This is a study of Jesus as the image God wanted for us all. His purpose is that all believers become Christlike for eternity.

1. JESUS WAS THE IMAGE GOD WANTED FOR US ALL
EDITED BY GLENN PEASE
ROM 8:29 For those God foreknew he also
predestinedto be conformed to the image of his Son,
that he might be the firstbornamong many brothers
and sisters.
Portraits Of Christ BY SPURGEON
“For whom He did foreknow He also did predestinate to be conformed to the image
of His Son.”
Romans 8:29
IT is not so much predestination which will occupy our attention this morning, as the fact
that believers are predestinated to be conformed to the image of God’s dear Son.
Perhaps nothing in the world is a surer sign of littleness than a slavish imitation of any
man. Menlose that which is an honor to them–individuality. And then they lose that which
is a power to them–originality–the moment they commence walking in another man’s
shoes. When one painter slavishly copies another, he is only known as the satellite of the
greater luminary, he himself is neither respectable nor respected.
But this is not the case when men select models which are confessedto be perfect. You
never hear a man accused of a want of originality because he studies the models in
sculpture of Ancient Greece. It is not usual to hear the accusation of imitation brought
against painters who have studiously examined the works of Michelangelo or of Raphael.
These men are put at the head of their respective schools and the following of these masters
of the art is voted to be no folly, but true wisdom.
‘Tis evenso with the imitation of Christ. To imitate other men is weakness. To copy Christ
is strength. Christ is the perfect type of manhood. He who should imitate Him the most
nearly, would be the most original man upon earth. It may seema paradox, but it is one
which nevertheless needs only to be tried to be proved. No man will be looked upon as so
strange, so singular a being among his fellows, as the man who shall nearest approach to
the image of the Lord Jesus.

2. He imitates, we grant you. He copies, we confess it, but he is himself, despite his copying, an
original to other men and he stands out from the common herd as being a distinguished
and celebrated individual–he will be “known and read of all men.” If I should stand here
this morning, my Hearers, to exhort you to imitate any one model in manhood except
Christ, I should feel that I had a difficult task with sensible men. There is not in all the
annals of our race a single name which I could bid you love and reverence so much as to
shut your eyes to the faults connected therewith.
There is not a single biography truthfully written which I would have you read and then
say, “I will re-live this man’s life precisely as he lived it.” You would make shipwreck if you
should blindly steerin the wake of the noblest of your brethren. You may take a virtue here
and a virtue there and then in God’s strength seek to imitate those men who excelledin
those points–but to imitate an Abraham in all things, would not make you an Abraham–
nor would it make you what you should be. To seek to follow a Job in all respects would not
bring you to be perfect, evenas your Father which is in Heaven is perfect.
There remains but one model we can evercommend to you and only one which a man of
strong mind can accept as his copy in every jot and tittle. That I shall endeavor to present
to you this morning, while I preach the great doctrine that all believers are predestinated to
be conformed to the image of Christ Jesus. In what sense? Wherefore? And Is it possible?
Three points each interesting.
1. IN WHAT SENSE IS A BELIEVER TO BE CONFORMED TO THE IMAGE OF
CHRIST?
There are some views which would be taken of this subject which I think would be shallow
and would not reach the full meaning of the Word of God. Some men conceive that they are
to bear the image of Christ to warrant them as being His followers, although their works
tell another tale. They are to be called Christians and then under the garb and cover of
Christianity, they are to make their vices appear like virtues and their crimes are to be
dignified as though they were the highest morality.
Now a Christian is not to bear the image of Christ as a penny bears the superscription of
the Queen. That image is put there to make the coin current among men. But a penny is not
the image of the Queen, it is only stamped with it. There are some Christians who think
that they have the seal of the Spirit upon them, the stamp of Christ’s warranty and that
they can claim to be accepted as Christians because they imagine they have the seal of the
Spirit and the stamp of Christ’s warranty upon them.
Now, as the penny is not conformed after all to the image of the person whose face it bears,
so such a man is not, by any pretended warranty he thinks he has, really conformed to the
image of Christ. There is something more required of us and something more will be
bestowed upon us by the Spirit, than having in some dark corner the name of Jesus
tattooed into the skin of our profession.
Nor, again–neither have they attained to a conformity to the image of Christ who are
content with a cold morality. You have seena statue so exceedingly well chiseled that it is
the very image of the statesman or the warrior whom it represents. You might dream that
it looked from those stony eyes. You might imagine that it would step from its pedestal. Is it
not put in the attitude of one who is about to lead the troops to battle? Could you not

3. conceive it crying, “On, comrades, on!” But it stands there stiff and stolid and its lips move
not. It is dumb and blind and motionless.
I know some whose imitation of Christ is as if it were cut in marble–there is no life in it.
Now this is not the conformity to Christ’s image which the Spirit will give to us. We are not
to be mere pictures of Christ, dead and lifeless. The very lifeblood of Christ is to run in our
veins. Our activity and our energy is to be consecrated and Christ-like. We are to be like
He as living men. Not as cold frozen things, or mummies swathed in the bandages of Law–
but as living freemen we are to be conformed to the image of Christ Jesus.
Some there are, too, who imagine that to be conformed to the image of Christ Jesus, it will
be quite enough to act publicly as Christ would have acted. They are always talking about
points of conscience–“Would Christ have done this” or “that?” And then they answer it
according to their own fancies. They see some Christian man who walks under “the perfect
law of liberty,” and is not bound by the “touch not, taste not, handle not,” of the old Mosaic
spirit and they cry over him, “Would Christ have done such a thing?” They see a believer
laugh, “Would Christ have done it?” If a Christian man keeps a carriage, “Ah,” they say,
“did Christ everride in a carriage?”
And so they think that by putting on a face that is more marred than that of any other man
they shall become the very image of Christ Jesus. You know that in the theatres men come
forth as kings, “and strut their little hour.” And for awhile they are the very image of
Julius Caesar, or of Richard III–and do you suppose that such is the intention of the Holy
Spirit–that you and I should be so dressed that in outward appearance we should be the
image of Christ and yet not be like Christ really and truly? God forbid we should indulge
so idle a dream.
The fact is, Brothers and Sisters, while practically we must be like the Savior, yet the
greatest conformity to His image must be within. It must be that unseen spirit, that
essential holiness which dwells where only God can see it which shall constitute the main
part of our likeness to Christ. Tomorrow you might put on a garment without seam, woven
from the top throughout. You might put sandals on the soles of your feet. You might wear
your beard uncut and so say, “In all this I seek to be like Christ.” And you might evenride
through the streets of Jerusalem upon “a colt, the foal of an ass,” but you would be a great
deal more the image of a fool than you would be the image of Christ. This imitation is not
to be in mere externals–it is to be in internals, in the very essence and spirit of your
Christian character.
In what, then, is this conformity to be found? I reply, in three things. First, the believer is
to be conformed to the image of Christ in character. Now, when we think of Christ, what
thoughts arise at once? We think, in the first place, of an humble one, of one who, “though
He was rich, yet for our sakes became poor.” We think of a man who was meek and lowly
in heart, who took no lordship over the sons of men, but was a Servant of servants and
washed His disciples' feet. If we would be like Christ we must be humble, we must cast
aside that self-conceit which is interwoven into our nature. We must strive against that
pride, which is, alas, too natural to us all.
When we think of Christ we always bring up before our minds the idea of one who was
diligent in His Father’s business. We see before us not an idle sluggard, not one who sought
His own rest, who slept upon the oar that He ought to tug, or reclined upon the sword with

4. which He should fight. We find Him one who went about doing good, who knew no rest
except that wondrous rest which His holy toil afforded to His spirit. “I have meat to eat,”
says He, “that you know not of.”
Now if we would be like Christ we must conquer our constitutional sloth, we must spurn all
the softness of ease, we must be good soldiers and bear hardness. We must spend and be
spent if we would bear His image. When we think of Christ, again, we see One who was full
of love–not that love which cants and whines, but the love which is true and honest and
which for love’s sake dare not flatter. We see a love which dwelt not in words, but in very
deeds–a love which gave its whole self up to the objects which it had chosen.
If we would be like Christ we must be pillars of love. We must not be so loving that we yield
up everything that is masculine in our nature. Our love must be that faithful love which, in
faithfulness, gives wounds even to a friend. And yet must it be so deep, so true that we
would prefer to be sacrificed and to be offered up in the most painful manner rather than
the objects of our affection should be made to suffer.
Oh, we have never come to be like Christ till love is legible upon our very face, till we have
got rid of our crabbed and stern visage, till we have had cast out of us that seven-fold devil
of intolerance and bigotry. We have never come to be like Christ till we have arms that
would embrace a world. We have never come to be like He till we have a heart on which the
name of the Church is written and a breast which bears the names of all the redeemed as
the High Priest bore the breastplate before the mercy seat.
But yet, further–I think we always associate with the name of Christ not simply humility
and service and love, but devotion and prayerfulness. We know that when He had ceasedto
preach He began to pray. When He had left the mountain side which had been His pulpit,
He went to another mountain which became His silent oratory. The disciples might sleep,
but not the Master. They might sleepfor sorrow, but He sweats great drops of blood for
agony–
“Cold mountains and the midnight air
Witnessed the fervor of His prayer.”
We can never be like the Mastertill not only in public but in private we are God’s own–
never till we know the power of knee-work–till we know how to struggle with strong crying
and tears. Nevertill we could almost shed great drops of blood when we are pleading for
the souls of men. Nevertill our heart is ready to burst with a sacred agony when we are
wrestling with God–never till then shall we be conformed to the image of God’s dear Son.
Ah, my Brethren, I feel, in trying to describe what that image is like one who handles the
brush with a shaking, palsied hand–although he has the outlines of the most beauteous
form sketchedupon the canvas.
Lo! I have daubed where I ought to have been skillful. I have but sought to paint one
feature. But who among us can describe the whole? We can but gather up all thoughts and
say, one man is admirable for his faith, another for his patience. One is distinguished for
his courage and another for his affection. But Christ is altogether lovely! Christ is not a
mixture of many beauties, but He is all beauty put together–
“Nature, to make His beauties known,
Must mingle colors not her own.”

