Lastly, Which is most proper to this Text, we are his people and workmanship by a gracious renovasion, and making all things new in us. God once made us after⁴ his image, but we soon defaced that superscription: That therefore we may be his again, he makes us the second time after his image again; and in this sense we are here called his workmanship: God takes away our rubbish, and all our filth, and makes us a fit Temple for the Holy Ghost to dwell in. In this sense the Psalmist speaking of the Church, saith, It is he that hath made us, and not we our selves, Psal. 100 3. A[…] the wilderness doth not make it self a Paradise, nor the weed a flower; no more can a people wallowing in their sin, and tumbling in their filth, make themselves an holy Temple unto the Lord. This is the Lords doing, and it must be marvellous in the eyes of all those that behold it: As God is said to create new heavens, and a new earth, so he sometimes makes new inhabitants to dwell therein.⁵

Secondly, That it is a wofull thing to be the workmanship of God by Naturall creation, and not his workmanship by gracious Renovation. It had been better for thee never to have been born, never to have been Gods creature in the first making, if thou art not his creature in the second making. Thus our Saviour said of Judas, It had been better for him he had never been born, Mark 14. 21. Some Scholastical heads have thought the very natural being of a man, to be so great a good, as that in reason a man would chuse rather to be damned, then not to be at all: And therefore they expound that speech of our Saviours concerning Judas, to be true only in regard of the sensitive part of a man, but not his rational. But this cannot hold: for

1. Damnation is the inflicting of an infinite evill upon a man, so far as he is capable of it, and the depriving him of an infinite good. Now to be, or to have a⁶ life, is but finite, limited good: If therefore thou art not Gods gracious workmanship, it had been better if thou hadst been a Toad, a Serpent, yea, nothing at all, then to be a man: And if men in the extremity of their bodily paio, have curled the day that ever they were born, as we read Job and Jeremiah, though it was their great sinful impatience to do so: How much rather must they cry out so in hell, where there is not one drop of hony in all the gall they have? Not the least drop of water can be had to cool so much as the top of their tongue. Why then do not your ears tingle while they hear this? Art thou not a New Creature? Hath not God made thee all over anew? Oh miserable man! Alas that ever thou wert born! How often wilt thou wish in the horror of thy conscience, thou hadst never been a man? Why dost thou rejoyce in thy wealth, in thy greatness, in thy comforts, and hast no true godliness to rejoyce in? If thou hadst all Solomons wealth, and Methusalems daies to enjoy it, yet if not Gods workmanship, wo be thee that ever thou wert born!

2. Thou hadst better never have been Gods natural creature, if not this gracious creature; because this natural life is fraughted with many miseries and troubles, so⁷ that the grief is more then the joy: now to be miserable here, and miserable for ever hereafter, is misery in its height. Man that is born of a woman is of few daies, and full of trouble, Job 14. 1. But man that is born of God, is incorruptible, and everlasting, and full of peace and joy in the holy Ghost. Alas, all thy comforts in this life, which are but few, they hang but upon a thred of thy uncertain life: so that as the heathen said, when one was commending the riches, and wealth of merchants, Non amo faelicitatem è funibus pendentem, I do not love that wealth which hangs upon ropes, if they break the ship miscarrieth. We may say of all comforts: We love not that profit, that pleasure which hangs upon thred: Why then dost thou not betake thy self to some solitary & serious contemplation? saying, What is my life worth? wherein am I more happy then beasts? then that Toad that creeps there, if I be not made a new Creature?

3. Therefore better never be born, then not be this workmanship of God, because hereby a man is frustrated of his end, and that true happiness which ought to be the (III) study and endeavours of all. Man as he was created with more remarkable excellency then other Creatures, therefore you have the Scripture bringing in God, as it were, consulting with others, Let us make man after our own image; so was be ordained to a more sublime and glorious end, which was to enjoy God, and hate eternal communion with him; and the means to partake of this beatitude, was the image of God, a pure and holy nature. Now when we lost, or fell from this means and help, we also Apostatized from that glorious end: And by this means in stead of everlasting happiness, meet with everlasting horror and damnation: So that if the blessedness of every thing lye in its proper and sutable operations after the most perfect manner, to its proper end, then are we become most miserable, who are turned both out of the way to, and end of all happiness. Oh that men should not more consider the end why they are made, the end why God gives them to live and move and have a being, is it to eat and drink and satisfie thy llsts, and at last go down into hell in a moment? Oh be not as bruit beasts, that perish without understanding.

