reasserts itself, involving merely a transition from the gross and carnal to the more refined and elusive type of sin. The true disciple does not seek to be made better for his own glory but in the interest and for the glory of God. He feels with Paul that he must apprehend, because he was apprehended for that very purpose. The image of God restored in the soul cannot help turning back towards its original. The new man is created after God in righteousness and holiness of truth. The believer, therefore, sanctifies himself, that God's purpose may not be frustrated in him, but find glorious fruition. Only he does so in constant reliance on divine grace. It were a mistake to confine the province of faith to justification. All progress in holiness depends on it. It is the element, the atmosphere in which the Christian lives, that which imparts to his works their sacrificial character and makes them pleasing to God. And, because, thanks to God, it is deeper in him than his deepest sin, even when he fails and falls, he does not despair, nor is utterly forsaken. God's witness remains in him; he can say with Peter: "Lord, Thou knowest all things. Thou knowest that I love Thee!"
Finally, the Lord here assures the hungry and thirsty ones, that they shall be satisfied. Every instinctive desire, when normal, carries in itself the knowledge that there is that which can satisfy it. The great gifts of God and the great desires of life have been created for each other, and call for each other. If this be true in the natural world, it is equally true in the spiritual world, in the sphere of redemption. The
