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HOW TO BECOME LIKE CHRIST

HOW TO BECOME LIKE CHRIST.

"But we all, with unveiled face reflecting as a mirror the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."—2 COR. iii. 18 (Revised Version).

I suppose there is almost no one who would deny, if it were put to him, that the greatest possible attainment a man can make in this world is likeness to The Lord Jesus Christ. Certainly no one would deny that there is nothing but character that we can carry out of life with us, and that our prospect of good in any future life will certainly vary with the resemblance of our character to that of Jesus Christ, which is to rule the whole future. We all admit that; but almost every one of us offers to himself some apology for not being like Christ, and has scarcely any clear reality of aim of becoming like Him. Why, we say to ourselves, or we say in our practice, it is really impossible in a world such as ours is to become perfectly holy. One or two men in a century may become great saints; given a certain natural disposition and given exceptionally favouring circumstances, men may become saintly; but surely the ordinary run of men, men such as we know ourselves to be, with secular disposition and with many strong, vigorous passions—surely we can really not be expected to become like Christ, or, if it is expected of us, we know that it is impossible. On the contrary, Paul says, "We all," "we all." Every Christian has that for a destiny: to be changed into the image of his Lord. And he not only says so, but in this one verse he reveals to us the mode of becoming like Christ, and a mode, as we shall find, so simple and so infallible in its working that a man cannot understand it without renewing his hope that even he may one day become like Christ.

In order to understand this simplest mode of sanctification we must look back at the incident that we read in the Book of Exodus (xxxiv. 29-35.). Paul had been reading how when Moses came down from the mount where he had been speaking with God his face shone, so as to dazzle and alarm those who were near him.

They at once recognised that that was the glory of God reflected from him; and just as it is almost as difficult for us to look at the sun reflected from a mirror as to look directly at the sun, so these men felt it almost as difficult to look straight at the face of Moses as to look straight at the face of God. But Moses was a wise man, and he showed his wisdom in this instance as well as elsewhere. He knew that that glory was only on the skin of his face, and that of course it would pass away. It was a superficial shining. And accordingly he put a veil over his face, that the children of Israel might not see it dying out from minute to minute and from hour to hour, because he knew these Israelites thoroughly, and he knew that when they saw the glory dying out they would say, "God has forsaken Moses. We need not attend to him any more. His authority is gone, and the glory of God's presence has passed from him." So Moses wore the veil that they might not see the glory dying out. But whenever he was called back to the presence of God he took off the veil and received a new access of glory on his face, and thus went "from glory to glory."

"That," says Paul, "is precisely the process through which we Christian men become like Christ." We go back to the presence of Christ with unveiled face; and as often as we stand in His presence, as often as we deal in our spirit with the living Christ, so often do we take on a little of His glory. The glory of Christ is His character; and as often as we stand before Christ, and think of Him, and realise what He was, our heart goes out and reflects some of His character. And that reflection, that glory, is not any longer merely on the skin of the face; as Paul wishes us to recognise, it is a spiritual glory, it is wrought by the spirit of Christ upon our spirit, and it is we ourselves that are changed from glory to glory into the very image of the Lord.

Now obviously this mode of sanctification has extraordinary recommendations. In the first place, it is absolutely simple. If you go to some priest or spiritual director, or minister of the Gospel, or friend, and ask what you are to do if you wish to become a holy man, why, even the best of them will almost certainly tell you to read certain books, to spend so much time in prayer and reading your Bible, to go regularly to church, to engage in this and that good work. If you had applied to a spiritual director of the middle ages of this world's history and of the history of Christianity, he would have told you that you must retire from the world altogether in order to become holy. Paul says, "Away with all that nonsense!" We are living in a real world; Christ lived in a real world: Christ did not retire from men. And He says all that you have to do in order to be like Christ is to carry His image with you in your heart. That is all. To be with Him, to let Him stand before you and command your love, that will infallibly change you into His image. I do not know that we sufficiently recognise the simplicity of Christian methods. We do not understand what Paul meant by proclaiming it as the religion of the spirit, as a religion superior to everything mechanical and external. Think of the deliverance it was for him who had grown up under a religion which commanded him to go a journey three times a year, to take the best of his goods and offer them in the Temple, to comply with a multitude of oppressive observances and ordinances. Think of the emancipation when he found a spiritual religion. Why, in those times a man must have despaired of becoming a holy man; But now Paul says you will infallibly become holy if you learn this easy lesson of carrying the Lord Jesus with you in your heart.