5. We must exhaust all the eulogies which were everpoured upon the heads of the excellent.
We must drain dry all the earnest strains of the enthusiastic songs that were evercast at
the feet of the heroes of this world–and when we have done all this–we have not begun to
sing the praises which are due to our Beloved, our Perfect Exemplar and Covenant Head.
In moral virtues, then, the Christian is to be conformed to Christ.
But further, there is one thing which is so linked to Christ that you cannot think of Him
without it and that is, His Cross. You do not see all of Christ till you see His Cross. By four
nails was He fastened to it. By more than four sure thoughts is He ever linked in the minds
of His people with His agony and His death. If we are everconformed to Christ, we must
bear His Cross. Do you see Him, Christian? He is despised and rejected of men. Do you see
Him passing through the midst of a crowd that is yelling and hooting at Him? Menwhom
He had blessedare cursing Him. Lame men whom He had healed are using the power
which He gave that they may run to scorn Him. Lips that had been dumb if He had not
given them speechare venting blasphemies upon Him and He, the Lovely, the Forsaken of
All, goes without the camp bearing His reproach.
Do you see Him, Believer? The world counts Him to be the offscouring of all things. It cries,
“Away with Him, away with Him! It is not fit that He should live.” It awards Him a slave’s
death. He must not only die, but die as a menial dies. He must not simply so die, but die
without the camp, as a thing accursed and unclean. See there an image of yourself, if you
everare conformed to His likeness. You must bear the Cross of suffering. You must bear
the shame and spitting of His professed followers–you must be crucified to the flesh and its
affections and lusts. You must be dead to the world and the world must be dead to you, or
else you will never completely bear the image of Christ.
And while I talk on this subject I am smitten with grief, for, indeed, if I wanted a living
illustration of this, must I not rather find it in contrast than in comparison? O, what
multitudes of professors we have who have found out a new way to shun the Cross! We
have ministers who could preach all the year round and no man would everfind fault with
them. We have some who can prophecy such smooth things, that none of their hearers
gnash their teeth in anger against them. We have Christian merchants who find it not at all
impossible to keeptheir profession and yet to be dishonest in their trade.
We find men who are first and foremost in all manner of worldliness. They are the world’s
men and yet they are Christ’s men too, they say. Where they shall stand in that Day when
the secrets of all hearts shall be known I will not say. But I leave that text to declare it in
which it is written, “The love of this world is enmity against God.” If any man professes to
be a Christian, let him count the cost first if he means to be a thorough Christian and let
him put down among the first items loss of reputation and if he means to be decisive in his
convictions, let him put down loss of many friends and let him think it no strange thing
when the fiery trial shall come upon him.
God grant you, my Brothers and Sisters, that you may have fellowship with Christ in His
sufferings and that in the bearing of the Cross you may be conformed to His image.
Once more only upon this first point. Today we think of Christ not merely as the bearer of
the Cross, but as the wearer of the crown–
“The head that once was crowned with thorns,
Is crowned with glory now;

6. A royal diadem adorns
The mighty Victor’s brow.
No more the bloody spear,
The Cross and nails no more.
For Hell itself shakes at His name,
And all the heavens adore.”
And–blessed thought!–the believer is to be conformed to the image of the Crowned One as
well as of the Crucified One. If we are Cross-bearers we shall be crown-wearers. If the
hand shall feel the nail it shall grasp the palm. If the foot shall be tightly fastened to the
wood, it shall one day be girt with the sandals of immortal bliss!
Fear not, Believer! It is necessary that you should first bear the image of the sorrowful that
you should afterwards bear the image of the glorious. Christ Himself came not to His
crown except by His Cross. He descended that He might ascend. He stooped to conquer. He
went into the grave that He might rise above all principalities and powers. As the Man-
Mediator, He earned His dignity by His sufferings and you, too, must fight if you would
reign. You, too, must endure if you would win, you must run the race if you would obtain
the reward. O then let your hearts be cheered! As you have borne “the image of the
earthy,” you shall also bear “the image of the heavenly.” You shall be like He is when you
shall see Him as He is. You shall be perfect, blessed, honored, magnified and glorified in
Him.
Does He sit at the right hand of God, eventhe Father? You, too, shall sit at His right hand.
Does the Father say to Him, “Well done,” and look on Him with inexpressible delight? He
shall say, “Well done, good and faithful servant,” evento you and you shall enter into the
joy of your Lord. Is He without a pain, without a fear? Is He without anything to mar the
splendor of His magnificence? So shall you be. You are as He was in this world–you shall
be in the world to come just what He is there. Come, Cross! I bend my willing shoulders to
you, if I may afterward bow my head to receive that crown!
Come, earth! Lay your heaviest Cross upon me. Come, you adversaries of the Truth! Bring
your hammer and your nails. Come, you chief enemies! Bring your sharpest spears. My
soul shall bare her breast and hold out hands and feet to receive the marks of the Lord
Jesus, that in these she may afterwards arise to claim the crown, to claim the Image of the
Glorious, because she has borne the Image of the Despised.
Now all this, I take it, is contained in my text. We are predestinated to be conformed to the
image of God’s Son in character, in suffering and afterwards, in glory.
II. But, secondly and though it be a very extensive subject, hurriedly–WHY SHOULD WE
BEAR THE IMAGE OF THE HEAVENLY? Why should we be transformed as unto the
image of Christ?
Very many answers spring up and each one of them claims the preference. But to begin,
well may we desire to bear the image of Christ because it was that which we lost in Eden.
We look back to Paradise with many a sigh, but well the spiritual mind sighs not for the
spice-groves, nor for the verdant walks, nor for the trees luxuriant with fruit. If Eden had
been a Sahara, a howling desert, the truly spirituals mind would still long to have it back
again for only one reason–namely that there man was in the image of his Maker.

7. “Let us make man in Our own image,” said God, “after Our own likeness.” All the losses
we sustained by Adam’s ruin were very little compared with that great loss of the likeness
and image of the immortal and immaculate Deity. Oh, if we had been spotless and undying,
like the God whose image Adam bore, we might well have endured to have the earth sterile
and barren. And all the pains and pangs which the curse brought upon us would have been
light and trivial–if we had still retained the image of our God.
Now then, my Brethren, it is this which Christ restores to us. He re-makes us, takes away
the sinful, rebellious visage, which our father bore when he was expelled from the garden.
He re-stamps God’s own face on us and makes us in the image of the Most High again. Oh,
if Eden were a sorrowful loss and if it were desirable to obtain its Paradise again, surely the
image of God must be desirable first and foremost of all.
But, then, ought not that to be the object of all ambition, which is the ultimate end of God’s
decree? God, it is true, has predestinated believers to Heaven–but that is not all. I do not
read in so many words that the saints are predestinated to Paradise, but I do read that they
are predestinated to be conformed to the image of His dear Son. This is the end of the
whole predestination of God–to make His elect like their Elder Brother, that He may be the
first-born among many brethren. And that which God sees great enough to be the object of
all His acts in Providence and all His deeds in grace–that which He makes the ultimate end
of His predestination–ought certainly never to be a trifle to you and to me. Rather, we
ought to pant and long for it as the highest desire of our souls.
But again–the image of Christ is the Spirit’s latent work in us. In that day, when we are
regenerated, the new man is put into us. Now in what image is that new man? It is in the
image of Him that created him. The new man, we are expressly told by Paul is renewed in
the image of Christ Jesus. The moment that a sinner believes there is put into him the first
germ of a perfect Christ. It needs but that it should be nourished by the Spirit and
continually fed and it will grow into the perfect stature of a man in Christ.
Yet evennow in a believer, who was converted but yesterday, there is the image of Christ,
though it has not come to the perfect stature–just as the new-born child is a man and in a
certain sense perfect and bears completely the image of manhood. Yet it is true that that
image is not fully developed. So in the new-born believer there is Christ, the indwelling
Christ, but it is the Christ of the manger rather than the Christ of the wilderness.
There is an infant Christ in every Christian–that Christ is to grow and to expand–and then
at last in death, shaking off the coils–the troublesome burden of the old man–this new man
which has been growing these years by grace shall step out. And as the serpent casts off its
old skin and comes out fresh and young covered with azure hues, so shall the new man
leave all corruptions behind. And we shall be discovered to be made in the perfect image of
Christ Jesus our Lord and Master. Now, if this is the Spirit’s work, certainly it ought to be
our love and we ought to be everseeking after it.
But further, my dear Friends, I need not plead this case with you if you are Christians, for
there is not a believer alive who does not pant to be like Christ. If I had but one prayer to
pray and might not pray another, it would be this, “Lord, make me like Christ,” for that is
to comprehend all our other prayers in one. Like Christ, free from all corruptions should I
be–free from infirmity and passion. I might be tempted, but I could say, “The Prince of this

8. world comes and has nothing in me.” “Like Christ”–O if that prayer should involve the
lion’s den, or the furnace’s fiery heat, never mind!
We could take these encumbrances upon the blessedestate if we could but once have the
fair hands. To be like Christ–Oh, what trial would you not endure with it eventhough you
had the direst tribulations? Better to be like Christ in His poverty, in His wanting a place
whereon to lay His head–better to be like He is as despised and rejected of men, than to be
like a Caesar, or the richest man in the world’s eye, the most happy of men. Better to be
with Christ in His worst estate than to be with an evil man in his best. If, then, this is the
universal prayer and cry of the Christian, shall not we, my Brethren, as part of the same
family, join in it and say, “Lord, make me to be conformed to the image of Christ, my
Lord”?
And after all, if we need anything to whet our appetites and to stimulate our desires once
more–is not this our highest glory on earth and is not this our crowning privilege above?
What more glorious for a man than to be like Christ? I do believe that if the spirit of envy
could penetrate the hierarchy of angels, Gabriel would envy the poorest man on earth,
because that man has a possibility of being like Christ–while the angel–though he may be
like He is in some respects, can never grow into the perfect stature of a man in Christ.
I do think, Brethren, that if it came to the point today and the angelic spirits could have
permission to exchange their robes of light for our livery of rags–if they could lay aside
their harps to take up the tools of our toil–if they could relinquish their crowns to have
their immortal brows moistened with our sweat. If they could give up the golden streets to
tread earth’s mire and dirt–they would think it a high honor and a matchless privilege to
be allowed to make the exchange–with this proviso–that thereby they might be recognized
as being in the likeness of the Son of God. Why this will make believers throughout eternity
distinguished.
Many a man has thought that a few hour’s toil was but a mere trifle–a few minutes'
exposure of his life was a little thing only to be snapped at if he might by that win years of
honor and esteemamong the sons of men. But what must it be in comparison when these
light afflictions which are but for a moment, and put us in the posture and give us the
possibility of becoming conformed to the image of Christ? I tell you, Gabriel–if you can
hear the voice of mortals–that sinner though I am and groaning beneath the load of my
inbred sin. Mixed though I am with the sons of men and often groaning in the tents of
Kedar. Yet I would not change places with you, for I have the hope, the hope to which you
can not aspire, that after I have slept in death, I shall wake up in His likeness!
And as I have borne “the image of the earthy,” so shall I bear “the image of the heavenly.”
You will not scorn me, I know, bright spirit, because I bear the broken and disfigured
image of the earthy. You, too, would be glad to try to bear it if you might afterwards, as the
result thereof, bear the image of the heavenly. To see the glee of Christ is angels' joy. To
wear that face is ours. To bow before it is their delight, but to be transformed into it is our
privilege–a privilege, I dare say, which no other creature that God has evermade shall
possess–the privilege of being like the Son of Man and so, like the Son of God.
III. But, thirdly and lastly, IS IT POSSIBLE? IS IT POSSIBLE? “I have tried,” says Belle,
“to make myself like Christ and I cannot.” Indeed, you can not. Ah, there is a skill needed
to make you like Christ. Why, Sirs, the most wondrous artists who have never failed

