# Cry to the whole earth

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CRY to the whole Earth;
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S E R M O N
PREACHED BY
The Reverend Mr. JOHN WELCH; Sometime Miniſter of the Goſpel at Ayr.
From Luke X. 38, 39, 40, 41, 42.
G L A S G OW: Printed and Sold by J. & M. ROBERTSON, MDCCLXXXV.
A Cry to the whole Earth.
Luke X. 42.
Mary hath choſen the good part which ſhall not be taken away from her.
AS Chriſt did ſhew himſelf loving to Lazarus and his ſiſters, in that he raiſed Lazarus from the death of the body, and then from the death of the ſoul: So did his ſiſters here ſhew their thankful minds unto Chriſt again; the one by receiving him into her houſe, and the other by entertaining of him into her heart. As he was God he was entertained by Mary, and as he was man he was received of Martha. They both deſired to entertain our Saviour, as Jacob and Eſau, Gen xxvii. deſired to pleaſe their aged father; but Mary made choice of the better part, and was preferred ⟨before⟩ her ſiſter, as Jacob ſped ſooneſt of moſt dainty veniſon, and prevented his brother of the bleſſing: And altho' the cares of Martha, in her entertaining of Chriſt, be not to be miſliked of, yet Mary's diligence in hearing Chriſt's doctrine, is of purpoſe preferred to Martha's care; to declare unto us that it is much better with Mary to ſtudy in the word, 'and firſt to ſeek the kingdom of God,' Mat. vi. 35. than with Martha to labour in the world, and to neglect that heavenly kingdom. And yet notwithſtanding ſuch is the corruption of this ruſty age, that our greateſt care is to provide for this preſent life, as did that rich man, Luke xii. that enlarged his barns, wherein to put his ſtore for many years; but we never, or very late, do provide for that life to come, like to that other rich man that never thought of heaven till he was tormented in hell, Luke xvi. In the 5th of John, Chriſt ​is ſaid to love his whole family, and here he is ſaid to come unto them; for whom he loveth he cannot but viſit, like the friends of Job, Job ii. that came to comfort him in his adverſity. Yea, and the greater love that Chriſt bears unto any, the oftener he will reſort unto them; yea, he will come and dwell with them, John xiv. 25. Like Jacob, that came down into Egypt, Gen. xlvii. to his beloved ſon Joſeph, and dwelt in Goſhen. But Chriſt is yet more kind than Jacob was; for he came not till he was ſent for with horſes and chariots: but Chriſt he came of his own accord to his beloved family. Thus doth he always prevent us with his manifold bleſſings. Before he was deſired, he came into the world; he called his apoſtles before they came unto him; and before he was invited he came into this noble houſe.
O happy houſe that entertained ſuch a gueſt; but thrice happy inhabitants to whom ſuch a gueſt would vouchſafe to come. When he came unto the ſwiniſh Gadarenes, they deſired him to depart out of their coaſts, Luke viii. preferring their ſwine above their Saviour: But this godly family gladly received him into their houſe, preferred their God before their gold, and their ſoul's health before their worldly wealth. They received him into their houſes, who had not a houſe of his own to put his head into, Mat. viii. 16. wherein their hoſpitality is commended, and ſhall moſt certainly be rewarded at that moſt dreadful day, Mat. xxv. For with theſe and ſuch like works of mercy, the Lord ſhall anſwer the ſentence of judgment, which is to be denounced againſt the wicked, that never exerciſed theſe works of mercy. Let us therefore learn by their example to be harbourers, and given to hoſpitality, which is ſo often commended to us in the ſcriptures, and ſhall be ſo richly rewarded at the ​laſt day. Theſe godly fathers, Abraham, Gen. xviii. and Lot, Gen. xix. entertained angels in their houſes in the habit of ſtrangers, ſo we may daily entertain Chriſt Jeſus in the habit of a poor man, of a blind man, of a lame man, and whatſoever is done to any of thoſe that are his members, he doth account thereof as it were done to himſelf. Now as this virtue of hoſpitality is commendable in all ſorts of perſons, ſo it is our ſpecial concern, and more eſpecially commended unto miniſters, who are expreſsly commanded by the apoſtles, 1 Tim. iii. 2. among other things to be given to hoſpitality: unto the Levites in the time of the law, the Lord appointed cities of refuge, Numb. xxxv. to ſignify thereby that the miniſter's houſe ſhould be the poor man's harbour, and his ſtore their treaſury. But the true miniſters, in theſe our days, have no cities of refuge for others becauſe they have none for themſelves, they have not to relieve the wants of others, for they have not to relieve their own neceſſities.
