That glorious change, therefore, that shall take place in the bodies of the Saints, upon their resurrection, is included in the notion of" being conformed to the image of Christ;" it is, as I may say, its plenary and final meaning.

But at the same time, I make no doubt, but that something more is comprehended in it; viz. A conformity to Christ's sufferings, as a means of bringing them to a conformity with him in glory.

In order that we may perceive this, the following passage may first be noted:

Phil. iii. 10, 11. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death ; (συμμορφωμενος τῳ θανατῳ αυτο) if by any means I might attain unto the resurrection of the dead."

Next, in order to confirm this, which will appear to be more than a proof from language only; we must consider the drift of the Apostle's argument.-The subject he is upon is, Persecution for the Gospel's sake: "For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us :" (Ver. 18.) So also, (Ver. 28.) "We know that all things, (meaning even persecutions and afflictions) work together for good to them that love God:" as he had said before, "and not only so, but we glory in tribulations also, &c." (v. 3.) How then does he prove to the Converts, that all things, even persecutions and sufferings, work together for good, to them that love God?-By telling them, as we conceive him to do, in this and the following Verse; That it was God's Eternal

Purpose and Decree, to bring true Christians to a conformity to Christ in glory, through a conformity to him in sufferings; according to the tenour of what he had represented, Ver. 17. "Heirs of God, and Joint-heirs with Christ: if so be that we suffer with him, that we may be also glorified together."

The connection represented in Scripture as existing betwixt the sufferings of Christ, and his exaltation, is well known: (See 1 Pet. i. 11; Phil. ii. 8, 9; Heb. xii. 2.)

And a similar connection, betwixt the sufferings of Christians, in conformity to those of Christ, and their final glorification, is very much insisted on in the Apostolic writings: among others, we may take the following as specimens: 2 Tim. ii. 11, 12. "It is a faithful saying; for if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him :"2 Cor. iv. 10, 11. "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body: for we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made

manifest in our mortal flesh :"-1 Pet. iv. 13.

"But rejoice,

inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy."

Now the same connection which is expressly represented in these passages, betwixt the sufferings and glorification of Christians, the Apostle, I conceive, intends to represent in the present passage; and with the explicit declaration added, for their greater confirmation under their sufferings, That the establishment of this connection was a regular part of the Divine œconomy in the Christian dispensation.

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A further argument, that in this " being conformed to the image of his son," is included the notion of being conformed to Christ's sufferings; arises from the concluding words of this 29th Verse: εις το είναι αυτόν πρωτοτοκον εν πολλοις αδελφοις, “ that he might be the first-born among many brethren :" the true interpretation of which words is suggested by Heb. ii. 10. "It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings."-Christ is the Elder Brother, and the Heir; we Brothers of Christ, and Jointheirs with him: (Heb. ii. 11. Rom. viii. 17.) Fit therefore it was, that the younger Sons should be conformed to the pattern of the Elder Brother: as it behoved Christ to suffer, and so to enter into his glory; (Luke xxiv. 26.) so must the same order be observed in them: as the Captain of our salvation was made perfect through sufferings, so must the Soldiers of Christ be ready to follow in the like way to glory: that thus in both respects, of Sufferings and of Glory, Christ might be the πρWτоTоKOS, the first-born, and chief among many brethren; that so, as St. Paul says in another place," in all things he might have the pre-eminence:" Col. i. 18. #pwтOTOKOL EK TWV νεκρών, iva γενηται

εν πασιν αυτος πρωτευων.

πρωτότοκος,

From these several considerations, no doubt, I think, can remain; but that in St. Paul's notion of "being conformed to the image of Christ," a conformity to his sufferings, no less than to his glory, is included.

And thus his argument is strictly conclusive: it is as if he should say, Be not dismayed at your sufferings for the Gospel's sake to them that love God, all things work together for good;

all things, I say; even persecutions and sufferings; or rather, these more especially; it being the very Purpose of God to call his sons to glory this way: (See 1 Pet. ii. 21. 1 Thess. iii. 3.) He did so by his First-born; so he will also by you: (See Heb. xii. 2. 6, 7, 8.) therefore fear not, it is God's good pleasure to give you the kingdom: (Luke xii. 32.) You are in the right way, rest assured; only faint not, but persevere unto the end: God himself is for you; who shall wrest you out of his hands? I know the rage of your adversaries; I know all the power of their malice; but I trust, I am confident, that you are already, in all these things, more than conquerors; through Christ that loved you.

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Ver. 29. οὓς προεγνω, και προώρισε συμμορφες whom he did foreknow, he also did predestinate to be conformed to the image of his Son."

These are the two extreme links in the golden chain of salvation; viz. God's foreknowledge, or the favourable regard with which he contemplated mankind in Christ; and the conformity of faithful Christians to Christ in glory, at the Resurrection: betwixt them come these three, Predestination, Calling, Justification for this is the Apostle's order:

Whom he did foreknow......he also did predestinate:

Ver. 30. τετες και εκαλεσε. "Them he also called."

After God's Purpose of mercy, towards both Jews and Gentiles, in Christ Jesus; and the Decree for carrying that purpose into effect; we come to the Means adopted for that end, the first of which is Calling: "he called them," i. e. of his grace, and abundant mercy, he invited and solicited them, both Jews and Gentiles, by the preaching of Divinely-commissioned Apostles, to accept and embrace the offer of salvation, made to them in his Son Jesus Christ.-" We are bound to give thanks alway to God for you, brethren beloved of the Lord; because God hath from the beginning chosen you to salvation, through Sanctification of the Spirit, and belief of the truth; whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ." (2 Thess. ii. 13, 14.) " And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory: even us, whom he hath called; not of the Jews only, but also of the Gentiles." (Rom. ix. 23, 24.)

Ver. 30. Teras Kai εdikaiwσev. "Them he also justified."

After Calling comes Justification, which is the second in order of the Means adopted by Divine Wisdom, for carrying into execution his Purpose of love and mercy:-Those whom he called, (supposing them to obey the call) he justified; i. c. upon their acceptance of the proffered salvation, and profession of their faith in Jesus Christ, as the Redeemer of them and of all mankind; he released them, by Baptism, from all their sins past, made them children of grace, and admitted them to the hope of the heavenly inheritance.

Having seen the Divine Purpose of love and mercy towards mankind, the Decree to carry that Purpose into effect, and the