In the third place observe this, That as here in the Text we are called in the⁸ general Gods workmanship, so in other places we have the particular kinde of workmanship expressed; For Gods word doth use several similitudes to expresse our relation to God, that so what one is not emphatical to declare, the other may do it. Thus we have handled the relation of Sons, which is more then his workmanship; for an house is the Artificers workmanship, but it is not his Childe, and therefore he hath not such endeared affections to it. In other places they are called, The wife of Christ, to shew their intimate conjunction, That they are bone of his bone, and flesh of his flesh; but in other places the Workmanship of God, under the instance of an house. As a man dwels in his house, so God doth not only make us his people, but he dwels in us afterwards: Now how rich and glorious must that soul be, who hath Christ lodging and resting in it? He that sits in his Glory at the right hand of God, doth also abide and dwell in thy heart. In other places, this workmanship is not only called an House, but a Temple, 1 Cor. 3. and that denoteth more then an House, viz. a peculiar destination and consecration of it to God. Thus every godly man converted is made a Temple of the holy Ghost. Its peculiarly dedicated to God; so that lusts and Satan have nothing to do there. Thus you see what kind of Workmanship we are, Gods House, Gods Temple. Oh the marvellous dignity and purity that ought to be in every New Creature! How comes Owls and Satyrs, lusts of darknesse to be in the Temple of the Lord! sometimes we are his Workmanship of a Vine-yard, or a pleasant Garden, as the book of Canticles signifieth, planted as Eden was by God himself? Now how come briars and brambles up in Gods Garden? So that the consideration of our being Gods Workmanship should make us take heed there be nothing of sins, or the Devils workmanship in us.

In the fourth place consider, Wherein Gods Workmanship as we are New Creatures,⁹ surpasseth that as we are creatures; And herein we must remove one false difference that is assigned in Popery, which is this, God indeed (say they) made us without our selves, there was not our Will or Consent required to it; but he doth not new make us, or cause us to be New Creatures without our Will; and they bring that old saying of Augustines, Qui fecit te sine te, non justificabit te sine te. He that made thee without thy own power, he will not also convert thee without thy own power. But the Scripture makes us wholly passive in that first work of grace. Although it be also true, That in being made New Creatures, we are not without understanding and a will at that time, but there is no natural imbred power in us to turn our selves unto God, as the very phrase Workmanship and Created do import; and truly this is the end of the Apostle in this part of the Chapter, to exclude every work of ours; for if it be never so little, we may boast at least so farre, but there is a vast difference in the original and cause of the one and the other.

First, God made the world, and with other creatures, man as the epitome of all,¹⁰ out of his general love and goodnesse. He did not create from natural necessity, as Bees make their Hives and Honey, or as the Sunne communicateth his light, but voluntarily and out of his meer love, Ex indulgentiâ, not indigentiâ. Bernard. So that it was Gods goodnesse to thee to make thee a man, and not a toad, or a serpent: But the original of making us New Creatures is a special and more peculiar love. As Jacob loved Joseph with a special love, and as a sign thereof, gave him a party-coloured Coat: So God with a special favour is carried out to such whom he converts, and bestoweth on them the choice Ornaments of Grace. Hence it’s never called Gods Grace, that he made the world; we doe not attribute it to Gods Grace properly that we live and have a being, but to his Love and Goodnesse. But the Scripture doth peculiarly appropriate it to the Grace of God, that he elects us, justifieth, sanctifieth and glorifieth us.

A second Difference is, In regard of the acts and works of God in his administration¹¹ and dispensation towards them; For God dealeth with man as a Creature in the way of a general Providence, and so man as a Creature meerly is looked unto, as the Beasts of the field, and the Fowls of the air, only in a more noble Degree, because he is a more noble Creature: but now Gods dealing to his New Creatures, is in a way of Predestination, and a Covenant of Grace; so that even the very outward Mercies that the New Creature hath, come from a sweeter and more comfortable spring, then they doe to a meer man; for thy very Food, Health, Raiment, and all thy daily outward Mercies, they are the fruit of Election, not of general Providence, and so they come from the same Love, which predestinated thee to glory, and doth justifie thy person: Oh what a ravishing consideration is this to every New Creature! How may he triumph with Paul, Who shall lay any thing to the charge of Gods Elect? That which is but Providence to others is Predestination to thee.