Another recommendation of this method is that it is so obviously grounded on our own nature. No sooner are we told by Paul that we must act as mirrors of Christ than we recognise that nature has made us to be mirrors, that we cannot but reflect what is passing before us. You are walking along the street, and, a little child runs before a carriage; you shrink back as if you were in danger. You see a man fall from a scaffolding, crushed; your face takes on an expression of pain, reflecting what is passing in him. You go and spend an evening with a man much stronger, much purer, much saner, than yourself, and you come away knowing yourself a stronger and a better man. Why? Because you are a mirror, because in your inmost nature you have responded to and reflected the good that was in him.

Look into any family, and what do you see? You see the boy, not imitating consciously, but taking on, his father's looks and attitudes and ways; and as the boy grows up these become his own looks and attitudes and ways. He has reflected his father from one degree of proficiency unto another, from one intimacy, from one day's observation of his father to another, until he is the image of the old man over again.

"Similarly," says Paul, "live with Christ; learn to carry His image with you, learn to adore Him, learn to love Him, and infallibly, whether you will or not, by this simple method you will become, Christ over again; you will become conformed, as God means you to become conformed, to the image of His Son."

This has been tested by the experience of thousands; and it has been found to be a true method. Every one who spends but two minutes in the morning in the observation of Christ, every one who will be at the pains to let the image of Christ rise before him and to remember the purity, the unworldliness, the heavenliness, the godliness of Jesus Christ, that man is the better for this exercise. And how utterly useless is it to offer any other method of sanctification to thousands of our fellow-citizens. How can many of our fellow-citizens secrete themselves for prayer? If you ask them to go and pray as you pray in your comfortable home, if you ask them to read the Bible before they go out at five or six o'clock in the morning, do you expect that your word will be followed? Why, the thing is impossible. But ask a man to carry Christ with him in his mind, that is a thing he can do; and if he does it once, if only once the man sees Christ before him, realises that this living Person is with him, and remembers the character of Christ as it is written for us in the Gospels, that man knows that he has made a step in advance, knows that he is the better for it, knows that he does reflect, for a little, even though it be but for a little, the very image of the Lord Jesus Christ; and other people know it also.

Now, if that is so, there are obviously three things that we must do. We must in the first place, learn to associate with Christ. I say that even one reflection does something, but we need to reflect Christ constantly, continually, if we are to become like Him. When you pass away from before a mirror the reflection also .goes. In the case of Moses the reflection stayed for a little, and that is perhaps a truer figure of what happens to the Christian who sets Christ before him and reflects him. But very often as soon as Christ is not consciously remembered you fall back to other remembrances and reflect other things. You go out in the morning with your associates, and they carry you away; you have not as yet sufficiently impressed upon yourself the image of Christ. Therefore we must learn to carry Christ with us always, as a constant Companion. Some one may say that is impossible. No one will say it is impossible who is living in absence from anyone he loves. What happens when we are living separated from some one we love? This happens: that his image is continually in our minds. At the most unexpected times that image rises, and especially, if we are proposing to ourselves to do what that person would not approve. At once his image rises to rebuke us and to hold us back. So that it is not only possible to carry with us the image of Christ: it is absolutely certain that we shall carry that image with us if only we give Him that love and reverence which is due from every human being. Who has done for us what Christ has done? Who commands our reverence as He does? If once He gets hold of our affection, it is impossible that He should not live constantly in our hearts. And if we say that persons deeply immersed in business cannot carry Christ with them thus, remember what He Himself says: "If any man love Me, he will keep My word; and My Father will love him, and we will come unto him." So that He is most present with the busiest and with those who strive as best they can to keep His commandments.