9. before, always fail in the very portrait of Christ. They cannot paint the Chief among ten
thousand, the Altogether Lovely. They fail entirely when they once come there. They may
labor, they may strive, but He is fairer than the sons of men. And if so with the earthy
image, what must it be with that within?
Orators, before whose eloquence men have been swayed to and fro as the waves are tossed
by the fourth wind, have confessedtheir utter inability, by many figures of speech, everto
reach the excellencies of Christ. Divine poets, whose hearts have been pregnant with
celestial fire, have been compelled to lay down their harps and relinquish all hope everto
sing the song of songs concerning this fairest Solomon.
And must it not be a vastly harder task for a man to be made like Christ? If we can neither
paint Him, nor sing Him, nor preach Him, how can we live Him? How can we be like Him?
How can we bear His image if we cannot evenpaint it? Indeed, if this were our work, it
were impracticable and we might dissuade you from the task. But it is not your work, it is
God’s work. ‘Twas God who predestinated us to be conformed to the image of His Son.
And God who “made the decree” will fulfill it Himself. And by His omnipotence, the same
power which created Christ in the virgin’s womb shall create a Christ evenin our sinful
hearts and cause our sins to die out before the indwelling of the living Christ.
But wherein lies the hardness of our being made like Christ? I suppose it lies first, in the
material to be worked upon. “Oh,” says one, “there is never a possibility of making an
image of Christ out of me. Sculptors choose polished marble. I, indeed, am but a rough
unhewn stone of the quarry–unworkable. I know that the chisel will only blunt its edge
upon me. I never can be made like Christ. What? Build a temple for God out of bramble
bushes? Make a crown for the King of kings out of common pebbles of the brook? No,” say
we, “it cannot be.”
But, stop, Sir–what matters the material when you know the great Creator? God is the
great Artist who has predestinated and decreed that He will make you, who are today like a
devil, one day to be like Christ! It is a daring task. It is like God. It is an impossible task. It
is only fit for one hand and that One has undertaken it and will achieve it. For, sirs, when
God decrees a thing, what is to stand in His way? He can make pathways through the
flood–He that can take the fiery power out of the flame–He can take the drowning
influence out of the waters. To Him all things are possible. Can He not, then, evenin the
charnel-house of your heart, put a Christ who shall bring a glorious resurrection, put a
new life in you and transmute eventhe base metal of your nature till you shall become like
the golden nature of Him who is God incarnate? Oh, when we have God to deal with–what
matters the material? He can overthrow your depravity, can cast off your lust and make
you like your Lord.
“Ah, but,” says one, “there is another difficulty. Think what a world I live in. How can I be
like Christ? It is very well preaching this, Sir, to us. If you had a number of hermits' cells
for us all to live in, it might be done. If you would build a large monastery and let us all live
as Christian brethren together, it might be possible. But I tell you, Sir, you do not know my
business. It cannot be done, Sir. I have to mix with men that curse and blaspheme. I cannot
be like Christ. Besides, my business is so trying to the temper, so irritating, it cannot be
done, Sir, I tell you.

10. “And then, you do not know we have so many tricks in trade and our trade has so many
temptations in it that it is very difficult for us to prevent ourselves being decoyed. Sir, it is
not possible for us to be like Christ while we have to mix with this wicked world. We get
one touch, as it were, put into the picture on a Sunday and we think we shall be like Christ
one day, but the devil puts six black touches in during the week and spoils the whole. It
cannot be done. Sir, it is not possible we should everbe like Christ.”
But God says it shall be done. God has predestinated you, if you are a believer, to be
conformed to the image of His dear Son. Of course Satan will do his best to stop God’s
decrees. But what shall become of anything that stands in the way of God’s decree? As the
car of Juggernaut rolls remorselessly on and crushes any man–be he king or whatever–who
dares to place himself in his way so shall God’s decree. On, on it goes and through blood
and bones of your carnal nature and natural depravity that triumphant chariot of God
shall grind.
“A hideous figure,” you say. Indeed, Sirs, you shall find that there is something hideous in
your experience. You will have to suffer for it. If you are in this world you will have to be as
Jesus was in this world. Rest assuredthat though God will make you like Christ, yet
inasmuch as you are in a world of sinners, it will necessitate your suffering like He suffered.
It will not take from you the power to bear His image, but it will bring about you, as a
hornet’s nest, all those who hated Christ aforetime.
I was standing one day at my window when living far from London and I saw on a house
opposite a canary, which had by some means or other got loose from its cage. It had no
sooner rested upon the roof than about twenty sparrows came round it and began to pick
and pull and although the poor thing resistedand flew here and there, it stood but a very
poor chance in the midst of so many enemies. I remembered that text–“My heritage is unto
me as a speckledbird. The birds round about are against her.”
That will be your lot. Mark this! If you are to be like Christ you will be a speckled bird and
if you are not pecked upon by others, you may question whether you are not one of their
own kind and therefore they let you alone and freely associate with you. But if you differ
from them and prove you have another nature than theirs, you will surely be opposed and
maligned, evenas your Masterwas.
Once more and I have done. Many a Christian heart has said, “I think the difficulty about
the material is not so great when I think of the omnipotence of God. And the difficulty
about the associations is not so very hard, for I can suffer and I am willing to suffer if I
may but be like Christ. But the great and insurmountable obstacle is this–that image is so
perfect I can never reach it. It is high as Heaven–what can I know? It surpasses my
thoughts, I cannot evenconceive the ideal. How then can I reach the feet? If it were to be
like David I might hope it. If it were to be made like Josiah, or some of the ancient saints, I
might think it possible.
“But to be like Christ, who is without spot or blemish and the chief among ten thousand
and altogether lovely, I cannot hope it. I look, Sir. I look and look and look again, till I turn
away, tears filling my eyes and I say, ‘Oh, it were presumption for such a fallen worm as I
to hope to be like Christ.’ ” And did you know it, that while you were thus speaking, you
were really getting the thing you thought to be impossible? Or did you know that, while
you were gazing on Christ, you were using the only means which can be used to effect the

11. Divine purpose? And when you bowed before that image overawed, do you know it was
because you began to be made like it? When I come to love the image of Christ it is because
I have some measure of likeness to it.
It was said of Cicero’s works if any man could read them with admiration, he must be in a
degree an orator himself. And if any man can read the life of Christ and really love it,
methinks there must be somewhat–however little–that is Christ-like within himself. And if
you as believers will look much at Christ, you will grow like Him. You shall be transformed
from glory to glory as by the image of the Lord. I look at you, I do not grow like you. You
look at me, you grow not like me.
You look at Christ–Christ looks at you–he is photographed on you by His own power of
light. Without need of any light beyond Himself, He photographs His image on the face of
those who live much in fellowship with Him and who contemplate much His character.
Now then Believer, it is true the image of Christ is sublime, but then it, by the Spirit, makes
you into itself so that the difficulty supplies the means and that which looks like the
obstacle becomes really the means to the attainment thereof. Go again and look at Christ.
Go and weep because you are not like He is. Go and bow before Him with adoration. Go
and strain upwards to that great height.
In doing so your very failures are successes. Your fears are proofs that you are beginning
to be like He is. Are you not beginning to sorrow as He sorrowed? Your very agony,
because you cannot be as He is, is a beginning of the agony which He endured, because He
would have had the cup pass from Him. I say, Brothers and Sisters, that the more you look
at Him though it may tend to dispirit you, that very dispiriting is a part of the divine
process. It is a chipping away from the block of marble an excrescence, which, if not
removed, would have ruined the image entirely. God help you to live near to Christ and so
shall you be more and more like He is every day!
To conclude–one thing is certain and having mentioned that, I have done. You will either
bear the image of Christ or the image of Satan. You will be developed, everyone of you,
Brothers and Sisters. Either those eyes will develop till they are the very eyes of fiends and
roll with the hellish leer of blasphemy–that mouth will be developed till it gnashes its teeth
in diabolic scorn. That hand will be developed till it has itself as though it were iron and
dares to defy the Eternal–that soul will be developed till it becomes a living Hell, a Hell as
full of pains as Hell itself is full of demons.
Or else–andGod grant that you may have this last alternative!–or else those eyes will shine
till they become like the eyes of Christ, which are as flames of fire. That face will be
transformed till it becomes like the face of Christ, as though it glowed with Heavenitself.
That heart will be developed till it becomes a Heaven as full of songs as Heavenitself is full
of music. By faith in Christ, or unbelief, your destiny may be known. Do you believe in
Christ? You are predestinated to be like He is. Are you an unbeliever? Then if you die so,
you shall be transformed into the image of darkness. God save you! Christ help you!
“Believe in the Lord Jesus Christ and you shall be saved,” for “He that believes and is
baptized shall be saved. But he that believes not shall be damned.”
God add his blessing for Jesus' sake!