Now when Martha had once entertained ⟨Chriſt⟩ as he was man, into her houſe, Mary began to entertain him as he was God into her heart: ſhe ⟨ſat⟩ at his feet to hear his preaching. For no ⟨ſooner⟩ came Chriſt into the houſe, but he took occaſion ⟨to⟩ teach and inſtruct the family, and inſtead of ⟨bodily⟩ food which they beſtowed on him, he ⟨beſtowed⟩ upon them the food of the ſoul. Thus doth ⟨Chriſt⟩ always ſhew himſelf a thankful gueſt: For in whatſoever houſe be entereth in, he leaveth ⟨better⟩ things behind him than he findeth: He loves ⟨none⟩ to be in Zaccheus' debt for his dinner, for inſte(illegible text) thereof he bringeth ſalvation to his houſe; ⟨neither⟩ does he here leave his ſupper unpaid, for ⟨inſtead⟩ thereof he beſtoweth on them a heavenly ⟨ſermon⟩. This ſhould be the exerciſe of al faithful ⟨miniſters⟩. ​when they are invited to a great feaſt, that as they are called the ſalt of the earth, Mat. v. 18. to make meat ſavoury and well ſeaſoned, and to preſerve them from putrefaction; ſo the miniſters and paſtors ſhould reaſon the table with ſome godly conferences and communications, 'to miniſter grace unto the hearers,' Eph. vi. 26. Both theſe ſiſters were godly women, and both earneſt ſavourers of Jeſus Chriſt; and yet in the manner of their devotions, there is ſuch difference, that the worldly affections in the one may in ſome ſort be miſliked, in reſpect of the godly exerciſe and practice of the other. Martha is ſore incumbred with much ſerving, when a little ſervice had been ſufficient; but Mary is attentive to hear the word of God which can never be heard ſufficiently. Mary ſitteth ⟨to⟩ hear the word, Mat. v. as Chriſt uſeth to fit, Luke iv. when he preached the word; to declare unto us, that the word is to be preached and heard with a quiet mind. In a ſtill night every voice ⟨is⟩ heard, and when the body is quiet, the mind ⟨most⟩ commonly is quiet alſo But Martha is ⟨troubled⟩ with other affairs, and therefore unfit to hear the word, as is the ground that is ſcorched with ones, and over-grown with weeds and thorns, ⟨which⟩ is indeed unfit to receive the feed, Mat. v. (illegible text) to yield any fruit to him that tilleth it. As often ⟨therefore⟩ as we come to hear the word of God, we ⟨muſt⟩ not come with diſtracted minds, we muſt not trouble ourſelves with the cares of this life, which, ⟨to⟩ our Saviour faith, are but thorns to choak the ⟨Lord⟩, Luke viii. 4. and to make it unfruitful: For (illegible text) Moſes was unfit to talk with God till he had put ⟨off⟩ his ſhoes, Exod. iii. and the blind man unfit to ⟨come⟩ to Chriſt, until he had thrown away his (illegible text)ak, Mark x. ſo we muſt think ourſelves unfit to ⟨hear⟩ the word of God, and unapt for every ⟨heavenly⟩ exerciſe, till we have put off our ſhoes, that ​is, our worldly cogitations and affections, and till we have caſt away our cloaks, that is, all letts and impediments, which may hinder us from profiting in our profeſſions. When our minds are quiet, we are fit to deal with heavenly matters; therefore the doctors conferred fitting in the temple, and God he delighteth to deal with us when we are moſt private; he appeared to Abraham ſitting in the door of his tent, Gen. xviii. the Holy Ghoſt; he came down upon the apoſtles, and filled all the 'houſe where they were ſitting;' the eunuch ſitting in his chariot was called and converted, by the preaching of Philip, Acts viii. 37. Mary ſat at Jeſus' feet, yet ſhe ſat not ſleeping as many ſit at the preacher's feet; but ſhe ſat at Chriſt's feet, and heard his words; as Paul was brought up at the feet of Gamaliel, Acts xxii. and was perfectly inſtructed in the law of the fathers. Her humility is commendable, in that ſhe ſat at Jeſus' feet, to declare to us that the word is to be heard with all humility: her diligence and earneſtneſs appeareth, in that ſhe would not depart and help her ſiſter, to ſignify, that the hearing of the word muſt be preferred before worldly buſineſs. Her diligence and humility ſerveth to condemn our negligence and contempt of Chriſt and his word; we do not ſit at Chriſt's feet, nay, we ſet Chriſt at our feet, when we are ſo careleſs in hearing of the word; we are as flow to come to the church, as was the raven to come to the ark of Noah, Gen viii. and as loath are we to ſpend any time in the ſervice of God, as Pharoah was loath to let the Iſraelites go to ſerve the Lord. If a commodity were to be ſeen, out of which ſome worldly profit or gain may ariſe, how careful would we be to procure it? What pains would we take to get it? Abſalom was more deſirous of a kingdom, than are the rich men of our time deſirous of golden gain: But if it be a matter ​of coſt and trouble unto them; if they cannot hear the word preached, without ſome hindrance to their worldly buſineſs, and ſome extraordinary charge to their purſe, then like to the Gadarenes, Luke viii. they are content to take their leave of Chriſt and his word, and would rather leave that heavenly pearl, than part from their worldly pelſ, Mat. xiii 49.
