The intercourses of divine love betwixt Christ and his Church, or, The particular believing soul metaphorically expressed by Solomon in the first chapter of the Canticles, or song of songs : opened and applied in several sermons, upon that whole chapter : in which the excellencies of Christ, the yernings of his gospels towards believers, under various circumstances, the workings of their hearts towards, and in, communion with him, with many other gospel propositions of great import to souls, are handles / by John Collinges ...

Serman XXIII.

Canticles 1. 4.

Draw me, and We will run after thee.

YOu have heard the Spouses Petition opened, what she means, when she saith to her Beloved, Draw me; you have heard her Promise or Argument opened, We will run after

thee. She prayeth for drawing, she promiseth her running. Drawing was the act of her beloved. Running was her own Act, though in force of his drawing. But here is (as I before ob∣served) an alteration of the Number, She saith, Draw me; She addeth, We will run. She begs but for one, she promiseth for more, she prayeth for her self, she promiseth for others. How is this?

1. I told you when I opened thé words, that some by We understand, The Spouse and the Spirit of God in conjunction. I, and thy Grace. This is a Sense hinted by Genebrard and De Ponte upon the Text, and it may seem to have some colour from that of Christ, Without me you can do nothing, and that of Paul, Gal. 2. 20. I live, yet not I, but Christ liveth in me, and the life which I now live in the Flesh; I live by the Faith of the Son of God. It is a great truth, that when ever the Soul runs after Christ, the holy Spirit assists its motion; but yet it is drawing, that is Christ's and his Spirits work, running is ours. Grace works together with the Child of God, but it worketh by drawing, the Soul works by running; it is not Christ or the Spirit of Christ that is in us, that runneth the way of God's Commandments, but it is the Soul of the Christian, in and with the strength, and power of Christ. Grace is the Principle of our Spiritual life, like the Spirit within Ezechiels Wheels, without which the Wheels move not; but they are the Wheels that move. I cannot therefore agree this sence.

2. Bernard hath another Notion, She begs (saith he) The sowre part for her self, the sweeter part for others, but this is an in∣terpretation which to me seemeth to have many faults. 1. It maketh the drawing here prayed for, to be a drawing by Affli∣ctions, which are indeed the Lord's Cords, but such as he sel∣dom draweth Souls to Christ by, not are they the proper mat∣ter of our Prayer. Secondly, It turneth the Promise into a Prayer, and makes the Sense to be to this purpose, Lord for me, Draw me with the Cords of Affliction: Let others run after thee; but I see no ground at all for such an Interpretation. It is not others, but We, she includeth her self. It is not, let others run, but we will run.

3. Thirdly, If by the Spouse we here understand the Church speaking, The Church being many yet make but one Body. So the Spouse prayeth for her whole Body which is but one, and saith properly, draw me, and then promiseth for every part,

Rom. 12. 5. We being many are one Body; She prayeth for Grace, she promiseth not only action, and obedience, but unity in her obedience and action, God's Kingdom is not divided against its self, not different from it self, especially in the Fun∣damentals of Faith, and Holiness. They are an Army in order, and fighting together against the World, the Flesh, and the Devil; but this still is more than I will run.

4. I rather choose another sence of this Promise. A promise of an endeavour to cause others to run after Christ, or a Prophecy that others would run, so as the sense should be this; Lord draw me, and I will endeavour to be a cause of more than my own running after thee; others seeing, or hearing of thy Grace and Goodness to me, shall also by my example be provoked to run af∣ter thee. In this sence I shall carry it. The Proposition resulting from hence is this,

Prop. That God's sweet, and powerful drawing of one Soul, to, or after himself, will be a means of causing others also to run after him.

God's drawing of John, 1 John 26. draweth first two other Disciples, who when they heard him, followed Jesus: and Andrew drew Simon Peter, v. 40, Christ's drawing of Philip, was the occasion of Nathaniel's running, v. 45. Philip findeth Nathaniel, and saith unto him, We have found him of whom Moses in the Law, and the Prophets did write. Christ draweth the Woman of Samaria, John 4. v. 28. She leaves her Water pot, and goes her way into the City, and saith to the men of the City, Come see a Man, which told me all things that I ever did, is not this the Christ? Then they went out of the City, and came unto him, and v. 41. Many more believed because of his own word.

