have your heart elevated and lifted up to Jesus Christ and say I receive this and taste this from Jesus Christ Oh but this is but a taste of the hony-comb with the end of my rod and if this presence of Christs Spirit I feel now be so sweet what is himselfe then 3. Thirdly Labour for increase of love and familiarity with Jesus Christ by taking notice of him by comming often to him by musing daily on his love as on a fresh thing by banishing slavish false feares of his forgetfulnesse of you and want of everlasting love towards you and then you know love will carry you speedito him amor meus pondus meum nay grant that you have been a stranger to Christ yet restore the love of Christ to life againe in your Soul and when you come to his ordinances where he dwells your Soul will make its first enquiry for him neither will it be satisfied till it hath seen him as we do them wee love towards whom wee have been greatest strangers Your fifth trouble is you know not how to apply absolute promises to your selfe as in Heb. 8. because they are made indefinitely without condition Conditional promises you say you can if you can find the qualification that gives you right to the good of the promise within you This usefull fruitfull question how to apply absolute promises to ones particular deserves a larger time and answer then now in the midst of perplexities I am able yet willing to give For when the Lord saith absolutely without condition that hee will take away the stony heart and he will put his feare into his peoples hearts c. and these kind of promises are made to some not to all to those only whom the Lord will and in generall to his people Hereupon the Soulâ—s of many Christians especially such as question Gods love towards them are most in suspence and therefore when they complaine of the vilenesse of their hearts and strength of their lusts let any man tell them that the Lord hath undertaken in the Second Covenant to heal their backslidings and to subdue their iniquities they will hereupon reply it is true hee hath promised indeed to do thus for some absolutely though they have no good in them but I that feele so vile a heart so rebellious a nature will he do this for me or no and thus the Soule floats above water yet feares it shall sink at last notwithstanding all that God hath said I will answer therefore briefly these two things in generall 1. I shall shew you to what end and for what use and purpose God hath made absolute promises not onely to them that be for the present his people but to them that in respect of their estates and condition are not 2. I shall shew you how every Christian is to make use of them and how and when hee ought to apply them For the first of these 1. First I conceive that as in respect of God himselfe there are many ends which I shall not mention as being needlesse so in respect of man there are principally these two ends for which the Lord hath made absolute promises 1. To raise up the Soul of a helplesse sinnefull cursed lost sinner in his owne eyes to some hope at least of mercy and help from the Lord For thus usually every mans Soul is wrought to whom the Lord doth intend grace and merâ—y he first turnes his eyes inward and makes him to see he is stark naught and that he hath not one dram of grace in him who thought himself rich and wanting nothing before and consequently that hee is under the curse and wrath of God for the present and that if the Lord should but stop his breath and cover his face and take him away which he may easily do and is to be feared he will that he is undon for ever Hereupon the Soul is awakened and falls to his kitchin physick as I spake before prayes and hears and amends and strives to grow better and to stop up every hole and to amend it selfe of every sinne but finding it selfe to grow worse and worse and perceiving thereby that he doth but stirre and not clense the puddle and that it is not amending of nature that he must attain to but he must believe and make a long arme to Heaven and apprehend the Lord Jesus which so few know or ever shall enjoy and hereby quench the wrath of God I say finding he cannot do thus no nor no meanes of themselves can help him to this hereupon he is forâ—aken of all his self wisdome and of all his vaine hopes and now sits down like a desolate widdow comfortlesse and sorrowfull and thinks there is â—o way but death and hell and the wrath of a displeased God to be expected And if any come and tell this Soul of Gods mercy and pitty to sinners I saith he its true he is even infinitely mercifull unto them who are rent from their sinnes and that can believe but that I cannot do and am sure shall never be able for to do and therfore what cause have I but to lie downe in my sorrow and to expect my fatall stroke every moment Reply againe upon this Soul and tell him that though hee cannot believe or loosen his heart from sinne yet that the Lord hath promised to do it that he will subdue all his iniquity and he will pardon all his sinne and that he will cause men to walk in his waies c. True saith the Soul againe hee will doe thus for his owne people and for them he hath chosen but I never had dram of grace in my heart and there is no evidence that the Lord is mine owne or that I am his Here againe the Soul lies downe untill the Lord discovers to the Soul that he will doe these things for some that have no grace or never had grace for these promises were made