12. BIBLEHUB RESOURCES
God's Mingled Providences
Romans 8:28
C.H. Irwin
And we know that all things work together for goodto them that love God.
This was a remarkable statementfor the Apostle Paul to make, especially
when we considerhow much he had suffered because ofhis love to God and
his truth. He had been imprisoned, he had been stoned, he had been beaten
with stripes; and yet, after all this, he is able to say that "allthings work
togetherfor goodto them that love God." Some might be disposedto doubt
such a statementwith regard to the experience evenof the Christian. Yet
many others besides Paulhave borne similar testimony. David said, "I have
been young, and now am old; yet never have I seenthe righteous forsaken,
nor his seedbegging bread" (Psalm37:25). And again, "Before I was afflicted
I went astray; but now have I kept thy Word It is goodfor me that I have
been afflicted; that I might learn thy statutes" (Psalm119:67, 71).
I. THERE IS GOOD IN ALL THE PROVIDENCESOF GOD. Many persons
think there is goodonly in those things that give pleasure or delight to body or
mind. They will admit that there is goodin health and prosperity, But they
find it hard to see what goodthere can be in sickness,in adversity, in poverty,
or in sorrow. The apostle takes a wider view of life's experiences. He holds
that "all things work togetherfor good." He could appreciate the joys of life,
but he felt that there was a wise purpose and blessing in life's sorrows and
trials also. Our human nature is in itself unholy, alienatedfrom God, easily
absorbedby the influences of this present world, and easily led awayby
temptation and sin. What a proof of the ungodliness of man's nature is
afforded by the fact that many are as little affectedby the most certainand
most important religious truths, which they profess to believe in, as if they did
not believe them at all! There are no truths more universally admitted than
the existence and moral government of God, the certainty of death and of a
future state of rewards and punishments. Yet how many do we see around us
whose characterand conduct afford almost no evidence that they believe in
these truths at all! How, then, are men to be rousedfrom their indifference?
How are they to be led to think seriouslyof their ownsouls and that eternity
that awaits them? Some might be disposedto answer- By what we ordinarily

13. call exhibitions of God's love and goodness. Butwe are having exhibitions of
God's love and goodness suppliedto us every day in our daily food, in health
and strength, and all the other blessings and comforts which we enjoy. Yet
these, instead of making men think of eternity, seemto make them think more
of this present world. God's goodness,insteadof leading them to repentance,
hardens their hearts. The discipline and awakening ofsuffering and trial are
needed. These trials, breaking in upon the routine of our daily business and
enjoyments, help to withdraw our desires from the things of this perishing
world, and to fix them upon a more enduring substance. They remind us that
this is not our rest; that we are entirely dependent upon a powerthat is above
us for all our happiness and comforts; and that there is indeed a God that
judgeth in the earth. There is nothing more calculatedto show a man his own
weakness andhis dependence upon a higher Power, and to leadhim to reflect
seriouslyupon his future prospects, than to find himself, in the midst of
important and perhaps pressing duties, suddenly laid aside, stretchedupon a
bed of sickness, racked, it may be, with pain, and unable to do anything for
himself. In such circumstances we must feel that "it is not in man that walketh
to direct his steps." There are many Christians everywhere who, with feelings
of deep humility and gratitude, are ready to acknowledgethatthey never had
any serious thought of eternity, that they never knew the powerof the love of
Christ, and that they were never led to seek him as their Saviour, until the day
of adversity made them consider;until they were stripped of their dearest
possessions;until they were warned by the sudden death of some one who was
dear to them; or until they themselves were laid upon a bed of sickness,and
brought nigh unto the gates ofdeath. "Lo, all these things workethGod
oftentimes with men, to bring back his soul from the pit, to be enlightened
with the light of the living" (Job 33:29, 30). And through all the Christian life,
how many times we have to thank God for the discipline of trial! Our trials
have often proved to be our greatestblessings (seealso onRomans 5:3-6).
II. WHO ARE THOSE THAT EXPERIENCETHIS GOOD IN ALL GOD'S
PROVIDENCES?"All things work together for goodto them that love God.
It is not all men, therefore, who are entitled to such a happy way of looking at
the events of life. There are many in whose case everything that God gives
them seems to be turned into evil. Not merely the trials which harden their
hearts, but also his blessings which they abuse and are ungrateful for, and the
life he gives them, which they misspend. The more they have prospered, the
more they have forgottenGod. Those things that might be a blessing if rightly
used, become their greatestcurse. Love to God is the quality that makes all
life happy and blessed. Love to Godsweetens everybitter cup, and lightens

14. every heavy burden. For if we love him, we must know him, we must trust
him. That is the threefold cordthat binds the Christian unto God, and that
keeps him safe in all the changes and circumstances oflife. In order to love
God, we must know him and trust him. This knowledge and this trust can
only come by the study of God's Word. This love canonly come from a heart
that has experienced the regenerating powerof the Holy Spirit. The natural
man is enmity againstGod. Cultivate the love of God if you would have light
for the dark places of life, if you would have strength for its hours of
weakness,and comfort for its hours of trial and sorrow. Thenyou will
experience that all things work togetherfor goodto them that love God." -
C.H.I.
Biblical Illustrator
For whom He did foreknow, He also did predestinate to be conformed to the
image of His Son.
Romans 8:29
Foreknowledgeand predestination
Prof. Godet.
The "for" bears on the previous verse. All things must turn to the goodof
them that are calledaccording to God's eternal plan, because, once
foreknown, He has determined to bring them to the glorious consummation of
perfect likeness to His Son. The decree ofpredestination is founded on the act
of foreknowledge. In what respectdid Godforeknow them? Obviously not as
being one day to exist. Forthe foreknowledgein that case wouldapply to all

15. men, and the apostle would not have said "whomHe foreknew." Neitheris it
as future savedand glorified ones that He foreknew them; for this is the
objectof the decree of predestination of which Paul goes on to speak;and this
objectcannot at the same time be that of the foreknowledge. There is but one
answer:foreknownas sure to fulfil the condition of salvation, viz., faith; so:
foreknownas His by faith. The act of knowing, like that of seeing, supposes an
objectperceived. It is not the actthat creates the object, but the objectwhich
determines the act. And the same is the case with Divine prevision or
foreknowledge:for in the case of Godwho lives above-time foreseeing is
seeing;knowing what shall be is knowing what to Him already is. And
therefore it is the believer's faith which, as a future act, but in His sight
already existing, which determines His foreknowledge.This faith does not
exist because Godsees it; He sees it because it will come into being at a given
moment, in time. We thus get at the thought of the apostle:whom God knew
beforehand as certain to believe, whose faith He beheld eternally, He
designated, predestinated, as the objects ofa grand decree, to wit, that He will
not abandon them till He has brought them to the perfect likeness ofHis own
Son. Will in God is neither arbitrary nor blind; it is basedon a principle of
light, on knowledge. In relation to the man whose faith God foresees, He
decrees salvationand glory. The predestination of which Paul speaks is not a
predestination to faith, but a predestination to glory, founded on the prevision
of faith. Faith is in a sense the work of God; but it contains a factor, in virtue
of which it reacts onGod, as an objectreacts on the mind which takes
cognizance ofit; this is the free adherence of man to the solicitationof God.
Here is the element which distinguishes the act of foreknowledgefrom that of
predestination, and because ofwhich the former logicallyprecedes the latter.
(Prof. Godet.)
The believer's conformity to Christ
Thomas Horton, D.D.
There is a threefold conformity which a believer is said to have to Christ — of
holiness, of suffering, of glory. First, of holiness and sanctification. Everytrue
child of God he is predestinatedto be conformed to the image of Christ, that
is, to be holy as He was holy. And this againto a double purpose. First, in
affectionand disposition, to be carried by the same spirit. "Let the same mind
be in you which was in Christ Jesus" (Philippians 2:5; Romans 8:9). Again,
secondly, in life and conversation;we must be like to Him in this also (1 John
2:6). When we say that we are to be like Christ, and to do that which He did,

16. this is rightly to be understood by us, and in that sense whereinit is spoken;
namely, as to those kind of actions alone which are imitable by us, and which
it lies in our wayto follow, and to conform unto, and to take Him for our
ensample. There are three sorts of actions of Christ's which are mentioned in
Scripture. First, His work of mediation. Secondly, His working of miracles.
And thirdly, His works of obedience, and conformity to the law of God in all
those moral actions which came from Him. The two former of these they are
wholly beyond our imitation. God will Himself one day make a serious search
and inquiry here into. He will ask concerning every man whose image and
superscription he hath upon him, whether the image of Christ, or the image of
Satan. And according as it is in this respectwith him, so shall be also his
future condition. Menmay possibly sometimes herein deceive others, and
oftentimes do so. While it is saidhere, that we are predestinatedto be
conformed to the image of Christ; and that this in one sense is meant of
holiness;then we see here what I formerly hinted, that our sanctificationis a
specialfruit and effect of our election, and that which the Lord does mainly
and chiefly intend to us in His choosing of us. The secondconformity, in which
believers stand to Christ, is a conformity of suffering and of affliction. This
was another image of His whereby He was made knownto the world. And this
in all the particular explications of it; as, first, in the cause ofsuffering, we are
conformable in this, for as Christ suffered for righteousness sake (1 Peter
2:21, 22). Secondly, as in the cause ofsuffering, so also in the kind of suffering,
there is a conformity to Christ's image in this also. Kind for kind, reproach,
disgrace, hatred, outward violence, and death itself in the worstcircumstances
of it. Thirdly, in the manner of suffering. There is in Christians, and so ought
to be likewise a conformity to Christ in this also. To suffer with the same spirit
as we find Him to have done. The considerationof this point may be thus far
useful to us. First, as it may serve to inform us of the state and condition of a
Christian what it is. Therefore secondly, this teaches us all to prepare and to
provide for suffering. Thirdly, we have hence also a ground of patience and
comfort in afflictions, which do at any time fall upon us, that they are not such
things as do come to us by chance, but by specialorderand dispensation from
God. The third and last, is a conformity in glory. This is another kind of
correspondencywhich the Scripture does sometimes intimate and declare
unto us, that we shall be changedinto the same image with Christ from glory
to glory (2 Corinthians 3:18). "And as we have born the image of the earthly,
so we shall also bear the image of the heavenly" (1 Corinthians 15:49). It is
said in John 17:22, "The glory which Thou hast given Me, I have given them."
This is grounded, first of all upon the forementioned union which believers
have with Christ; as from thence they conform to Him in His sufferings, so