Thus, in Chriſt we have a pattern of a good paſtor, and in Mary the pattern of a good hearer; let miniſters learn by this example, to take all occaſions to preach the word, to be inſtant in ſeaſon and out of ſeaſon, i Tim. iv. 2. and let chriſtians learn by her example, Mat. vi. 'Firſt ſeek the kingdom of God and his righteouſneſs,' and then to provide for the things of this life. While Mary was careful for the food of the ſoul, Martha was curious to provide food for the body; her greateſt care was to entertain Chriſt, and to make him good cheer to teſtify her thankful mind unto him, that had done ſo great things for them; he had raiſed her brother Lazarus from death to life: Therefore he was worthy to be well entertained. If Elias deſerved to be well dealt withal, at the hands of his hoſteſs, i Kings. xvii. whoſe ſon he reſtored to life; or Eliſha deſerved ſuch entertainment for her ſon's reviving, 2 Kings iv. then ſurely our Saviour Chriſt was much more welcome hither, ſeeing he had raiſed Lazarus out of his grave, where he had lain by the ſpace of four days before, John xi. It was well done therefore of Martha to ſhew her thankful mind to Chriſt; but it was not well done at that time, to ſhew herſelf thankful in that manner, for it was then time to hear the word; becauſe at that time Chriſt preached the word; it was not convenient time for her to ſpend on other affairs, and to neglect the greateſt affair, even the means of her own ſalvation; it was not unlawful ​for Martha to labour, no more than it was unlawful for Peter to ſleep; but when Chriſt was preaching, it was then no time for her to buſy herſelf in ſerving, no more than it was for Peter to ſleep, when as Chriſt did ſo earneſtly will him to watch and pray,' Mat. xxv.
When Chriſt preached out of Simon's ſhip to the people that ſtood upon the ſhore, Luke v. it was no time then for Peter to play the fiſherman; but when Chriſt had left ſpeaking, and commanded him to launch out into the deep, then was it time for him to let out his net. There ⟨is⟩ a time wherein we ought to labour in our vocation, and a time wherein we ought to hear the word of God; and as we may not utterly neglect our lawful callings to follow ſermons, ſo we muſt not beſtow the ſabbath, which is conſecrated to the ſervice of God, in following the works of our vocation; all things have their appointed time, faith the wiſe man, and every thing is ſeemly in its convenient ſeaſon, Eccl. iii. but when things are done prepoſterouſly, and out of order, then followeth confuſion Although Martha did not hear Chriſt, yet did ſhe labour for Chriſt; yet there be many in theſe our days, that will neither labour for Chriſt, nor hear of Chriſt, but as the Iſraelites were weary of their journey in the wilderneſs, Numb. xxii and loathed that heavenly manna, ſo theſe men are weary of every godly exerciſe, and are ſoon clogged with the word of God. The five fooliſh virgins, Mat. xxv. waſted their oil to no purpoſe, and when they went to buy, they were excluded the marriage; and theſe fooliſh men ſpend this time and day of grace, vainly and wantonly, as though after this life, there were no time of juſtice and vengeance to be feared. The day ſerveth for their pride, the night is ſpent in ſport and pleaſure, and no time is ​left to hear the word. When we are praying, they are playing, when we are preaching, they are eating and drinking, like the old world, that ate and drank, Gen. vi that married wives; and was given in marriage, Luke xvii. while Noah was preparing the ark for ſaving of