to such Here upon the Soul thinkes thus These promises are made for some that are filthy for why should God poure cleane water upon them for some that be hard-hearted for why should hee promise to take away the stony heart from them c. and if unto some such and I being such a one why may not the Lord possibly intend and include me seeing hee hath not by his promise excluded nor shut me out Indeed I dare not say he will but yet how do I or men or Angells know but yet I may be one Hereupon Hope is raised to life againe seeing God hath undertaken the worke for the vilest it is possible he may doe it for me now when I am vile and can doe nothing for my selfe And thus you may see the first end and use of absolute promises to be as it were twigges to uphold the sinking Spirits of hopelesse helplesse distressed Souls 2. The Second End and Use of them is this To create and draw out faith in Jesus Christ in the promises
and glad to think of their depaâ—tures and ends And truly it is one of the most grievous miseries that a holy heart can feel and I beseech the Lord of heaven and earth to keepe you and me and all his for ever while wee are here in our valley under the sense of such distempers as our greatest misery And therefore me thought it was a solemn sweet speech of an honest man to his friend who seeing him oppressed with such distempers as you mention and perceiving him to droop under them hee came chearefully to him and suddenly said unto him I can tell you good newes the best that ever you heard viz. Assoon as ever you are in Heaven you shall serve Christ without wearinesse Which words well thought on revived the man That which I would speak with as much tendernesse of compassion as I am able to you I refer to these things 1. That a child of God is never usually weary of the â—uty but rather of his vile heart to thinke of and to looke upon that in the duty Christs yoke is easie and his burthen light to him that takes it on his necke and puts his Soul under it The duty nakedly considered in it selfe is glorious in his eyes and sweet to his Soule and hence sometimes never well but when he considers his dead blinde barren and senselesse heart that he is to carry to the duty and that he feares and hath felt will abide with him in the duty Oh! this grieves here the Soule pincheth An Hypocrite is weary of the duty a childe of God rejoyceth in it but hee is weary of his sinne and unsavourinesse and wearinesse in the duty I perswade my selfe Sir that you may soone mistake your spirit herein you thinke you are unwilling to come to the duty and are weary of it when indeed it is your glory joy and love but it is because you feare you can doe it no better that troubles you that you have such a vile heart in it And if your trouble be from hence the good Lord increase it in you daily and withall blesse the Lord and say Lord though I am weary of my vile heart in these daies of humiliation in these Sabbaths yet I blesse thee the daies and duties themselves thou knowest are deare unto me It is not Lord because I am weary of thy word but because I can doe it no better I am weary of my selfe and this vile heart here is much love in such a spirit to the Lord And believe it Sir your love wants not its recompences and remember that the Lord respects you not according to your duties done but according to your love in them and to them And therefore those duties you are ashamed to owne the Lord will not be ashamed to crown 2. Consider you must and shall be baited with these distempers of heart sometimes more and sometimes lesse as long as you live It is part of Pauls body of death which hee must carry with him till he come to bury himselfe 3. Those means which may helpe you to be freed from them a little at least are these among many 1. Be but truly and really not by fits and darkly sensible of them men in deep miseries are not unwilling to be helped out 2. Judge ye not rigorously of God although he weâ—e a bloody austere God as he did of his master whose talent he had and hence never improved it but looke upon God as having a Fathers heart and affection towards you in the meanest and greatest performances which is double either to give you strength to do what you cannot I can do all things through Christ or having come to him for it to accept of what you would do for him as if it were done and this will make you joy in the poorest performance that though it be never so full of vilenesse yet the Lord out of his fatherly love accepts of it as glorious 3. Renew morning and evening by sad and solemne meditation the sense of Gods love to you in Christ and in every duty that he sets you about and love will love and like the yoke and make the commandements that they shall not be grievous to you Thus I have briefly done with your new troubles which you mention you say because you may not have the like opportunity of writing again It may be so and therefore I have desired to satisfie you which I beseech the Lord himself to do Next you come to reply to my first Letter of which I have kept no copy as I never did of any and hence may and doe forget what I writ then unto you So much light as your Letter lends me to bring things to mind I will gladly take and be more briefe in answer You finde the strength of grace to be got in you rather by argumentation then inward communication and influence arising from the union to Christ And this troubles you To which I answer these