There are two main grounds upon which the truth of this Proposition depends. 1. The first is the alluring nature of Di∣vine Grace. 2. The Second is, The exceeding Charity of every pious Soul. I will alittle enlarge upon them.

1. I say, first, Divine Grace in the effects of it is exceedingly attractive. The love of God (saith the Apostle) constraineth; nor doth it only constrain the Soul in which it is shed abroad through the Holy Ghost, but it also constraineth others, at least to some inquiries after it. The Fathers kindness to one Child maketh every Child more studious to please him, and the Masters kind∣ness

to one Servant, encourageth others to their duty. We have not perfect single Hearts, to act meerly in compliance with a pre∣e••pt, even Moses himself had an eye to the recompence of reward. Nor are we only incourag'd from the prospect of a futur recompence, but we must also be encouraged, from some promises, or hopes of present assistance. Solomon tells us, The Sluggard saith, there is a Lion in the way We are prone to fancy Lions, where indeed there are none, The way of holiness is a plain and lightsome way, no rough nor dark way, God hath said, Waysaring men though fools, shall not err therein; but we know not how to ad∣venture, and indeed there are Lions and Mountains in the way. The roaring Lion is in the way, who goeth about continually seeking whom may he devour, & we have Mountains of Lusts and Corruptions, as well as of Worldly Temptations that are in our way. Christ hath told us, that his Yoke is easie, his burden is light. We cannot understand it; Is it an easie thing to deny our selves, to take up the Cross, and to follow Christ? To keep a steady even pace with God? The very Thoughts of the difficul∣ty of a Christians life, make many to turn away from it, look∣ing upon the Yoke of Christ, as a Yoke which no Flesh and Blood is able to bear. But now the effects of Divine Grace upon one Soul here incourageth many others. We are like Travellers, going toward the City of God, we meet with Ri∣vers over which we must pass, the River seems deep, and the Stream seems to run swift, here our Hearts fail; but as it is with earthly Travellers in such a case, if one ventures through, and gets safe on shore, then many follow: So when we see some that were under our discouragments from entring upon the ways of God, yet through Grace got into them, and finding them easie, and pleasant, this is a great encouragement to others. I have known some who have long stumbled at this Stone: Better never to know the way of Righteousness, never to enter into a course of Profession, than having entred into it to fall Back; that I shall do, I shall never be able to hold on in a course of Duty; I shall never conquer such Corruptions, &c. Now when God draweth but one Soul, others are incouraged to run, Psal. 40. v. 1, 2, 3. I waited (saith David) patiently for the Lord; he inclined to me, and heard my cry. He brought me up also out of an horrible Pit, out of the miry Clay, and set my seet up-a Rock, and established my goings, and he hath put a new Song into my Mouth, even praise unto our God. Many shall see it, and fear,

and trust in the Lord. One blessed Martyr, is upheld by God, and Burns chearfully, his ashes set many others on fire. From hence it is that the conversation of Christians is a Winning con∣versation, and Christians are persuaded to walk, that others may be won by them. There is nothing unlovely in the effects of spe∣cial Grace. Serenity and peace of Conscience, contentation in all Estates, Justice, and Charity towards men, they are all the ef∣fects of Grace, and exceeding lovely in the Eyes of all reasonable Creatures.

2. A second ground of this lyes in that Charity, or good will toward men, which is the steady effect of this grace; whosoever is taught of God to love God, is also taught to love men; all men with a love of good will, though the Saints only with a love of complacency or delight. Two things in pursuit of this will be found the effects of true Saving grace, in every Soul that hath been made partaker of it.

1. First, Such a Soul will reveal the grace that it hath received. 2. It will excite, and quicken others to look after their share in the same grace.