But we must not only associate with Christ and make Him our constant company: we must, in the second place, set ourselves square with Christ. You know that if you look into a mirror obliquely, if a mirror is not set square with you, you do not see yourself, but what is at the opposite angle, something that is pleasant or something that is disagreeable to you; it matters not—you cannot see yourself. And unless we as mirrors set ourselves perfectly square with Christ, we do not reflect Him, but perhaps things that are in His sight monstrous. And, in point of fact, that is what happens with most of us, because it is here that we are chiefly tried. All persons brought up within the Christian Church pay some attention to Christ. We too well understand His excellence and we too well understand the advantages of being Christian men not to pay some attention to Christ. But that will not make us conform to His image. In order to be conformed to the image of Christ we must be wholly His. Suppose you enter a studio where a sculptor is working, will he hand you his hammer and chisel to finish the most difficult piece of his work or to do any part of it? Assuredly not. It is his own idea that he is working out, and none but his own hand can work it out. So with us who are to be moulded by Christ. Christ cannot mould us into His image unless we are wholly His. Every stroke that is made upon us by the chisel and mallet of the world is lost to His ideal. As often as we reflect what is not purely Christian, so often do we mar the I image of Christ.

Now how is it with us? Need we ask? When we go along the street, what is it that we reflect? Do we not reflect a thousand things that Christ disapproves? What is it that our heart responds to when we are engaged in business? Is it to appeals that this world makes to us? Is it the appeal that a prospect of gain makes to us that we respond to eagerly? That is what is making us; that is what is moulding and making us the men that we are destined to be. We are moulded into the character that we are destined to live with for ever and ever, by our likings and dislikings, by the actual response that we are now giving day by day to the things that we have to do with in this world. We may loathe the character of the sensualist; no language is too strong for us when we speak of him: but if we, in point of fact, respond to appeals made to the flesh rather than appeals made to the spirit, we are becoming sensual. We may loathe and despise the character of the avaricious worldly man; we may see its littleness, and pettiness, and greed, and selfishness: but do our own hearts go out in response to any offer of gain more eagerly than they go out to Christian work or to the interests of Christ's kingdom? Then we are becoming worldly and avaricious; we are becoming the very kind of men that we despise.

Of course we know this. We Know that we are being made by what we respond to, and the older we grow we know it the more clearly; we see it written on our own character that we have become the kind of men that we little thought one day we should become, and we know that we have become such men by responding to certain things which are not the things of the Spirit. Never was a truer word said than that he that Soweth to the flesh shall of the flesh reap corruption, and he only that soweth to the Spirit shall reap life. That is what in other terms Paul here says. He says, "If you set yourselves square with Christ, you will become like Him; that is to say, if you find your all in Him, if you can be absolutely frank and honest with Him, if you can say, 'Mould and fashion me according to Thy will; lead me according to Thy will; make me in this world what Thou wilt; do with me what Thou wilt: I put myself wholly at Thy disposal; I do not wish to crane to see past Christ's figure to some better thing beyond; I give myself wholly and freely to him'—the man that says this, the man that does this, he will certainly become like to Him. But the man who even when he prays knows that he has desires in his heart that Christ cannot gratify, the man that never goes out from his own home or never goes into his own home without knowing that he has responded to things that Christ disapproves—how can that man hope to be like Him?"

We must then associate with Christ, and we must set ourselves squarely; we must. be absolutely true in our entire and absolute devotion. Surely no man thinks that this is a hardship; that his nature and life will be restricted by giving himself wholly to Christ? It is only, as every Christian will tell you—it is only when you give yourself entirely to Christ that you know what freedom means; that you know what it is to live in this world afraid of nothing. Superior to things that before you were afraid of and anxious about, you at length learn what it is to be a child of God. Let no man think that he lames his nature and makes his life poorer by becoming entirely the possession of Christ.