three things 1. That as the old sinnefull nature is communicated from Adam the first to us without any argumentation so the new nature which is the seed foundation and plot of all grace is diffused into us by the second Adam when we are united to him without argumentation It is onely by divine operation The Lord leave not me nor any friend I have to a naked Arminian illumination and perswasion 2. That to the increase of those habits and drawing out the acts of the new creature the Lord is pleased to use morall and rationall perswasions as in the instance you gave Christ died for us then hence the love of Christ constraines but remember withall It is not the bare meditation or strength of reason or perswasion that elicits such divine and noble acts in the heart and affection but it is the blood of Christ sprinkling these serious meditations that makes them worke such graces in the Soule which I might shew at large which blood is the salve though argumentation is the cloth or leather to which it sticks and by which it is applied but from such leather comes no vertue all of it is from the blood of christ which by argumentation heales the Soule For if it were nakedly in the argumentation to stir your heart and to worke strength of grace what should be the reason that some times you are no more moved by all your argumentations then a mountaine of brasse is by the windes why should the same truth affect you at one time and not at another when you are as fitly dispoto be affected as at the first Therefore consider it is not your reason and argumentation but Christs blood that doth all by as admirable and yet secret operation 3. Your union to Christ on your part is begun and partly wrought by the understanding and hence the good that you get by it at any time it is from your union or part of it at lest Againe you aske me whether Calvin doth not
in all our prayers we are to looke for all good from the Father for his Sonnes sake to be conveyed us by the holy Ghost and hence it is said Iohn 6. 10. No man comâ—s to me but whom the Father draws Why It is the immediate office and worke of the holy Ghost to draw and apply the soul unto Christ why then is it said Vnleâ—se the Father draw The reason is because that which was perfected and consummated by the holy Ghost was intentionally and by way of purpose and decree begun originally by the Father and this is that which Christs words have chiefly reference unto viz the Father through the Son by the holy Ghost draws But I have waded too far in this Divinity the cleer knowledge of which is reserved for us in heaven But thus much to satisfie you yet the word Father in the Lords Prayer I conceive under correction as it doth not exclude any person of the God-head so it s chiefly set downe there not so much to denote the Person of the Father as the affection of God as a Father to us his Sons by Christ which we are to believe in our first approaching to our prayers to be as nay to transcend the affection of any father to his Son when we com to call upon him for those six things which the Petitions set down for those three ends kingdom power and glory which the Prayer concludes withall Your fourth trouble is your aptnesse to go to God immediately especially when his graces are most striving in his ordinances contrary to that of Christ Yee believe in God believe also in me So indeed it is usuall for religious nature often to out-run and get the start of grace as it appeares in many other so in this case you put looke as it is with every man when God awakens him effectually he first seeks to his kitchin physick to save himselfe by his duties praying mourning reâ—orming endeavouring repenting working before he will seeke out to the Physician and to Christ to save him Because it was naturall to Adam to seeke to live by his working it is naturall to every Son and branch of that root to seeke to save himselfe by doing as well as hee can or as God gives him the strength and grace So it is here It was naturall to Adam to depend upon and go to God immediately as a creature to a Creator as a Sonne to go nakedly to God as a Father Christ was not then known nor seen so it is naturall to every man when rectified Nature is stirred up to go immediately to God It is grace in the second Covenant that reveales and drawes to Jesus Christ and to God by Christ Heb. 7. 25. For cure of this distemper ponder but these three things 1. Cleerely convince the soule that the immortall invisible and most holy God that dwelleth in an un-approachable light hath set out himselfe to be seen or made himselfe only visible in Jesus Christ so that he would have no man looke upon him any other waies then as he hath revealed himselfe in his Son In whom though in all other creatures his vestigia and footsteeps are to be seen as he is God the face of God is to be seen which no creature is able to behold but there being the brightnesse of his gloryâ— and the expresse Image of his Person Heb. 1. 3. And as hee is man the very heart of God both in respect of affection and will to be seen So that in and through Jesus Christ especially his humane nature the glory of the great God breakes out like the Sun through the clouds most brightly in respect of us and therefore in and through his humane nature we are onely to behold God in whom all that a Christian desires to know is to bee seen which is the face and heart of so deare a friend 2 Cor. 4. 6. Ioh. 14. 