his houſhold, Heb. xi. And as Baal's prieſts, 2 Kings xxi. wounded themſelves to ſerve their idols; ſo theſe men took dangerous counſel, and ſtrangely troubled themſelves to ſerve the devil. Now Martha findeth herſelf grieved, and beginneth to envy her ſiſter's exerciſe, & Jofeph's brethren envied him for his dreams, Gen. xxxvii. and the ſons of Jeffe, who diſdained their brother David, for his forwardneſs to combat with Goliah, 1 Sam. xv. Theſe two ſiſters that in other things agreed ſo well together, in this do ſo much differ, that Chriſt muſt have the hearing of the matter before him, and divide the controverſy. Martha playeth the plaintiff, and accuſeth her ſiſter; Mary, the defendant, anſwereth by her advocate, and Chriſt himſelf that took upon him the office of an advocate, is become the judge, and giveth ſentence on Mary's ſide; Martha ſhe complains of her ſiſter's ſlothfulnefs, and ſeemeth after her ſort, to blame our Saviour for winking at it, requiring him to ſee the matter redreſſed ſpeedily. But Chriſt, he firſt reproveth Martha's curioſity, and then excuſeth, yea, and commendeth Mary's care. In Martha's doing, it declares to us how willing we are to pleaſe ourſelves, in our own conceits, and how ready to conceive amiſs of the doings of others; yea, ſometimes to prefer our own defects before the perfections of other men. If David chaſten his ſoul with faſting, Pſal. lxix. It ſhall be turned to his reproof; and if he put on ſackcloth, to teſtify his contrition, they jeſt at him, and the drunkards make ſongs of him. Luke vii. 33. If John the Baptiſt be temperate in his ​⟨apparel⟩ and diet, they will ſay he hath a devil: ⟨if⟩ Paul anſwer diſcreetly for himſelf, he ſhall be ⟨charged⟩ to be mad with over-much learning; yes ⟨if⟩ our Saviour Chriſt himſelf frequent the ⟨company⟩ of ſinners, to welcome them from ſin, they will ⟨not⟩ ſtand to call him a friend and companion of ⟨publicans⟩ and ſinners, Luke vii. 34. Amongſt us, ⟨if⟩ there be any that be more forward in ⟨religion⟩ than others be, or more diligent to hear the ⟨word⟩ as Mary was, they ſhall not want ſome one or ⟨other⟩ to cenſure them at their pleaſure, yea, to find ⟨fault⟩, and alſo condemn them for ſo doing. Yet ⟨are⟩ not the godly herewith to be diſcouraged, or to ⟨deſiſt⟩ from their godly exerciſe the more of that; ⟨for⟩ as the Lord anſwered for Mary when ſhe held ⟨her⟩ peace herſelf, ſo the Lord will defend their ⟨cauſe⟩, and take their part againſt their adverſaries; ⟨howbeit⟩ the godly be ſufferers of their injury. The ⟨Lord⟩ cannot abide to hear his ſervants evil ſpoken ⟨of⟩, but is always ready to maintain their right, and ⟨to⟩ anſwer for them: He will not ſuffer Laban to ⟨ſpeak⟩ one ill word to his ſervant Jacob, Gen xxxi. (illegible text)4. And if Aaron and Miriam murmur againſt Moſes, Numb. xii. the Lord will puniſh it with (illegible text)proſy. What a comfortable thing is it to be god-(illegible text), and to the godly, that the King of kings will ⟨take⟩ their parts, and will not ſuffer them to ſuſtain ⟨any⟩ wrong. He is a moſt ſure and truſty friend, ⟨that⟩ will not abide his friend to be backbitten or ⟨evil⟩ ſpoken of, but either he will anſwer in their ⟨defence⟩, or he will find ſome means to ſtop their ⟨mouths⟩ and reſtrain the ſlanderous tongues of ⟨their⟩ enemies: As ſometimes he ſtopped Balaam's (illegible text)ffage when he went to curſe his people, and ⟨cauſed⟩ the dumb aſs to ſpeak, Numb xxii. and ⟨remove⟩ the madneſs of the prophet, rather than he ⟨would⟩ have his people to be curſed; 2 Pet. ii. 15.