1. First, A gracious Soul is alwayes communicative. Grace, in the Soul, is like new Wine in the Bottle, which must have vent, see David, Psal. 66. 16. Come, and hear all you that fear God, and I will declare what he hath done for my Soul. I cried unto him with my Mouth, and he was extolled by my Tongue. Christ when he healed the lame Man in the Gospel bid him, that he should tell no Man of it, yet he must go and publish it. He ne∣ver when he heals a Soul, saith to it, Tell no Man of it, nay, he saith the quite contrary. When thou art converted (saith he to Pe∣ter Strengthen thy Brethren, Luk. 22. 32. Such a Soul cannot hold its peace. Job could not eat his bodily morsels alone, but much less can the Soul eat his Spiritual Morsels, and let none know of it. If the Woman in the parable could not find her lost Groat, but she must call in her Neighbours and spend it upon them, how shall a Man that discerns his lost Soul to be found, his lost Peace, and strength, and liveliness to be recover∣ed not call his Neighbours, and tell them what God hath done for him? Sorrow and joy both fill the Heart, both pain it, the communication of either unto others in some degree easeth it. There are in the World Mysteries of other knowledge, which Men have and do very studiously conceal, because the more are

made partakers of them, the worse it is for those who got the first knowledge, they get the less; but it is otherwise as to Grace that is an inexhaustible Fountain, all may have their fill of the Fountain of Living Waters, and the Soul that makes first discovery of it to another loseth nothing by the discovery. If Abraham knoweth any thing of the mind of God, he will teach his Family; therefore, God will not hide from Abraham, what he intends to do to Sodom. Several reasons might be gi∣ven, why grace will not lye hid in the Soul: Such a Soul ap∣prehends it self under some Obligation of duty, that of Christ to Peter, when thou art converted, strengthen thy Brethren, must not be understood as a special and particular precept. 2. The Joy of that Soul, that hath any evidence that it hath tasted of of this grace, is such as cannot be concealed; little Streams may be circumscribed by the Banks of the River; but great falls and flows of Water, will overflow them. We cannot bite in great passions. Nor can a greater joy fill the Soul, than that which ariseth from the sense of God's special love, either in the first Collation of it upon, or the returns of it unto the Soul.

3. Again this Soul knoweth, That much of God's praise ariseth from his Peoples telling of his wondrous works; you shall in Scripture observe it as a constant piece of God's Peoples thanksgiving, and what we are often called to for. Now the good report which a pious Soul makes of Christ, hath a great influence upon others. If a Physicians Name be up, if but two or three Neighbours make a report, what wonderful Cures he hath done in, and for them, all in like Circumstances will be running to him. See what David saith, Psal. 34. 2. My Soul shall make her boast in the Lord, the humble shall hear thereof and be glad. v. 6. This poor Man cryed, and the Lord heard him, and saved him out of all his Troubles. When a gracious Soul makes its boast in the Lord, relates with joy and thankfulness, what God hath done for it: The humble, that is, those that are in poor, afflicted conditions, they hear of it, and are glad, and are encouraged to go to God. They say, Here's a poor Soul that cried, and the Lord heard it, and saved it out of all its troubles. This is the first way, by which Souls once drawn are a means to make others run, by making a good report of God unto them. But this is not all.

2. Secondly, Such a Souls Charity extendeth further, viz. To an exciting, exhorting, and quickening of others, to labour to be

made partakers of the same grace. Come (saith the Woman of Samaria) and see the Man that hath told me all things that I ever did, Is not this the Christ? Come saith the Soul, and taste of that love which hath so refreshed me; my Soul was as sad as yours. God hath comforted me; as dead as yours, The Lord hath quickned me. I had once as much prejudice against the ways of God as you; I once thought them as difficult: I now delight in them. I find now the Yoke of Christ is casis, his burden is light. Come, let us go up together to the Mountain of the Lora's House, he will teach us his ways, and we will walk in his paths. I will shew you in two or three words, from whence it is that a Soul that hath tasted the special grace of God, will be so busie with others to bring them into the same circumstances with it self.

1. It knoweth that it shall lose nothing by others running. Na∣ture makes us all in the first place to secure our own Interest, but that being first secured, good nature obligeth all Men to wish the best they can to others, and the Moralists give it us for a Rule, That those kindnesses ought to be denied to none which we can do them without any prejudice to our selves. There is no Soul that hath received any thing of the special grace of God, but knoweth somthing of the value of it, and that no so great kindness can be done for another, as to be an Instrument to bring men and Wo∣men acquainted with that grace of God which bringeth Salvati∣on, Acts 26. 29. I would to God (saith Paul to Agrippa) that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these Bonds. This Soul knoweth, that it should be never the poorer, if all others were inriched with the riches of Grace. All Envy which maketh us pine at the good of others is taken out of the heart of a Child of God, (it is one of those lusts that are mortified in it.)