9 10. For we know by too lamentable experience how the whole world vanishing in their smoaky thoughts of the glory of God as he is considered in himselfe and not able to conceive or retain the knowledge of him did hence invent and set up I makes as â—it objects for their drunken staggering understanding to fasten upon and to be limited with and hence adored God before these as our Popish Hypocrites doe before the Altar and in these and at these as Papists doe in respect of their Images Hence the Lord to cure this inveterate naturall malady hath in the second Person united himselfe to man Christ Jesus through whom we are both able to our everlasting wonderment to see him and also here bound onely to behold him who as he is a sit handle for our faith so he is a â—it object for our weak mindes to behold the glory of the most high God in Wherefore then do you offer to go unto God without Christ when as you are not so much as to looke upon God but as he appeares in Christ Is not the humane nature of the Lord Jesus more easie to be seen and conceived of then the invisible unlimited eternall God-head 2. Secondly See evidently that there is not any dram or drop of God you have especially in Gods ordinances but it issues from the blood and is purchased by the intercession and delivered unto you by the hand of Jesus Christ Ephâ—s 1. 7. Hâ—br 7. 25. Iohn 5. 22. You should never have heard the sound of the gospel nor never have had day of Patience nor never have heard of Gods Ordinances to finde him in nor never have been comforted quickned enlarged affected by God Ordinances were it not for Jesus Christ the efficacy of whose blood and power of whose glorious intercession doth at the very instant you feele any good in Gods Ordinances prevaile with God the Father for what you feel for the Father loveth the Sonne and hath put all things into his hands Iohn 4. 35. that all men might honour the Son all the three Persons plotting chiefly for the honour of the second so that you may see nay you are bound to believe at the time you feele your heart savingly affected in any ordinance now the Lord Jesus who is at the right hand of God in heaven who is now in his glory now he remembring me a poore worme on earth now I feele the fruite of his death O what a miserable forlorn wretch had I been were it not for Jesus Christ Mercy could never have helped enlightned comforted quickned assured enlarged me and Justice could never have relieved my dead bloudy perisâ—ing lost Soul had it not been for Jesus Christ whose Spirit power grace comfort presence sweetnesse I taste drink and am satisfied abundantly with and now doe enjoy Oh Sir me thinks the sad meditation of this should make you in all Gods ordinances where you are apt to say you go immediately to God to hasten suddenly in your thoughts affections praises to Jesus Christ Nay me thinks you should speedily
expresse fully my thoughts about our Spirituall union in his lib. 4. cap. 17. I answer I have forgot what he hath writ and my selfe have read long since out of him and for the present I have no bookes about me where I am and therefore cannot satisfie you in this neither know I when I shall seeke to finde out the booke and place If I have leisure I will either write to you or tell some of your friends before I am gone what he hath said or writ that way c. Againe thirdly You desire me to tell you how my selfe came to the cure of Atheisticall thoughts and whether they did weare out or whether they were rationally overthrown I answer at first they did wear out meeting with fruitlesse and dead-hearted company which was at the University 2. The Lord awakened me againâ— and bid me beware lest an old sore broke out again and this I found that strength of reason would commonly convince my understanding that there was a God but I felt it utterly insufficient to perswade my will of it unlesse it was by fits when as I thought Gods Spirit moved upon the Chaos of those horrible thoughts and this I thinke will be found a truth 3. I did groane under the bondage of those unbelieving thoughts looking up and sighing to the Lord that if he were as his workes and word declared him to be he would be pleased to reveale himselfe by his owne beames and perswade my heart by his owne Spirit of his Essence and being which if he would do I should account it the greatest mercy that ever he shewed me And after grievous and heavy perplexities when I was by them almost forced to make an end of my selfe and sinnefull life and to be mine owne Executioner the Lord came between the bridge and the water and set me out of anguish of spirit as she prayed for a child to pray unto him for light in the midst of so great darkenesse In which time he revealed himselfe manifested his love stilled all those raging thoughts gave returne in great measure of them so that though I could not read the Scripture without blasphemous thoughts before now I saw a glory a majesty a mistery a depth in it which fully perswaded and which light I desire to speake it to the glory of his free grace seeing you call me to it is not wholly put out but remaines while I desire to walk closely with him unto this day And thus the Lord opened mine eyes and cured me of this misery and if any such base thoughts come like beggers to my doore to my minde and put these scruples to me I use to send them away with this answer Why shall I question that Truth which I have both knowne