17. also in His glory. Secondly, we have the praise of Christ to this purpose, "Ye
which have been with Me in My temptations, ye shall be with Me in My
kingdom" (Luke 22:30). Thirdly, we have for this also the prayer of Christ
(John 17:24). As the promise of Christ is most infallible, so the prayer of
Christ is most effectual;and as Christ is sure to perform whateverHe hath
made tender of to us, so He is sure also to obtain whateverHe hath requested
for us. Godthe Father will hear His Son in all His petitions; "I know," says
He, "that Thou hearestMe always" (John11:42). And so in this petition
especially, amongstand above all the rest. The use of this point to ourselves
comes to this — First, as matter of comfortand satisfactionto us in all those
troubles and afflictions which do at any time befall us, and our conformity to
Christ in suffering. Secondly, this may serve also to put a lustre and splendour
upon the saints and servants of God in the midst of all those disparagements
and contempts which are castupon them. Thirdly, we should also hence
labour to be fitted for this glorious condition of conformity to Christ in glory.
The third and lastis the limitation of this conformity here mentioned, and
that is in these words, "That He might be the first-born among many
brethren." First, to take notice of their relation; the saints, and such as are
true Christians, they are all of them brethren. First, brethren to Christ; they
are His brethren, thus in Hebrews 2:11, 12. First, as partaking of the same
nature. Secondly, as partaking of the same Father. Thirdly, as partaking of
the same Spirit, etc. Secondly, they are brethren also, as being so one to
another (1 Thessalonians5:26, 27;1 John 3:16). This they are said to be upon
a various account. First, as of the same professionand of the same heavenly
calling. Secondly, of the same family and household; the family of heaven, the
household of faith. Thirdly, having the same inheritance allotted unto them.
The third and lastparticular is their order; to wit, in reference to Christ, and
that is, they are younger brethren," that He might be the first-born amongst
them; and herein especiallydoes consistthe limitation of the saints for their
conformity to Christ's image. It is still with this reservation, that He is the
chief and principal. Christ He is the first-born amongstmany brethren, take
notice of that. Christ is the first-born; that is, the Chief. First, in point of
holiness;He is the first-born in this explication, and that in a twofold respect.
First, in regard of capacity, as He hath a greatermeasure of holiness in
Himself than any of His brethren. Secondly, in regardof conveyance, as He is
the spring and fountain, and deriver of holiness unto them. Secondly, in point
of suffering. It holds there also that Christ hath the precedencyand priority
afore any other besides. This seems in a specialmanner to be here intended.
That the sufferings of Christ, they were greaterthan all the sufferings of any
of the saints. First, they were greatersubjective, in regardof the eminency of

18. the personthat did undergo them, as being no other than the Son of God
Himself, the Lord of glory. Secondly, those sufferings of Christ, they were
greater, also extensive, in regard of things which He suffered in, as to all kinds
and particulars; not only in His body, in all the parts and members thereof,
but also in His soul, as to all the powers and faculties thereof. Thirdly, greater
intensive in regard of the exquisiteness of the pains and torments themselves
which He suffered; it is said, "It pleasedthe Lord to bruise Him (Isaiah
53:10). The third and last is in point of glory; Christ has the pre-eminence
here likewise. We are predestinatedto be conformed to the image of the Son
of God in this particular amongst the rest; but yet still so as we must give Him
leave to go before us, and to have the precedencyof us; upon which account
He is callednot only the Author, but also the Captain of their salvation
(Hebrews 2:10). First, Christ as the Head of the Church hath the pre-
eminence of dignity and power, and of all here in this life. The first-born in
ancient time had the precedencyin this particular. The excellencyof dignity,
and the excellencyof power, as it is in Genesis 49:3. They were princes and
priests in their families. Secondly, for the life to come; Christ He hath the pre-
eminence of the saints here also, being the greatHeir of eternal glory. It is
true they are made conformable to His image in glory; but it is to the truth of
His image, not to the transcendency;they are partakers with Him of the same
glory in kind, but not of the same glory in degree. Therefore accordinglyit
should teachus to give all honour and glory unto Him, as standing in this
relation to us, and we to Him, as members under this Head, as subjects under
this Lord, as younger brethren under this First-born.
(Thomas Horton, D.D.)
The objectof predestination -- conformity to Christ
S. Martin.
It is a sad circumstance that a large number of professing Christians
completely overlook that in which our salvationchiefly consists. Thoseof
whom we speak say, "To be forgiven is to be saved — to be justified is to be
saved." But to be forgiven is only a part of salvation, to be justified is only a
part of salvation. God teaches us that redemption consists, notmerely in being
accountedrighteous, but in being made righteous. We are told by the Apostle
Paul that Christians are predestinated to be conformed to the image of God's
Son. God's provision for renewing man contemplates likeness to Christ. This
provision consists of the atonement and the ministrations of the Holy Ghost.
Christian truth has its centre and substance in Christ; and the Holy Ghostin

19. His revelations to us, revealchiefly Christ. Such contactmust produce
correspondence andlikeness. No nobler pattern could be present to God.
Look, for a moment, simply at the human nature of Christ. There, in that
human nature, all is goodness. We will carry these remarks a little further,
and saythat conformity to a less perfect pattern would not exhaust those
capacities ofthe human soul which God gave to that soul when He createdit,
or satisfy the thirsts awakenedin the human spirit, when that spirit is
reconciledto God. The heart of man is capable of being made a complete
likeness of God. Oh, how you sin againstyourselves when you degrade
yourselves — when you actas though you were sent into this world simply to
eat, and drink, and put on raiment! We remark, further, that all under the
Christian dispensation, who seek renewalinto God's image, make Christ their
Example. Now, in this realhuman life Christ sets us an example. He hereby
shows what humanity in close connectionwith God can be. The end and
tendency of all Divine dispensations, since the Fall, have been to fix the
attention of mankind on Christ. Now, while the thoughts of renewedmen are
frequently occupiedwith their Saviour, their hearts are warm towards Him.
Cold metal will not take the mould; you may try to drive it into the mould, but
you cannot; or, if you get it into the mould by powerful hammers, it will not
take the form of the mould even then; it will come out as an unshapen lump;
but metal liquified will run into any shape. Just so the soul of man in contact
with Christ. When that soul is fused by the powerof love, it immediately takes
the likeness ofthe Saviour. If we could only raise our eyes above the level of
the Church, and fix them upon the Saviour, there would be an improvement
in our character, and in our style of life immediately. The image becomes an
essentialpart of the individual. It is in the core of his nature. It is a substantial
likeness wroughtinto the material of the inner self. Now let us, for a moment,
dwell on the fact that this likeness is visible. God, of course, seesit. The angels
see it — renewedmen see it, the ungodly sometimes see it. All may see it. Not
if you take your microscope andmagnify a mote until it seema beam, and a
beam so large that nought beside is visible! — you will not see it then. If you
apply your microscope to some one of your faults, you will not then see the
likeness ofChrist. You must look at yourselves as a whole, if you would judge
of that which is being done for you. Or, to use another illustration, you will
not see the likeness ofChrist, if you take your dissecting knife, and, cutting
out some plague spot of the flesh, examine it as though that dull, foul lump
were the whole body — of course, you will not see the Divine workmanshipin
your characterthen, Nor will you be able to see it if you look for the stature
and strength of manhood, where you can expectto find only the form and the
feebleness ofinfancy? But if you know what to look for, where to look for it,

20. and when, then the image of God, in the regeneratedman, may be seenby
you; seen, if you be regenerated, in your own heart, and seenin others, if they
too be born again. Let me remind you that the delineation of God's image is
progressive. "We allwith open face, beholding, as in a glass, the glory of the
Lord, are changedinto the same image, from glory to glory, even as by the
Spirit of the Lord." They are born againto possess this image, and as they
grow up into it, it expands and becomes perfected.
(S. Martin.)
Predestination
John Wesley, M.A.
The apostle is not here describing a chain of causes and effects, but simply
showing the method in which God works;the order in which the several
branches of salvationconstantlyfollow eachother. This will be clearif we
survey the work of Godin the salvation of men —
I. FORWARD.
1. God foreknew allwho would believe — i.e., speaking afterthe manner of
men, for properly there is neither fore or after knowledge in God. All time, or
rather all eternity, is presentto Him at once. But we must not think that
things are because He knows them, any more than the sun shines because I see
it. Men are as free in believing or not believing as if God did not know it at all.
2. Whom God foreknew He "predestinated," etc. — i.e. God decrees from
everlasting that all who believe in the Son of His love shall be conformed to
His image. Accordingly all who believe in Christ receive "the end of their
faith, the salvation of their souls," and this in virtue of the unchangeable
decree, "He that believeth shall be saved," etc.
3. Whom He predestinatedHe also called — outwardly by His Word,
inwardly by His Spirit.
4. Whom He calledHe justified — i.e., here, made just. He executedthe
decree, "conforming them to the image of His Son," or sanctifiedthem.
5. Whom He justified He glorified. "Having made them meet to be partakers
of the inheritance of the saints," He "gives them the kingdom prepared for
them."
II. BACKWARD.
1. Take your stand with "the multitude which no man can number," and you
will find none who was not sanctifiedbefore he was glorified.

21. 2. Take a view of the sanctifiedon earth and you will find all were first called.
3. Who are they that are thus calledbut those whom God had predestinated to
be conformed to the image of Christ, "for Godcalls none, but according to the
counselof His will."
4. All God predestinated He foreknew. He saw them as believers, and as such
predestinated them to salvationaccording to the eternaldecree. "He that
believeth shall be saved." Conclusion:God sees and knows from everlasting to
everlasting through one eternal now. Yet in condescensionto our weaknessHe
speaks afterthe manner of men of His purpose, counsel, plan, foreknowledge.
(John Wesley, M.A.)
Predestination
P. Strutt.
I. IN RELATION TO MAN. What is the designof God in predestination?
"Conformity to the image of His Son." To make a little Jesus Christ of a man
— that is what God does. What God predestines to do for man is what man,
left to himself, does not and never will wish for. No unconverted man, no lost
soul, no devil wishes to be like Christ. To wish to be goodis itself a kind of
goodness,and to wish to be like Jesus Christ is in some degree to resemble
Him. Observe —
1. There is nothing here about a predestination of men to eternalmisery. Our
text speaks ofnothing but goodfor man.
2. Predestinationhas reference to characterrather than condition. It is not a
plan by which men are to be made happy hereafterirrespectivelyof their
inward nature and disposition.
3. The predestination of Godincludes all the laws, processes,means, and
instruments by which the result is secured, as adapted to the constitution of
the mind, the will, and the affections, to be renewedand sanctified. In His
providential dealings the plan of God includes not only the end, but the
means. The man who only takes a part of God's plan might sit down in the
corner of the field, and there reason, "If a crop of corn is to grow here, it will
grow;therefore I will lie down and leave the matter to God." But the man
who has a firmer faith in predestination will say, "If a crop of corn is to grow
here, I must labour because labour is comprehended in God's scheme."
Therefore the man who contents himself with saying, "If I am to be saved I
shall be saved," is only half a believerin predestination. The thorough

22. believer in it will "give all diligence to make his calling and electionsure, and
work out his own salvation, because it is God that workethin him."
4. The only evidence of personalpredestination is in the attainment of the end
proclaimed — Conformity to Christ. You may hold the doctrine of election
and yet be none of the elect. You may be a drunkard, etc., and that is no part
of God's purpose. You may even rejectthe doctrine, and yet be yourself an
exemplification of it — God's workmanship.
II. IN RELATION TO GOD.
1. It is God who works salvationin those who are saved. It is not that we have
nothing to do and are to abandon ourselves to the current of events, but that
the first and efficient Author of our salvationis God.
2. What God works in time is the effectof His eternal purpose. As the actof
electionis the actof God, so it is not done without forethought and design. The
whole universe is formed, and all its parts organisedafterthe purpose of God,
planned by infinite wisdom and regulatedby infinite power. Now, if this be so
in regard to the fall of a sparrow, the numbering of the hairs of our head, etc.,
how much more in the building of the spiritual kingdom and temple of God! If
the framework of the scaffoldhas been so wisely formed, how much more the
palace to which it is subordinate! What it was right for Him to do, it was right
for Him to purpose to do. Conclusion:The Divine predestination —
1. Wears towards men only an aspectof love. Its sole objectis to make men
like Christ.
2. Respectsthe accomplishment of a work of grace, which without would
never be accomplishedatall.
3. The only satisfactorymark of our interestin it is our conformity to Christ.
4. In the experience ofsalvation let this doctrine have its proper place. There
is predestination in the entire process. Butthe use of means comes before
attainment of the end. The first appealof God to us is to believe on the Lord
Jesus Christ. Let us begin with that. Leave out for the present the perplexing
question, "Am I one of the elect?" Our electionmust manifest itself by our
growing conformity to Christ. The purpose of God is to be read in the work of
God. And if this evidence appear, let it humble and awakengratitude in you.
(P. Strutt.)
Predestination
Prof. Beet.