​The reputation of Martha's name, argueth the vehemency and earneſtneſs of this admonition. The Lord, he is fain to be very earneſt, and importunate with us, before he can reclaim us. So when God ſpake to Abraham, he calls him twice by name, Gen xxii. Chriſt he called Peter thrice by name, John xxi. to cauſe him make his three-fold confeſſion, for ſatisfaction of his threefold denial: and when the Lord ſpake unto Samuel, he called him for ſeveral times by name, i Sam. iii. before he anſwered. For ſuch is the great mercy of God, that he is even content to admoniſh us as often of our duty; and again, ſuch is the dullneſs and perverſeneſs of our crooked naturcs, that we cannot be gained by our firſt admonitions, but the Lord muſt call us both often and earneſtly, before we will hearken unto him.
There are two things in this ſpeech of Chriſt's to be obſerved; the firſt is his modeſt reprehenſion of Martha's immoderate care: The other is, his friendly defence of Mary's choice. Although Martha was very careful to entertain Chriſt in the beſt manner, yet if he perceive any thing in her, that is worthy of reprehenſion, he will not ſtick to tell her of it, he will not ſoothe her in her ſaying, nor ſoothe her in her own conceit, for all the trouble and coſt that ſhe beſtowed upon him. If we ſhould be invited to ſome man's table, and kindly entertained thereat, it would be unkindly taken, if we ſhould find fault with any miſorder: But for as much as all Chriſt's actions are the only inſtructions of chriſtians, therefore every chriſtian man, but eſpecially preachers to whom it more particularly appertaineth, muſt learn by this example how to behave themſelves when they are invited to great feaſts, namely to ſpeak to the conſcience freely, when they ſhall ſee a fault. The beſt (illegible text) ​⟨requital⟩ that we can make for our good cheer, is to ⟨give⟩ good counſel, and wholeſome admonitions to ⟨them⟩ that invite us. When Chriſt dines with the Phariſee, Luke xi. 28. and was miſliked for not waſhing before dinner, he thereby took occaſion ⟨to⟩ reprove their hypocriſy, even their outward ⟨shew⟩ of holineſs, which was the moſt frequent ⟨shew⟩ and ſin of the Phariſees. And at another ⟨time⟩ he noteth them, Luke xiv. for preſſing to the ⟨thief⟩ places at banquets, declaring that modeſty is to be uſed, at the ſitting down to meat, what gueſts ſhould be bidden to our tables: So ⟨should⟩ preachers behave themſelves towards thoſe ⟨that⟩ do invite them, when they ſee perhaps ſome ⟨fault⟩ or diſorder, either in the maſter of the feaſt, or in ſome other of the gueſts, even to ſay unto ⟨them⟩ thus, or otherways, as the cauſe requireth; I will warn you of one thing, that if you follow counſel, will do you good, that is, that you would leave off your uſury, or your extortions, or your covetouſnesſs, or oppreſſion: That you would leave off your ſwearing, and blaſpheming the name of God: That you would forbear to profane the Lord's ſabbath. That you would leave your pride, and exceſs in your diet and apparel: That you would forbear to ſpeak ill of any behind their backs, or to bear any malice or hatred to any of your neighbours: Theſe or the like are the faults which are eaſy to be eſpied, almoſt in every place; and theſe are the faults which every faithful miniſter of Chriſt Jeſus ſhould not leave unreproved whereſoever he cometh. But as Elias told Ahab of his idolatry, i Kings xii. although he was king: and as John Baptiſt told Herod of his adultery, although he did many things for him, Mat. xiv. Mark vi. 20. 'and heard him gladly;' ſo ſhould the preachers reprove the people for their notorious offences, ​notwithſtanding ſome favours and courteſies received of them before.
If Chriſt took occaſion to find fault with Martha for her too much diligence, in his entertainment, it ſeems he was not very curious of his diet, but would have been content with ſimple meats; he was no delicate ordinary gueſt, he did not affect or delight in ſumptuous banquets or coſtly fare, he rather requireth a religious heart, a conſtant faith, a willing mind to hear the word, Luke xi. 28. with an earneſt care to live thereafter. Theſe are the things wherein the Lord delighteth; theſe are the morſels which he deſireth, and which he preferreth before all earthly cheer: Thus is Martha reprehended for her curioſity.
