University of Virginia Library

Since unto every one it may be known,
That, no mans fault, so harms as his own:
Let over-bitter Censures be suspended,
When you perceive a Brother hath offended
By rashness, or through frailty, (though in that
VVhich to our Common VVelfare doth relate)
Spare not the sin a jot, but spare the man
(Who'er) as much as possibly you can,
Till some Concomitancies or th'Event
Assures that malice was in his intent:
And, though that may appear, assume not then,
A pow'r to judge, belonging not to men:
Because, for ought you know, God might bereave him,
Of counsel, or unto himself then leave him,
For our Transgressions past; and to let in
A publick mercy, by his private sin;
Thereby to humble us, and make us know
That all our VVeal from his meer Grace doth flow;
And, that the sins of others to our peace
As helpful were, as our own Righteousness.
In former times and causes, it was so,
The Ægyptian Mid-wives, Rahab, Jael too,
Did things which in their nature sinful are,
Yet not alone by GOD made useful were
To save his people, but he also saith,
That ev'n those actions were products of Faith.
And, in these times perhaps here have been such,
Whereon, if I with modesty shall touch,
Let me be blameless; for, with good intent
VVhat GOD permits for our experiment,
I here will mention, and to make it known,
That there is nothing meerly of our own,
Or which is in us either good or evil,
By Nature or suggestions of the Devil,
That stops or furthers ought which GOD will do,
Though our concurrence he requires thereto
So far, as with his Will he us acquaints,
Or, bounds, by unresistable restraints:
For, when we are enjoyn'd to that or this,
It is for our advantage, not for his,
Of us requir'd; yea though we bounded be
By Precepts, Rules or Laws, so is not he.
As he himself shall please he can effect
His Ends, whatere we do, or shall neglect;
And, when against us any Foe prevails,
It is because we, not because he fails.