and seen But you say this remedy is good viz. of prayer but that you cannot use it especially because you question the truth of God Yet deare Sir give not over this Trade you will doubtlesse finde it gainefull when it may be God hath laden you more with these thoughts and made you loath your selfe for them But the thing seemes strange to me if I mistake you not viz. that your heart will not be perswaded but that you must resolve your doubts concerning the perfection of Scripture not by seeking to hâ—rmonise those passages that seeme to crosse one another but by ascribing some humanity or error if I may interpret you to the pen-men seeing St. Paul saith We prophesy but in part and seeing one of the Evangelists leaves out the doxology in the Lords prayer Sir if you take these thoughts arising from these and the like grounds as your burden I do not blame you but pitty you in that respect but if your judgement indeed thinke so I am sorry you should harbour such thoughts one houre within doores for you know that holy men writ the Scriptures but so far they might erre but it is added as they were inspired or as the Originall hath it as they were moved or carried in the armes of the holy Ghost and so how could they erre how could God lie It is true Paul did prophesie but in part and is this an argument because he did not prophesie fully therefore in some things he did not prophesie truly I am perswaded you will say there are many things my poore thoughts have suggested to you as true and yet I am perswaded I doe in them prophesie if I may so say but in part The Spirit of God directed the foure Evangelists to write yet so as they did not all write what another writ but in great wisdome left some things doubtfull and short in one which are more cleare and full in another and hence the Doxologie is fully set downe in one and not in another and many reasons I could set you downe why but that it is needlesse I grant you ought not to put up all with a charitable opinion of Scripture but if you can by reason reading and comparing helpe your heart to a full perswasion this is Scripture but many things you cannot get satisfaction for by that way and meanes but still your Spirit will be left darke and doubtfull What course will you here take for resolution which is Scripture The Papists say it is so because the Church hath christned it for Scripture you say you will see reason for it that it is so or else you cannot be satisfied then I feare you wil never be satisfied I thinke In this case therefore these two things you are to do 1. To go to God by prayer to give you a resolution of all your doubts and by some meanes or other some light to see whether this is his word or not Secondly if this be his word that he would perswade your heart of it that it is so For the least resolution which is Scripture and which is not is made by the same perswasion and sole perswasion of the same Spirit that writ the Scripture Concerning the Angels that appeared to Mary see Gerard and he briefly I thinke will satisfie you In your answer to the particular scruples about the Scripture sense and the dissonancy of them Onely this I will adde to the last clause about these things that if the Scripture be inspired by the holy Ghost and that not in the sum and substance of it but to every word and sentence of it which I thinke you will not doubt of when you have considered it then I thinke it will undeniably follow that the same Spirit of truth is also a Spirit of order and hence the method of various penning of it is from the Spirit too which you say you sticke at Againe to your third thing concerning your spirit being burthened with involuntary infirmities as burdens but not as sinnes I say nothing now because I perceive by one part of your reply that the Lord hath done you some good by the first answer onely it is your griefe you cannot
feare them nor condemn your selfe for them as damning sinnes For satisfaction of which I hope this reply to your second trouble will give you some satisfaction Againe to your fourth question to know whether these changes you have sometimes and these movings of the Spirit are not of naturall temper or Gods Spirit It seemes I did a little mistake the meaning because you meant not the maine worke of grace but occasional stirrings and movings of heart as by reading some paâ—heticall Letter your Spirit is moved with joy or sorrow which it may be will not be stirred at some other time as by drinking a cup of wine the spirit is made more chearfull and lively c. I answer these three things 1. First That it is very usuall for naturall affections to be raised by a naturall temper as by drinking eating noveltinesse of the Gospel Iohn's candle flies were ravished with the Gospel People are naturally moved sometimes by a thundering Minister yet never a whit the more grace c. and it is a good speech of Doctor Ames Arminian universall grace as they describe it may be the effect of a good dinner sometimes 2. That though the being of grace depends not upon the temper of the body yet the exercise of grace and many gifts of grace together with the feeling of it doth And hence a good dinner and sometimes wine to a sad melancholy if gracious heart may remove rem prohibentem that may keepe grace as joy and thankefullnesse from working and so take the grace and draw it out not create and diffuse the grace The Prophet called you know for a Minstril which some thinke