November 19

I shall be satisfied, when I awake, with thy likeness.—Psalms 17:15.

O THE joy and pleasure of a soul made after such a similitude! Now glory is become as it were their being, they are glorified. Glory is revealed into them, transfused throughout them. Every thing that is conceivable under the notion of an excellency, competent to created nature, is now to be found with them; and they have it inwrought into their very beings. So that in a true sense it may be said that they are light; they not only have such excellencies, but are them. 'Tis said of man, in respect of his naturals, he is the image and glory of God. As for his supernatural excellencies, though they are not essential to man, they are more expressive of God; and are now become so inseparable from the nature of man too, in this his glorified state, that he can as soon cease to be intelligent as holy. The image of God, even in this respect, is not separable from him, nor blessedness, surely, from this image. As the divine excellencies, being in their infinite fullness in God, are his own blessedness, so is the likeness, the participation of them in the soul that now bears this image its blessedness. And, we may apprehend how satisfying this likeness or image impressed will be, if we consider these general properties of it.

1. 'Tis a vital image: not the image only of him that lives, the living God; but it is his living and soul-quickening image. 'Tis the likeness of him, in that very respect; an imitation and participation of the life of God; by which, once revived, the soul lives that was dead before. 'Tis not a dead picture, a dumb show, an unmoving statue; but a living, speaking, walking image; that wherewith the child is like the father: the very life of the subject where it is; and by which it lives as God, speaks and acts conformably to him. An image, not such a one as is drawn with a pencil, that expresses only color and figure; but such a one as is seen in a glass, that represents life and motion. 'Tis even in its first and more imperfect draught, an analogical participation, as we must understand it, of the Divine nature; before which first tincture, those preludious touches of it upon the spirit of man, his former state is spoken of as an alienation from the life God; as having no interest, no communion therein. The putting on of the new man, which after God is created in righteousness and true holiness, is presently mentioned in opposition to that dismal state, implying that to be a participation of the Divine life: and certainly, so far as it is so, it is a participation of the Divine blessedness too.

2. 'Tis an image most intimate, therefore, to its subject. Glory it is; but not a superficial skin-deep glory; such as shone in Moses' face, which he covered with a vail. 'Tis thoroughly transformative; changes the soul throughout; not in external appearance, but in its very nature. All outward embellishments would add little felicity to a putrid, corrupt soul. That would be but painting a sepulchre; this adds ornament unto life; and both, especially to the inward man. 'Tis not paint in the face, while death is at the heart; but it is the radication of such a principle as will soon form and attemper the man universally to itself. 'Tis glory, blessedness, participated, brought home and lodged in a man's own soul, in his own bosom; he can not then but be satisfied. A man may have a rich stock of outward comforts, and while he hath no heart to enjoy them, be never the happier; but 'tis impossible, that happiness should be thus lodged in his soul, made so intimate, and one with him; and yet, that he should not be satisfied, not be happy.

3. It is an image connatural to the spirit of man. Not a thing alien, and foreign to his nature, put into him purposely, as it were, to torment and vex him; but an ancient, well-known inhabitant, that had place in him from the beginning. Sin is the injurious intruder; which therefore puts the soul into a commotion, and permits it not to rest, while it hath any being there. This image calms it, restores it, works a peaceful, orderly composure within; returns it to itself, to its pristine, blessed state; being re-seated there, as in its proper, primitive subject. For though this image, in respect of corrupted nature, be supernatural; in respect of institute, and undefiled nature, it was in a true sense natural. At least it was connate with human nature, consentaneous to it, and perfective of it. We are speaking, it must be remembered, of that part of the Divine image that consists in moral excellencies; there being another part of it, as hath been said, that is, in the strictest sense, natural. There is nothing in the whole moral law of God, in conformity whereunto this image did, at the beginning, consist, nothing of what he requires from man, that is at all destructive of his being, prejudicial to his comforts, repugnant to his most innate principles: nothing that clashes with his reason, or is contrary to his interest; or that is not, most directly conservative of his being and comforts, agreeable to his most rational principles, subservient to his best and truest interest. For what doth God the Lord require, but fear and love, service, and holy walking from an entire and undivided soul? what, but what is good; not only in itself, but for us; and, in respect whereof, his law is said to be holy, just, and good? And what he requireth, he impresseth. The law, written in the heart, is this likeness. How grateful then will it be, when, after a long extermination and exile, it returns and repossesses the soul; is recognized by it, becomes to it a new nature, (yea even a divine,) a vital, living law, the law of the spirit of life in Christ Jesus! What grievance or burden is it to do the dictates of nature? actions that easily and freely flow from their own principles? and, when blessedness itself is infolded in those very acts and inclinations? How infinitely satisfying and delightful it will be, when the soul shall find itself connaturalized to every thing in its duty; and shall have no other duty incumbent on it than to be happy! when it shall need no arguments or exhortations to love God; nor need be urged and pressed, as heretofore, to mind him, to fear before him! when love, and reverence, and adoration, and praise; when delight, and joy, shall be all natural acts! Can you separate this, in your own thoughts, from the highest satisfaction?