A third Difference is, In regard of the Comforts, and supports God gives to (III) the New Creature, above those to the Old Creature. God giveth to man as a man, many outward humane Comforts, otherwise even to live would be an Hell; Insomuch that all life is for some Delight and Comfort. Thus God hath put into all mens hearts some Delight and Comfort, as a Cordiall against those many miseries they are to grapple with in this world. Hence some men take Comfort in one thing, some in another, according to their several inclinations; and when these humane Comforts are taken away, then their hearts break, and they have no more content in their lives. Thus God hath also provided admirable and wonderful Comforts and Supports for this New Creature, They rejoyce with joy unspeakable and full of glory, and that in the midst of all outward miseries, when all humane Comforts fail, Rom. 5. 1. This is like some Herb that will be green and fresh in the midst of Winter, when all other are dead or withered: Oh then the folly of those who cannot part with their pleasures of sinne, they think they shall part with all their joy then, and never have a comfortable day more. Alas, thou never hast true solid joy, till thou leave those sinful pleasures, as the Israelites had not Manna, till the Aegyptian Garlick was gone. Other differences might be mentioned, but because this is a fruitful point in the use of it, I come to the practical improvement of it.

Use 1. And first, Are those who are converted Gods Workmanship, the choice and excellent worke of his hands? then let us Examine our selves, whose workes are those we do? Are thy Lies, thy Oathes, thy Lusts Gods Workmanship? Are these the good workes God hath ordained thee to walk in? Oh, if thou pretendest to be Gods Workmanship, why are there so many works of Sinne and Satan in thy life? It is strange that men doe not commune with their owne hearts, and consider their lives no more. Where is their Faith? And why is their Conscience so asleep? for doe they not easily see themselves the Devils Workmanship, and are they not of him as their father? Oh do not think that any greatnesse or stoutnesse of stomack will bear thee out against God! When God at the day of Judgment shall summon thee to his Tribunal, and ask, Whose workmanship art thou? Whose works hast thou done? Wilt thou not be presently confounded before God and the whole world, not knowing what to say or do?

Use 2. Are the people of God his workmanship? then here is ground for many comfortable considerations. As

First, Thou groanest under the defect of grace, thou mournest for thy imperfect Faith, imperfect Love, imperfect heavenly-mindednesse. Oh consider¹² thou art Gods Workmanship, and he will make all perfect at last, never fear that sinne, Satan or the world can destroy the work of God; Christ came to destroy the works of the flesh, and the Devil; The Devil cannot destroy the works of Christ, Christ did cast out Devils from men, but the Devils cannot cast Christ out of the heart. Oh then be not cast down and inordinately dejected with thy rude, confused and disorderly heart, for God will at last put all into excellent order. Never think that God is like that foolish Builder, who began to build, and could not make an end; No, God will make every grace in thee perfect, ere he hath done with thee.

Use 2. Secondly, Its ground of great Comfort in all thy sad temptations and miseries, whatsoever thy burden be. Thou art Gods Workmanship, and so he cannot but pity thee. The Psalmist, Psal. 103. speaks of us as Creatures. He knoweth what we are made of, he considers that we are not as brasse or iron, but brittle clay, and he heareth the young Ravens when they cry to him; Now if God shew such pity to all things, because his natural Creatures; what compassion will he shew to his gracious Creatures? Oh therefore pray fervently unto God, Lord, are we not thy Workmanship? Thou that hearest the cry of Ravens, wilt thou not hear the cry and groans made by thy holy Spirit in us? Even the Sea-monsters draw out their brests to their young ones, and Lord, wilt not thou behold us thy children, and relieve us in our wants? Many other comfortable Meditations might be sucked out of this Point, sweeter then the honey or the honey-comb.

Use 3. The last Use of Instruction, to such who are the Workmanship of God, Oh do nothing to blurre and soil this curious work of God in thee. If God hath made thee excellent and holy, wilt thou with these new cloathes upon thee go and roll in the dirt, when sin or the world tempts thee? Remember that thou art Gods Workmanship, Shall the Heavens become like a noisome dunghill? Shall the works of flesh and Satan be found in the Workmanship of God? You that are New Creatures, as you have exceeding great Priviledges, so also great Obligations to holinesse; that wickednesse and ungodlinesse is not to be found in you, which is seen in the world.

Footnotes

1. 1. We become Gods workmanship or people upon several grounds and titles. I. By conquest.
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2. II. By covenant. ↩

3. III. By purchase. ↩

4. IV. By renovation. ↩

5. 2. A woful thing to be Gods workmanship by natural creation, and not by gracious renovation.
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6. I. Why it were better never to be, then not to be new made. ↩

7. II. ↩

8. ↩
9. 4. Wherein Gods workmanship as we are New Creatures surpasseth that as we are creatures.
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10. I. ↩

11. II. ↩

12. ↩