23. is to mark out beforehand especiallyin one's mind. Only in Ephesians 1:5, 11;
Acts 4:28; 1 Corinthians 2:7. It is more definite than "purpose." A parent who
before his child is old enough for a trade, choosesa trade for him, predestines
the boy. He marks out beforehand a path in which he designs him to go. So
God from eternity resolvedthat believers should be made like His Son.
Foreordinationis simply a purpose, and by no means implies the inevitable
accomplishmentof the purpose. The boy marked out for one trade may enter
another. But it might be thought that what God foreordainedmust in every
case be realised. But Godhas thought fit that the accomplishmentof His own
purposes shall depend upon man's faith. Hence Paul solemnly warns his
readers that, unless they continue in faith, they will, although foreordained to
glory, be cut off (Romans 11:21, 22). So in Jeremiah 18:7-12, Godexpressly
declares that the accomplishment of His purpose of blessing to Israeldepends
upon Israel's conduct. The doctrine of predestinationis thus consistentwith
the teaching that salvation depends upon eachman's own faith (Romans 9:32;
Romans 11:22f); with the teaching that God is using means to lead all men to
repentance (Romans 2:4); and with the universality of the purpose of
redemption (Romans 5:18).
(Prof. Beet.)
Glorious predestination
C. H. Spurgeon.
I. OUR CONFORMITYTO CHRIST IS THE SACRED OBJECT OF
PREDESTINATION. We are to be conformed to Him —
1. As to nature. It is not possible for us to be Divine, yet we are made
"partakers ofthe Divine nature." We cannot be precisely as God is, yet as we
have borne the image of the earthy we shall also bear the image of the
heavenly. The new birth as surely stamps us with the image of Christ as our
first birth impressed us with a resemblance to the fathers of our flesh.
2. As to relationship. Our Lord is the Son of God; and truly now are we the
sons of God. As Christ's Sonship was attestedat His baptism by the voice
from heaven and the Holy Ghost, so the voice of God in the Word has testified
to us our Heavenly Father's love; and the Holy Spirit has borne witness with
our spirits that we are the children of God.
3. In our actions. As a Son Christ servedHis Father, and you could see the
nature of God in His sympathy with and exactimitation of God; and so we are
to speak the truth, for God is true; love, for God is love. Moreover, Christ

24. wrought miracles of mercy towards men, which proved Him to be the Sonof
God. And our Lord has told us that greaterworks than His own shall we do.
4. In our experience.(1)Ofsuffering. "ThoughHe were a Son, yet learned He
obedience by the things which He suffered." And if we "be without
chastisementthen are we bastards, and not sons."(2)In relation to men. "He
came unto His own, and His own receivedHim not," and so we have to "go
forth unto Him without the camp, bearing His reproach."(3)With regard to
Satan. You know how thrice he assailedHim with those temptations which are
most likely to be attractive to poor humanity, but Jesus overcame them all.
We are predestinated to he conformed to Christ in that respect.(4)As to all
evil, our Lord's entire life was one perpetual battle. And we are to be holy,
harmless, undefiled and separate from sinners.
5. As to character. He was consecratedto God; so are we to be. He went about
His Father's business;so should we ever be occupied. Towards man He was
all love; it becomes us to be the same.
6. As to our inheritance, for He is heir of all things, and what less are we heirs
of, since all things are ours?
II. PREDESTINATIONIS THE IMPELLING FORCE TOWARDSTHIS
CONFORMITY.
1. It is the will of God that conforms us to Christ's image rather than our own
will. It is our will now, but it was God's will when it was not our will, and it
only became according to our will when God made us willing in the day of its
power.
2. It is rather God's work than our work. We are to work with God in the
matter of our becoming like to Christ. We are not to be passive like woodor
marble; we are to be prayerful, watchful, fervent, etc., but still the work is
God's.
3. Therefore all the glory must be unto God and not to us. It is a greathonour
to any man to be like Christ; and we must lay all our honours at His dear feet,
who hath, according to His abundant mercy, predestinatedus to be
conformed to the image of His Son.
III. THE ULTIMATE END OF ALL THIS IS CHRIST. "ThatHe might be
the first-born."
1. God predestinates us to be like Jesus that He might be the first of a new
order of beings, nearerto God than any other. There is no kinship between
Jesus and angels.

25. 2. The object of grace is that there may be some in heaven with whom Christ
can hold brotherly converse. "Manybrethren" — not that He might be the
firstborn among many, but among "many brethren," who should be like
Himself. No doubt, however, the text means that these will for ever love and
honour Christ Himself. We love Jesus now, and how will we, when we get to
heaven, love and adore Him as our dear Elder Brother with whom we shall be
on terms of the closestfamiliarity and most reverent obedience.
3. God was so wellpleasedwith His Son, and saw such beauties in Him, that
He determined to multiply His image. The face of Jesus is more lovely to God
than all the worlds; therefore doth the Fatherwill to have His Son's beauty
reflectedin ten thousand mirrors in saints made like to Him. Conclusion:
Keep your model before you. You see what you are predestinated to be; aim at
it every day. Above all, commune much with Christ. Communion is the
fountain of conformity. They said of Achilles, that when he was a child they
fed him upon lion's marrow, and so made him brave; and of Nero, that he was
suckledby a woman of a ferocious nature. If we take our nutriment from the
world, we shall be worldly; but, if we live upon Christ and dwell in Him, our
conformity with Him shall be accomplished, and we shall be recognisedas
brethren of that blessedfamily of which Jesus Christ is the firstborn.
(C. H. Spurgeon.)
Conformity to Christ predestinated
Biblical Museum.
I. THE NATURE OF THIS CONFORMITYwith respectto —
1. His sonship.
2. His moral character.
3. His offices.
4. His suffering and humiliation.
5. His glory.
II. THE ACT OF GOD IN PURSUANCE OF THAT END. Predestinationis
an act agreeable —
1. To God's nature.
2. To the analogyof nature.
3. To the conduct of His providence in Christ.Conclusion:Predestination —
1. Affords no comfort to those who are not conformed to Christ.

26. 2. Does notdestroy the voluntary characterof human actions, nor involve
force or compulsion.
(Biblical Museum.)
Conformity to Christ
I. WHEREIN THIS CONFORMITYCONSISTS.
1. In afflictions (Isaiah53:3). This must be expected by us (John 15:20). He
calls us to no harder lot than He Himself endured.
2. In righteousness andholiness (Philippians 2:5; Matthew 11:29).
(1)This is the end of conformity to Him in our afflictions (Hebrews 12:10).
(2)This is the way to conformity to Him in glory (2 Corinthians 3:18).
(3)This is a sign of our communion with Christ (1 John 2:6).
(4)This will give us boldness in the judgment (1 John 4:17).
3. In felicity and glory. Conformity to Christ showethus not only what we
should do, but what we may expect. As to —
(1)The body (Philippians 3:21).
(2)The soul(1 Corinthians 15:4; 1 John 3:2; Psalm17:15).
II. WHY THIS IS THE DISTINCTION BETWEEN THE ELECT AND
OTHERS.
1. This suiteth with God's designof recovering man out of his lapsed estate, by
setting up a pattern of holiness and happiness in our nature.(1) Our primitive
glory was God's image (Genesis 1:26).(2)When this glory was lostnone was fit
to restore it but the Son of God made man; for thereby the glory of the Father
was againvisible in Him in our nature (Colossians 1:18;Hebrews 1:3).
Therefore all the heirs of promise are predestinated to be conformedto the
image of His Son, or to God appearing in their nature.
2. Becausethey are all calledafter Christ's name — Christians. Now all that
are calledafter Christ's name should be framed after His image, otherwise
they will be calledChristians to the disgrace ofChrist. Surely, then, we ought
to live as if another Christ were come into the world (2 Timothy 2:19).
3. Becauseallthat are electedby God and redeemed by Christ are sealedby
the Spirit (Ephesians 1:15; Ephesians 4:30; 2 Corinthians 1:22). What is this
but the image of Christ impressed upon the soul by His Spirit?

27. 4. BecauseChristwas an example. It is a greatadvantage not only to have a
rule, but a pattern, because manis so prone to imitate.(1) By this example our
pattern is the more complete. There are some graceswhereinwe cannotbe
said to resemble God, as in humility, patience, obedience. But in these we have
pattern from Christ (Matthew 11:29;Hebrews 5:8; 1 Peter1:21).(2) It shows
that a holy life is possible to those who are renewedby grace.(3)It shows what
will be the issue and success ofa life spent in patience and holiness (1 Peter
1:21). Conclusion:The use is —
1. Forinformation.(1) What little hopes they have to getto heaven who are
not like Christ.
(a)In holiness.
(b)In patience and courage under sufferings.(2)How we should know whether
we have the true holiness, viz., when we are such as Christ was in the world.
Some content themselves that they are not as other men (Luke 18:11). It is a
sorry plea, when we have nothing to bear up our confidence but the badness
of others. Others look no higher than the people who are in reputation for
goodness among whomthey live; whereas we are to be "holy as He is holy" (1
Peter1:15; 1 John 3:3).
2. Fordirection. Now for directions.(1)The foundation is laid in the new birth.
The Son of God was conceivedby the operationof the Holy Ghost; so are we
born of water and the Spirit.(2) When we are dedicated to God, the Holy
Ghostis the same to Christians that He was to Christ, a guide and
comforter.(3)There is a conformity of life necessary, that we be such as Christ
was —
(a)To God, seeking His glory (John 8:50); pleasing God (ver. 29);obeying His
will (John 6:38); delighting in converse with Him.
(b)To man, subject to His natural parents (Luke 2:51); to rulers (Matthew
17:27); goodto all (Acts 10:38);humble to inferiors (John 13:3, 4).(4) Eye
your pattern much (Hebrews 12:2). Examine what proportion there is
betweenthe copy and the transcript.(5) Shame yourselves for coming short
(Hebrews 3:12-14).(6)Use the means of communion with Him, especiallythe
Lord's Supper.
(T. Manton, D.D.)
Conformity to Christ
EssexCongregationalRemembrancer.