and that upon good grounds was to raise up his heavy heart and make him chearfull and fit to speake the body is the instrument which if it be broken the best grace will hardly sound but if whole then they will 3. If you would know when these things onely draw out grace or make a thing like unâ—o grace in the Soul I answer by these two things chiefly 1. If it be true grace it ever makes you more humble and vile in your owne eyes and say Lord why dost thou give me any desire to thee any cheerfulnesse in serving thee c. 2. It makes you more thankefull and to blesse the Lord that he thus remembers you for this is a standing rule what ever comes from nature and a mans selfe it ever builds up it selfe and returnes to selfe againe what ever grace comes from Christ it drives a man out of himselfe by making him humble and draws him unto Christ that sent him by making him thankfull I thinke all grace and stirrings and movings that have not this double effect in some measure are to be suspected and if they have it is dangerous to doubt whether they are true or no 5. Again Your â—ifth thing about providence you say you cannot see a positive providence although you do see a negative providence in all your occasions and comforts and crosses you meet withall as namely you can thanke God for not taking away your life c. but you cannot see God giving it I answer 1. Consider what I writ to you at first about this question in generall 2. Ponder sadly whether any creature or appurtenance to it hath its being from it selfe or from the will and word of God viz. I will have such a man to be and such a memory to be c. I thinke you will say nothing can make it selfe therefore here is a positive providence in having life liberty c. 3. Consider whether the same will and word that gives it a being together with all the appurtenances to it doth not also give it act and motion That it is so I thus demonstrate it 1. Every creature is made for an end for no wise efficient but workes for some wise end 2. That no creature can lead it selfe to its end if sinnefull or irrationall 3. God must and doth lead it by its severall acts and movings to that end Hence 4. Every act is determined by God And although I grant some creatures move freely some necessarily yet it is from a positive will and providence that they move act and see Therefore you see what cause there is to see a positive providence in every thing Concerning the rest of your letter Oh that I had time and heart to write more yet I hope I have writ enough for this time and the Lord knowes whether evermore or no However I thanke you heartily for improving me this way of writing who have my mouth slopt from speaking I wish I had more such friends to deale thus with me and my selfe more time and a more fruitfull head and heart to improve my selfe this or any other like way for them For who knowes what breathings of Gods Spirit are lost for want of writing especially when there is no season of speaking Truly Sir I meet with few that are much troubled in that manner as your selfe but they goe on in an easie quiet and very dangerous way which troubles I perswade my selfe keep you awaking when other virgins are slumbring and after which I am perswaded the Lord intends to use you for more then common service if you wade well through them however as I said before be not discouraged or too much perplexed in sorrow for them For surely as farre as I can guesse the Lord is preparing you for himselfe by them I shall not forget you though I never saw you and I beseech you if you have any sparke of affection toward me kindled by these few lines remember when you are best able to pray for your selfe to remember to looke after me and mine and all that go with me on the mighty waters and then to looke up and sigh to Heaven for me that the Lord would out of his free grace but bring me to that good land and those glorious Ordinances and that there I may but behold the face of the Lord in his Temple though hee never delight to use me there though I and mine should possibly beg there and that if the Lord should call me to my solemne worke and service for the good of his Church and People and company that goe with me or are gone before me that then the â—ord Jesus would reveale his secrets to me and enable me the little time I have to live to befâ—uitfull to him and to have a larger heart then ever for him As for your selfe I shall desire the Lord to keep you blamelesse and unspotted in an evill world and that as he hath begun so he would perfect and crowne his divine graces and worke in you and that you may be preserved from nationall sins which shortly bring National and most heavy plagues And the presence of the Lord may abide with you and in you untill the Lord call for you Remember my kinde love to your Father whose name I have forgot and by whom I could not send these lines being then hindred by businesse Now the peace of Jesus Christ be with you and keepe you upright and blamelesse till death And if I never see you more till the last and great day then Farewell Farewel Yours in Iesus Christ T. S. Mr. Shepherd of New-England Two things to be considered about motionâ— How to try the motions of Gods Spirit 2 Meanes Quest 2. Answ. Object Answ. Answ. Quest 3. Answ. Quest 4. Answ. Quest 5. Answ. How to apply absolute promises Object Quest Answ. Quest 1. Answ. Quest 2. Answ. Quest 3. Answ. Object Answ. Answ. 2. Quest 4. Answ. Answ. 1.