But, thirdly, we must set Christ before us and live before Him with unveiled face. "We all with unveiled face reflecting as a mirror." Throw a napkin over a mirror, and it reflects nothing. Perfect beauty may stand before it, but the mirror gives no sign. And this is why in a dispensation like ours, the Christian dispensation, with everything contrived to reflect Christ, to exhibit Christ, the whole thing set a-going for this purpose of exhibiting Christ, we so little see Him. How is it that two men can sit at a Communion table together, and the one be lifted to the seventh heaven and see the King in His beauty, while the other only envies his neighbour his vision? Why is it that in the same household two persons will pass through identically the same domestic circumstances, the same events, from year to year, and the one see Christ everywhere, while the other grows sullen, sour, indifferent? Why is it? Because the one wears a veil that prevents him from seeing Christ; the other lives with unveiled face. How was it that the Psalmist, in the changes of the seasons even, in the mountain, in the sea, in everything that he had to do, found God? How was it that he knew that even though he made his bed in hell he would find God? Because he had an unveiled face; he was prepared to find God. How is it that many of us can come into church and be much more taken up with the presence of some friend than with the presence of Christ? The same reason still: we wear a veil; we do not come with unveiled face prepared to see Him.

And When we ask ourselves, "What, in point of fact, is the veil that I wear? What is it that has kept me from responding to the perfect beauty of Christ's character? I know that that character is perfect; I know that I ought to respond to it; I know that I ought to go out eagerly towards Christ and strive to become like Him; why do I not do it?" we find that the veil that keeps us from responding thus to Christ and reflecting Him is not like the mere dimness on a mirror which the bright and warm presence of Christ Himself would dry off; it is like an incrustation that has been growing out from our hearts all our life long, and that now is impervious, so far as we can see, to the image of Christ. How can hearts steeped in worldliness reflect this absolutely unworldly, this heavenly Person? When we look into our hearts, what do we find in point of fact? We find a thousand ,things that we know have no right there; that we know to be wrong. How can such hearts reflect this perfect purity of Christ? Well, we must see to it that these hearts be cleansed; we must hold ourselves before Christ until from very shame these passions of ours are subdued, until His purity works its way into our hearts through all obstructions; and we must keep our hearts, we must keep the mirror free from dust, free from incrustations, once we have cleansed it.

In some circumstances you might be tempted to say that really it is not so much that there is a veil on the mirror as that there is no quicksilver at all behind. You meet in life characters so thin, so shallow, that every good thought seems to go through and out of them at the other side; they hear with one ear, and it goes out at the other. You can make no impression upon them. There is nothing to impress, no character there to work upon. They are utterly indifferent to spiritual things, and never give a thought to their own character. What is to be done with such persons? God is the great Teacher of us all; God, in His providence, has made many a man who has begun life as shallow and superficial as man can be, deep enough before He has done with him.

Two particulars in which the perfectness of this method appears may be pointed out. First of all, it is perfect in this: that anyone who begins it is bound to go on to the end. The very nature of the case leads him to go on and on from glory to glory, back and back to Christ, until the process is, actually completed, and he is like Christ. The reason is this: that the Christian conscience is never much taken up with attainment made, but always with attainment that is yet to be made. It is the difference not the likeness that touches the conscience. A friend has been away in Australia for ten years, and he sends you his likeness, and you take it out eagerly, and you say, "Yes, the eyes are the very eyes; the brow, the hair are exactly like," but there is something about the mouth that you do not like, and you thrust it away in a drawer and never look at it again. Why? Because the one point of unlikeness destroys the whole to you. Just so when any Christian presents himself before Christ it is not the points of likeness, supposing there are any, which strike his conscience—it is the remaining points of difference that inevitably strike him, and so he is urged on and on from one degree of proficiency to another until the process is completed, because there is no point at which a man has made a sufficient attainment in the likeness of Christ. There is no point at which Christ draws a line and says, "You will do well if you reach this height, and you need not strive further." Why, we should be dissatisfied, we should throw up our allegiance to Christ if He treated us so. He is our ideal, and it is resemblance to Him that draws us and makes us strive forward; and so a man is bound, to go on, and on, and on, still drawn on to his ideal, still rebuked by his shortcomings until he perfectly resembles Christ.