28. I. WHAT IS THAT IMAGE OF HIS SON TO WHICH GOD DESIGNS HIS
PEOPLE SHALL BE CONFORMED? His moral image; it being impossible
that any creature, howeverexalted, canever possessHis natural perfections.
"Godcreatedman in His own image." But, alas!by his fall he lost the image
of his Maker. But it is the purpose of God to restore His people to their
original rectitude; and in the characterof the man Christ Jesus we behold the
perfect pattern after which they shall be formed — viz., love to God,
benevolence towardman, holiness, etc. Perfectconformity, of course, is not
attainable in this world. It is the object of every goodman's pursuit, but none
reachit till they see the Saviour as He is. There are two things especially
which the Holy Spirit does in those who are conformed to the likeness of
Christ.
1. He enlightens the understanding to discern the beauties and excellences of
the Saviour. Ancient philosophers used to saythat if virtue was embodied
every one would be in love with her. But every excellence adornedthe
characterof our Lord, yet He was despisedand rejectedof men. But under
the Spirit's illumination we shall readily admit that " He is fairer than the
children of men," "chief among ten thousand and altogetherlovely."
2. He produces love to those excellencesin Christ, which He discovers to the
mind. And "beholding the glory of Christ, we are changedinto the same
image, from glory to glory, as by the Spirit of the Lord."
II. BY WHAT MEANS IS CONFORMITYTO CHRIST PROMOTED?
1. The Scriptures, which portray Christ's image.
2. Gospelordinances, suchas preaching and the Lord's Supper, and private
duties, such as self-examination, prayer, etc.
3. The constant influences of the Holy Spirit.
4. Sanctifiedafflictions.
III. WHAT ENDS HAS GOD IN VIEW IN EFFECTINGTHIS
TRANSFORMATION?
1. To manifest the powerand riches of His grace.
2. The honour of Christ. The purchase of His blood shall be presented before
the throne, "not having spot, or wrinkle, or any such thing."
3. The happiness of the saved.
(EssexCongregationalRemembrancer.)

29. True conformity
D. Thomas, D.D.
By the "Image of Christ," is here meant the moral characterof Christ. And
what a characterwas that! Goethe says, "I esteemthe four Gospels to be
thoroughly genuine, for there shines forth from them the reflected splendour
of a sublimity proceeding from the person of Christ, and of as Divine a kind as
was ever manifest upon earth!" Rousseauconfesses,"If the life and death of
Socratesare those of a sage, the life and death of Jesus are those of a God."
And, to quote only the words of J. S. Mill, "Whateverelse may be takenfrom
us by rational criticism, Christ is still left a unique figure, not more unlike all
His precursors than all His followers:a Divine person, a standard of
excellence anda model for imitation; available even to the absolute
unbeliever, and can never be lost to humanity." In the entire conformity to the
characterof Christ, there is —
I. THE COMPLETE SATISFACTIONOF THE HUMAN SOUL. In all moral
existences there is an ideal character. The cause of moral misery is
discordance with this ideal. The characterof Christ is this ideal. Souls can
conceive and desire nothing higher. Only as men approximate to it they grow
in power, rise in dignity, and abound in satisfaction.
II. HARMONY WITH THE HUMAN RACE. The human race is sadly
divided; it is severedinto numerous contending sections. The human house is
divided againstitself and cannot stand. The human body has not only its limbs
amputated, but they are rattling one againstthe other, and all againstitself. It
writhes with anguish. A re-union is essentialto its health, and peace, and
vigour. But what can unite men together? Universal conformity to rituals or
doctrines? Such conformity would be no union. Universal conformity to the
image of Christ would unite the race. Let all men be Christ-like, and all men
will love one another. When all men become Christ-like, and not before then,
will all contentions cease,allmen embrace eachother as brethren and be
"gatheredtogether" in Christ as members to one body directed by one will. If
you would divide men, preach doctrines, and policies, and ceremonies. If you
would unite them, preach Christ.
III. THE GRAND PURPOSE OF THE GOSPEL. Whatis this? To give men
theologicalknowledgeandmaterial civilisation? It does this, but does
something infinitely grander: it gives men the characterofChrist. It is to
create us anew in Christ Jesus in goodworks, and to inspire us with the spirit
of Christ, without which we are none of His. Where Christ's gospeldoes not
do this, it does nothing. The testing question is — Are we like Christ?

30. IV. THE SUPREME DUTY OF LIFE. This, the grandest, is also the most
practical.
1. We are made by imitation.
2. Christ is the most imitable of all examples — the most —
(1)Admirable;
(2)Transparent;
(3)Unchanging;
(4)Intimate. He is always with us.
(D. Thomas, D.D.)
Portraits of Christ
C. H. Spurgeon.
There is no surer sign of littleness than slavish imitation; yet this is not the
case whenthe models are perfect. No artist is accusedofa want of originality
because he studies Greek sculpture or the works ofMichaelAngelo or of
Raphael. It is even so with the imitation of Christ. To imitate other men is
weakness;to copy Christ is strength. He who should imitate Him the most
nearly, would be the most original man upon earth. If I should exhort you to
imitate any one else, I should have a difficult task with sensible men. There is
not a single biography about which you could say, "I will re-live this man's life
preciselyas he lived." There is but one model which a man canacceptas his
copy in every jot and tittle.
I. IN WHAT SENSE IS A BELIEVER TO BE CONFORMEDTO THE
IMAGE OF CHRIST?
1. Negatively.(1)Notas a penny bears the superscription of the Queen. There
is something more required of us than having in some dark cornerthe name
of Jesus tattooedinto the skin of our profession.(2)Noris a cold morality
conformity to the image of Christ. A statue may present the very image of a
statesmanor warrior, but it is dumb, and blind, and motionless. We are not to
be mere dead pictures of Christ; we are to be like Him as living men.(3) Noris
it enough to act publicly as Christ would have acted. Some are everasking,
"Would Christ have done this" or "that?" And then they answerit according
to their own fancies. They see some Christian man who is not bound by the
"touch not, taste not, handle not," of the old Mosaic spirit, and they cry over
him, "Would Christ have done such a thing?" If he laughs or keeps a
carriage, "Ah," they say, "did Christ ever do so?" And so they think that by

31. putting on a face that is more marred than that of any man, they shall become
the very image of Christ Jesus. Youmight put on a garment without seam, put
sandals on your feet, and you might even ride through the streets of Jerusalem
upon "a coltthe foal of an ass";but this imitation is not to be in mere
externals.
2. Positively. We are to be conformedto the image of Christ.(1) In character.
(a)In humility: "though He was rich, yet for our sakes becamepoor."
(b)In diligence: in the Father's business.
(c)In love.
(d)In devotion and prayerfulness.Butwho can describe the whole? We can but
say that whereas one man is admirable for his faith, anotherfor his patience,
another for his courage, andanother for his affection, He is altogether
lovely!(2) In suffering. If we are ever conformedto Christ, we must bear His
cross.(3)In glory. If we be cross bearers we shallbe crown wearers.
II. WHY SHOULD WE BE TRANSFORMEDAS UNTO THE IMAGE OF
CHRIST? Well may we desire to bear the image of Christ, because —
1. It is that which we lostin Eden. If Eden were a sorrowfulloss, and if it be
desirable to obtain its paradise again, surely the image of God must be
desirable first and foremostof all.
2. It is the ultimate end of God's decree. I do not read that the saints are
predestinated to paradise, but to be conformed to the image of His dear Son,
that He may be the first-born among many brethren.
3. It is the Spirit's greatwork in us. When we are regenerated, the new man is
put into us; and the new man is renewedin the image of Christ Jesus. The
moment that a sinner believes, there is put into him the first germ of a perfect
Christ; it needs but that it should be nourished by the Spirit, and it will grow
into the perfect stature of a man in Christ.
4. It is our highestglory on earth, and our crowning privilege above. What
more glorious for a man than to be like Christ?
III. IS IT POSSIBLE? "Ihave tried," says one, "to make myself like Christ,
and I cannot." Indeed, thou canstnot. This is art which excels all art. Why,
the most wondrous painters, who have never failed before, always fail in the
portrait of Christ. They cannot paint the chief among ten thousand, the
altogetherlovely. Orators, before whose eloquence men have been swayedas
the waves are tossedby the wind, have confessedtheir inability to reachthe
excellencesofChrist. Divinest poets have been compelled to lay down their

32. harps, and relinquish all hope ever to sing the song of songs concerning this
fairestSolomon. And must it not be a vastly harder task for a man to be made
like Christ? Indeed, if this were our work, it were impracticable, and we
might dissuade you from the task. But it is not your work, it is God's work. It
was God who predestined us to be conformedto the image of His Son; and
God who made the decree will fulfil it Himself. But wherein lies the hardness
of our being made like Christ? It lies —
1. In the material to be workedupon. "Oh," saith one, "there is never a
possibility of making an image of Christ out of me. I am but a rough hewn
stone of the quarry; friable, unworkable;the chiselwill only blunt its edge
upon me." But what matters the material when you know the greatartificer?
To Him all things are possible.
2. In the world we live in. "How can I be like Christ?" saith another. "If you
would build a monastery, and let us all live as Christian brethren together, it
might be possible;but I have to mix with men that blaspheme; and my
business is so trying to the temper. And then our trade has so many
temptations in it. We getone touch, as it were, put into the picture on a
Sunday, and we think we shall be like Christ one day; but the devil puts six
black touches in during the week, andspoils the whole; it is not possible we
should everbe like Christ." But God says it shall be done. Of course Satan
will do his bestto stay God's decrees;but what shall become of anything that
stands in the way of God's decree?
3. In the perfectionof the image. "If it were to be like David, Josiah, orsome
of the ancient saints, I might think it possible;but to be like Christ, who is
without spot or blemish, I cannothope it. It were presumption for such a
fallen worm as I, to hope to be like Christ." And did you know it, that while
you were thus speaking, youwere really getting the thing you thought to be
impossible? When you bowed before that image overawed, do you know it was
because you beganto be made like it? When I come to love the image of
Christ, it is because I have some measure of likeness to it. And if you as
believers will look much at Christ, you will grow like Him.
(C. H. Spurgeon.)
Conformity to Christ
H. Drummond.
The Christian life is the only life that will ever be completed. Apart from
Christ the life of man is a broken pillar, the race of men an unfinished

