is gracious, to carry it towards them so, that we may give them
convincing ground to believe, that we have found that mercy which
also sets open the door for them to come and partake with us.

Ministers, I say, should do thus, both by their doctrine, and in all
other respects.

Austerity doth not become us, neither in doctrine nor in
conversation. We ourselves live by grace; let us give as we receive,
and labour to persuade our fellow-sinners which God has left behind
us, to follow after, that they may partake with us of grace. We are
saved by grace, let us live like them that are gracious. Let all our
things (to the world) be done in charity towards them; pity them,
pray for them, be familiar with them for their good. Let us lay
aside our foolish, worldly, carnal grandeur; let us not walk the
streets, and have such behaviours as signify we are scarce for
touching of the poor ones that are left behind, no not with a pair of
tongs. It becomes us not thus to do.

Remember your Lord, he was familiar with publicans and sinners to a
proverb; "Behold a gluttonous man, and a wine-bibber, a friend of
publicans and sinners;" Matt. xi. 19. The first part, concerning his
gluttonous eating and drinking, to be sure, was an horrible slander;
but for the other, nothing was ever spoke truer of him by the world.
Now, why should we lay hands cross on this text: that is, choose
good victuals, and love the sweet wine better than the salvation of
the poor publican? Why not familiar with sinners, provided we hate
their spots and blemishes, and seek that they may be healed of them?

Why not fellowly with our carnal neighbours? If we do take occasion