Now let us ſee how Mary is excuſed and commended for her godly care. 'One thing is neceſſary,' ſaith our Saviour; and what is that one thing? Even to hear the word preached, 'which is the power of God unto ſalvation, to every one that believeth,' Rom i. 16. A man may better want all things than that one needful thing; and yet we deſire all things, and we neglect that one thing which is ſo needful. This one thing hath Mary choſen, and therefore hath choſen the better part; Martha's part is good, becauſe it provideth for this preſent life; but Mary's part is better, becauſe it leadeth unto eternal life. It is good to be occupied about our calling, to get our living; but is better to be occupied in hearing the word, which is able to ſave our ſouls. As the head and the foot are both needful in the body, ſo Mary and Martha are both needful in a commonwealth. Man hath two vocations, the one earthly by his labour, the other heavenly by his prayer. There is the active life, which conſiſteth only in practiſing the ​affairs of this life, wherein man ſhews himſelf to be like unto himſelf, which is an earthly man, caring for earthly things; and there is the contemplative life, which conſiſteth in the meditation of heavenly things; wherein man ſhews himſelf to be like to the angels, for they who labour in their temporal vocations do but live like men; but they who labour in ſpiritual matters, live like angels. When they hear the word, they hear God ſpeaking unto them, but when they pray, God bears them ſpeaking to him; ſo that there is a continual conference betwixt God and them that are thus exerciſed, either in hearing or yet in praying. Chriſt loves Martha for hoſpitality, as Iſaac loved Eſau for his veniſon, and the Lord loved Mary for her care and diligence in hearing his word; as Rebecca loved Jacob for the hearkening to her voice, Gen. xxv. 28. as a nurſe that having her breaſt full of milk, doth love the child that ſucks it from her, even ſo the Lord Jeſus Chriſt, when he hath his breaſt full of heavenly milk, is glad when he hath children to ſuck the ſame. Let us therefore as the apoſtle willeth, i Peter ii. i. 'Laying aſide all maliciouſneſs, guile and diſſimulation, all envy and ill ſpeaking, as new born babes deſire the ſincere milk of the word, that we may grow thereby,' to be perfect men in Chriſt Jeſus. Let us breathe after the fountain of living water, which ſpringeth up into eternal life, as the hart brayeth for the rivers of water, Pſal. lxii. i. to quench his thirſt. And for as much as many things are ſo troubleſome, and one thing is ſo needful, let us ever be ſeeking that needful thing, even the end of all things, that is, to learn to fear God, and to ſtrive continually to keep his commandments, Eccl. xii. 13. which we muſt learn by hearing of the word of God, whereby faith (without the which it is impoſſible to pleaſe God, Heb. xi.9) may be ​begotten and nouriſhed in the hearts of men, Rom. x.17. This is that good part which Mary hath choſen, which is ſo much better than her ſiſter's choice, becauſe it concerneth a better life, and hath the fruition of his preſent life alſo: Mary hath a double portion, ſhe both heard the word, and alſo ate of the meat which her ſiſter dreſſed. For godlineſs hath the promiſe of this life, and of that which is to come, i Tim. iv. 8. As for all things, whether they be honours, promotions, pleaſures, or whatſoever elſe, they ſerve only for the maintenance of this preſent life, which is but ſhort, and alſo very ſubject to mutability: But the word of God is the food of the ſoul, the bread of life, that immortal feed which bringeth forth fruit unto eternal life, i Pet. i. 13. Let the word of God be precious unto us, becauſe it is ſo permanent, for heaven and earth paſs away, Luke xxi. 23. but the word of God endureth for ever. If we make choice of any other thing beſides, it muſt be taken from us, or we muſt be taken from it: But if we make choice of this one thing, it ſhall never be taken from us, neither in this life, nor the life to come. The Lord grant that we be not only hearers but doers of the word, James i. 22. that it may be truly ſaid of us, as Chriſt ſaid of his diſciples that heard his preaching, Mat. xi. 50. 'Behold my brother, ſiſter and mother;' or, as he made anſwer to the woman that ſo much commended his carnal kindred, Luke xi. 28. 'Bleſſed are they that hear the word of God, and keep the fame.' Amen.
F I N I S.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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