33. pyramid. One by one in sight of eternity all human ideals fall short, one by
one before the open grave all human hopes dissolve. The Laureate sees a
moment's light in Nature's jealousyfor the Type; but that, too, vanishes.
"So carefulof the type," but no
From scarifiedcliff and quarried stone
She cries, "A thousand types are gone;
I care for nothing, all shall go."All shall go? No;one Type remains. "Whom
He did foreknow He also did predestinate to be conformed to the image of His
Son." And "whenChrist who is our life shall appear, then shall ye also appear
with Him in glory."
(H. Drummond.)
The glorious exemplar
A celebratedphilosopher of antiquity, who was nearly contemporary with
Christ, but who could have known nothing of what was going on in Judaea,
and who, alas!did not always "reck his own rede " — wrote thus to a younger
friend, as a precept for a worthy life: "Some goodman must be singled out
and kept ever before our eyes, that we may live as if he were looking on, and
do everything as if he could see it." Let us borrow the spirit, if not the exact
letter, of that precept, and address it to our young men. Keep ever in your
mind and before your mind's eye the loftiest standard of character. You have
it, we need not say, supremely and unapproachably, in Him who spake as
never young man spake, andlived as never man lived, and who died for the
sins of the world. That characterstands apart and alone.
The image of Christ
J. Krummacher.
It has been said by some one, suppose the sun in the heavens, which
enlightens, warms, and fructifies everything, were a rational being that could
see everything within the reach of its beams, it would then behold its own
image in every sea, in every river, in every lake, and in every brook — nay, it
would even see itself reflectedon the loftiest mountains of ice;and would it
not, in the abundance of its joy at such glorious radiance, forgetting itself,
embrace all these oceans,seas, andrivers, nay, the very glaciers, in its arms,
and delight over them? Thus Jesus Christ, the Sun of Righteousness, beholds
His image and Divine work in every renewedsoul as in a polished mirror.

34. (J. Krummacher.)
Likeness to Christ
Upon the occasionofVoltaire's visit to England in the lastcentury he became
acquainted with the saintly life and devoted labours of Fletcherof Madeley, of
whom he remarked, "This is the true likeness and characterofJesus Christ."
God's means of conforming us to Christ
A Christian friend calling upon a poor old woman in Scotland expressed
sorrow at seeing her suffer so much pain. "Oh," saidJeanie, "its just an
answerto prayer. Ye see, I've long prayed to be conformed to the image of
Christ; and, since this is the means, I've naething to do wi' the choosin'o'
them. That's the end I seek.It is ours to aim at meetness forHis presence, and
to leave it to His wisdom to take His ain waywi' us. I would rather suffer than
sin any day."
"Developing" the image
E. A. Rand.
I was in the photographer's dark little closet. He had in his hand the little
plate of glass that in the camera had been exposedto the light and had caught
upon its sensitive surface an image. But there was no appearance ofan image.
There was nothing but a cloudy surface. "If there's an image there?" saidthe
photographer, half inquiringly. But it must be "developed," he told me. He
poured upon a glass the chemicalsolution, and in a moment what a weird
change!Out of the cloud I saw the outlines of a face stealing, breaking its way
through all obscuring shadows, growing clearerand clearer, till in a moment
the artist took the plate to a window, and there it was most plainly, the picture
of a face. Developing the image! I have often thought of it in its spiritual
significance. God's work inhuman souls will vary. In all His children there is
the same positive factof the receiving of Christ's image upon the sensitive
surface of their hearts. In some that likeness comes atonce to the front of a
man's life. You see it in the very look. You hear it in the voice. You almostfeel
it in the graspof the hand, so warm, true, and sympathising. Bestof all you
see it in his life, a life flaming in its consecrationfrom the very start. There is
Christ, you say. To-day I plead for the souls where a work of grace has begun,
and yet it may be very imperfect. You believe something is there, and yet faith
may be perplexed at times when it would affirm that work. There are

35. inconsistenciesin the life, and you sometimes doubt if the Lord's mark is upon
the soul. Still you canbut feel that the person has come in contactwith Christ,
has caughtHis image, and, though that image is under a cloud, it only needs
to be developed. I plead for these souls. I ask for patience in their behalf. Let
us be willing to wait, just as God waits for the first faint tint of dawn to kindle
into the flaming glory of sunrise, for a seedto expand into a shoot, for your
soul and mine, so waywardand capricious, to slowly, slowly come round to a
place at His feet. Thomas Erskine said, "If we are faithful and patient, we
shall have the life God taught to us and nourished in us. But we are in such a
hurry; we think something must be done immediately." We may apply these
wise words to our dealings with others, and so have patience with their
imperfections.
(E. A. Rand.)
The model and the facsimile
W. Birch.
I. THE TRANSCENDENTMODEL. The Word of God declares that all His
reconciledchildren are to be conformed to the image of His Son. The life of
Jesus was a plan of God. A sculpture once, on being askedwhy he smiled on a
rough block of marble which was taken into his studio, replied, "Because Isee
an angel in it and I am going to liberate her." Well, when God lookedupon us,
though we were ugly with sin, yet in the fulness of His love He saw in us the
image of His Son. Men sometimes despairof human nature, but our Heavenly
Father keeps onworking, and in due time His reconciledchildren shall be
conformed to the transcendentModel. The strokes ofthe spiritual chiselmay
cut deep at times, but it is a part of the plan to make you perfect. We are not
told the features of God's Son, but of this we may feel assured, that the face of
Jesus was lovely. Attracted by the love which shone in His face, little children
climbed His knee, and fallen men and erring women gave up their sins and
became His disciples. We are not, however, to be conformed to the image of
His face;but to be transformed to the spirit of His life. The same rudder that
directed the spirit which made His life Divine is also to directs ours. Consider
—
1. His perfect life. We cannotsuggestthe leastimprovement in it, and there
are no flaws or stains to wish to betakenaway.
2. His submission to the will of God.
3. His true worship of God. His life was one psalm of the love of God.

36. 4. His consecrationto God.
5. His unselfishness. ThoughHe was rich, for our sakes He became poor.
6. His cross. We have never heard of any but Jesus who was willing not only to
bear the penalty of others, but the guilt of their sins?
II. THE INESTIMABLE PRIVILEGE OF BEING CONFORMED TO THE
IMAGE OF CHRIST. When He was transfigured, He was so surpassingly
beautiful that the disciples cried, "Master, itis goodfor us to be here!" When
the sun goes downon a dark and dull evening, it sometimes lights up the
clouds just above your head, and makes them goldenwith beauty. It is like the
time when Stephen the martyr was being stoned to death. While he knelt on
the ground, he lookedup into the heavens and cried, "I see Jesus standing on
the right hand of God." And the light from heavenshone with such splendour
upon his face that it was like that of an angel. And when we see Jesus, we shall
be like Him. We shall not be made into His image like —
1. A picture, which a painter desires above all things be placedin a right light.
Some people canonly exhibit holy charity in the house of prayer; but the
reconciledchildren of God are to be conformed to the image of Jesus on the
Exchange, in the factory, and the street. We do not need to be put into a
particular light.
2. A statue. When we look at the figure of Wellington, who can imagine that
grim statue ever crying, "Up Guards, and at 'em"? We are to have life and
vigour.
3. An actor, when he is on the stage, feels forthe moment that he is really the
man he is representing; but eventually goes home a common man. But the
true Christian does not weara seamlessrobe and sandals;he is a living
embodiment of Christ.
(W. Birch.)
The true ideal of manhood
D. Thomas, D.D.
I. CHRIST IS THE GRAND IDEAL OF MANHOOD. "The image of His
Son." Not the corporealnor the mental image, but the moral character. This
is —
1. A perfectideal.(1) He was without blemish. "He did no sin." His judge
could find no fault in Him; and He challengedHis enemies to convince Him of
sin.(2) He possessedeveryvirtue, grace, lofty aspiration. There have been men

37. who have had many virtues, but they have been associatedwith many salient
imperfections. , a model in some respects, was so inconsistentthat, having
spent his life in exposing popular superstitions, his last request was that a bird
might be sacrificedto Esculapius. and Seneca hadmany virtues; but the one
was infected with vanity, and the other was mean-spirited and greedyto a
fault. So with the bestof the old Hebrew men; and even apostles hadtheir
faults. But you cannot put your hand on a single flaw in Christ's character,
nor point to an excellence that did not dwell in Him.(3) Not only had He all
virtues, but all His virtues were harmonious. There is in Him an exquisite
balancing of the passive and the active, the masculine and the feminine
virtues. He is indignant, but never boisterous;tender, but never weak;
resolute, but never obstinate;condescending, but never familiar.
2. It is a soul-approving Ideal. By the laws of man's moral constitution he is
bound to approve of this Ideal. A man wants a mansion; the architectgives
him a plan so accordantwith his own taste that he is bound to acceptit.
Another man wants something cut in marble; the sculptor presents an object
that comes up to his loftiest ideas, and he is bound to acceptit. So man wants a
model character;and God gives him an Ideal that meets his highest
conceptions ofthe morally beautiful, and he is bound to acceptHim. And all
men alike. There are ideals in architecture, painting, poetry, costume, which
some may admire, but others loathe. But here is an Ideal that commends itself
to the deepestsoulof every man. It fits every soul — no soul too small for it,
no one too large. It is literally "the Desire ofall nations," that for which
humanity has been hungering through all ages and lands.
3. It is a universally attainable Ideal. A man may give an ideal of painting, and
to practicalmen, and they may sayit is too difficult to work out; but not so
with this Ideal of character. The most imitable characteris that which is —(1)
The most admirable. We imitate only what we admire.(2) The most
transparent. There are characters so misty that you cannot discern the
principles that rule them; these you cannot imitate.(3) The most
unchangeable. A fickle characterwould be beyond your imitation. Christ
answers in the highest degree allthese conditions.
II. MAN'S CONFORMITYTO THIS IDEAL IS GOD'S
PREDESTINATION. Whomdid He foreknow? Notsome men, but all men;
not some things, but all things. The idea is, that all the men He foreknew He
ordained to have one grand Ideal of characterto aim at and to conform to.
God has predestinatedthat all men, to have health, must attend to certain
conditions; that all men shall commence their existence in infancy, shall go on
through the various stages, andin the end go back to dust. And likewise God