And this character of Christ that is our ideal is not assumed by Him for the nonce. He did not change His nature when He came to this earth; He did not put on this character to set us an example. The things that He did, He did because it was His nature to do them. He came to this world because His love would not let Him stay away from us. It was His nature that brought Him here, and it is His nature to be what He is, and so his character is to become our nature; it is to be so wrought in us that we cannot give it up. It is our eternal character, and therefore any amount of pains is worth spending on the achievement of it.

The second point of perfectness lies here. You know that in painting a likeness or cutting out a bust one feature often may be almost finished while the rest are scarcely touched, but in standing before a mirror the whole comes out at once. Now we often in the Christian life deal with ourselves as if we were painters and sculptors, not as if we were mirrors: we hammer and chisel away at ourselves to bring out some resemblance to Christ in some particulars, thinking that we can do it piecemeal; we might as well try to feed up our body piecemeal; we might as well try to make our eye bright without giving our cheek colour and our hands strength. The body is a whole, and we must feed the whole and nourish the whole if any one part of it is to be vigorous.

So it is with character. The character is a whole, and you can only deal with your character as a whole. What has resulted when we have tried the other process? Sometimes we set ourselves to subdue a sin or cultivate a grace. Well, candidly say what has come of this. Judging from my own experience, I would say that this comes of it: that in three or four days you forget what sin it was that you were trying to subdue. The temptation is away, and the sin is not there, and you forget all about it. That is the very snare of sin. Or you become a little better in a point that you were trying to cultivate. In that grace you are a shade improved. But that only brings out more astoundingly your frightful shortcoming in other particulars. Now, adopting Paul's method, this happens: Christ acts on our character just as a person acts upon a mirror. The whole image is reflected at once. How is it that society moulds a man? How can you tell in what class in society a man has been brought up? Not by one thing, not by his accent, not by his bearing, not by his conduct, but the whole man. And why? Because a man does not consciously imitate this or that feature of the society in which he is brought up, does not do it consciously at all; he is merely reflecting it as a mirror, and society acts on him as a whole, and makes him the man he is. "Just so," says Paul. "Live with Christ, and He will make you the man that you are destined to be."

One word in conclusion. I suppose there is no one who at one time or other has not earnestly desired to be of some use in the world. Perhaps there are few who have not even definitely desired to be of some use in the kingdom of Christ. As soon as we recognise the uniqueness of Christ's purpose and the uniqueness of His power in the world, as soon as we recognise that all good influence and all superlatively dominant influence proceeds from Him, and that really the hope of our race lies in Jesus Christ—as soon as we realise that, as soon as we see that with our reason, and not as a thing that we have been taught to believe, as soon as we lay hold on it for ourselves, we cannot but wish to do something to forward His purposes in the world. But as soon as we form the wish we say, "What can we do? We have not been born with great gifts; we have not been born in superior positions; we have not wealth; we are shut off from the common ways of doing good; we cannot teach in the Sabbath school; we cannot go and preach; we cannot go and speak to the sick; we cannot speak even to our fellow at the desk. What can we do?" We can do the best thing of all, as of course all the best things are open to every man. Love, faith, joy, hope, all these things, all the best things, are open to all men; and so here it is open to all of us to forward the cause of Christ in the most influential way possible, if not in the most prominent way. What happens when a person is looking into a shop window where there is a mirror, and some one comes up behind—some one he knows? He does not look any longer at the image; he turns to look at the person whose image is reflected. Or if he sees reflected on the mirror something very striking: he does not content himself with looking at the image; he turns and looks at the thing itself. So it is always with the persons that you have to do with. If you become a mirror to Christ your friends will detect it in a very few days; they will see appearing in you, the mirror, an image which they know has not been originated in you, and they will turn to look straight at the Person that you are reflecting. It is in that way that Christianity passes from man to man.

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