance) unto our souls. And we forget that it is first given to Christ in his glorified humanity as our Head, and radicated in Him; and that it is the office of this glorified Head, to send or communicate to all his members from himself, that Spirit which must operate in them as they have need. This is plain in many texts of Scripture. Rom. viii. 32, "He that spared not his own Son, but gave him up for us all, how shall he not also with him freely give us all things?" (when he giveth him particularly to us). 1 John v. 11, 12, "And this is the record that God hath given us eternal life, and this life is in his Son; he that hath the Son hath the life, and he that hath not the Son hath not the life." Rom. viii. 9, "If any man have not the Spirit of Christ, the same is none of his." Eph. i. 22, 23, "And gave him to be the Head over all things to the church, which is his body, the fulness of him that filleth all in all." John xv. 26, "The Advocate or Comforter whom I will send unto you from the Father," &c. John xvi. 7, "If I depart, I will send him unto you." John xiv. 26, "The Comforter, whom the Father will send in my name." Gal. iv. 6, "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father."