water." " Since he bare our sins in his own body, on purpose that we, being dead unto sin, might live unto righteousness," let us not be unmindful of our duty and our privilege. Let us seek " the washing of regeneration, and the renewing of the Holy Ghost," and labour to " cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God."
It is of great importance to observe, that though, under the law, these two kinds of sprinkling were often separated, they are invariably united under the Gospel. St. John particularly notices, that " Christ came by water and blood ; not by water only, but by water and blood s." By this we understand, that the wrater and blood, which flowed in one united stream from the wounded side of the Redeemer, were signi- ficant of the united blessings which we should receive from him, namely, of justification by his blood, and sanctification by his Spirit. And St. Peter expressly declares, that these ends were united in the eternal counsels of the Deity, by whom we were " elected through sanctification of the Spirit unto obedience, and to the sprinkling of the blood of Jesus Christ1." What God therefore has joined together, let us never presume to separate : for, as there is no " redemption but by the blood" of Jesus, so "without holiness no man shall see the Lord."
The connexion between these blessings, and the means used for the procuring of them, is frequently mentioned in the ensuing chapter, and therefore need not be insisted on in this place. Suffice it therefore at present to say, that the sprinkling of the nations is the fruit and consequence of our Lord's astonishing, unparalleled humiliation11. Neither could he have had a right to communicate salvation, if he had not first suffered for our sins ; nor can we enjoy his salvation, unless we receive it as the purchase of his blood.
To conclude —
s 1 John v. (5. l 1 Pet. i. 2. u " As" "so."