2. Nay further, It knows that the more Souls it can be a means to bring to Heaven, the more welcome it self shall be. Those who win Souls are wise, and those who win many to Righteousness, shall shine as the Stars, for ever and ever, Dan. 12. 3. It was Christs work to bring many Sons unto Glory. It was David's Language, and he spoke in the Person of Christ, I will declare thy Name unto my Brethren, in the midst of the Con∣gregation I will praise thee. The Propagation of its Species, is one of the most perfect acts of the Creature. It is a great piece of the perfection of a Christian, to propagate his Species. The

Romans designed rewards for the Father of such a number of Children; God hath prepared great rewards for those that are co-workers with him in bringing Souls unto Christ.

3. Lastly, Such a Soul knows the Price of a Soul, and the sad condition of those who want Christ either in the first, or further influences of his special grace, and so doth it out of mere pity and commiseration. None knows the misery of a Christless Soul, so well as that Soul, that hath been lost, and is now found, hath been dead, and is now alive. None so well knows the misery of that poor Creature whose Conscience is upon a Rack, or whose Soul is under a Divine desertion, crying out, Where is my God become? We never well understand the misery of others, nor throughly pity them under any misery till our selves have felt it. Nor on the other side do we ever understand the riches of Grace, the consolations of the Spirit, or the Soul satisfaction which a Christian hath in God and in his ways, till we have in some measures had experience of them. Hence it is that a na∣tural man is so unconcerned, in the natural state of his Relations, it is because his own Eyes are not open; he wants Faith, he doth not see the misery of a Soul that is without Christ, nor doth he believe what God hath in his Word revealed as to the state of such Souls. But the Spiritual Man whose Eyes God hath opened, (knowing God's terrors) persuades with others to get out of the horrible Pit; the believing Soul, giving a firm and steady assent to what God hath revealed in his Word about the Eternal State of Souls, and the only way to happiness, cannot but Night and Day persuade with others those especially in whom it is most nearly concerned, that they would be reconciled to God, and flee from that Wrath which is to come.

In the first place, This puts an argument into our Mouths to use with God, wh••n we go unto him for any influences of special grace. Say unto God, Draw me, and we will run after thee. Tell him that his drawing thy Soul, will-not only ingage thee, but be a means also to make others to run after God. It was David's argument, Psal. 51. 12, 13. Restore unto me the joy of thy Sal∣vation, and uphold me with thy free Spirit; then will I teach Transgressors thy way and Sinners shall be converted unto thee. An Ar∣gument which he often made use of. The humble shall hear thereof and be glad, Psal. 34. 2. An Argument whose force lyeth, in the concern of Gods glory. The glory of God is the great end of all his actions, he doth all that he doth for his own glo∣ry,

and he useth a great argument with God that tells him, that if he doth such a thing for him, there will a great deal of glory by it accrue to his holy Name. God is glorified by nothing more, than by our, and others running after him.

Secondly, This discourse will let us see a difference between one who is a Christian indeed, and one who is only a Christian in name. An Hypocrite would seem to be somthing, but is nothing, he doth nothing, he is inconcerned in the good of others Souls, whereas, if he were a true Plant of righteousness, he would cast his Seed. Prov. 10. 21. The Lips of the Righteous feed many. It is an i••l sign that there is a truth of grace wanting in that Soul, in which are found no endeavours to propagate the knowledge, & fear of God.

But I shall shut up my Discourse upon this Argument with a word of Exhortation, to all those who profess them∣selves to have received the special grace of God; So to ma∣nage their conversation, that others by their examples, or by their means may be provoked to run after Christ. Christ tells his Disciples, Mat. 5. 13. That they were the Salt of the Earth: and v. 14. The light of the World, a City set upon an Hill; that God had not lighted up a light in their Souls to be hid, for no Man lighteth a Candle to put to it under a Bushel (saith he) but to be set on a Candlestick, that it might give light to all them that are in the House. Upon this he foundeth an Exhortation, v. 16. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven. I see no reason to restrain those Texts unto those that are the Mi∣nisters of the Gospel; they are true of all true Christians, the Children of God in the World, are the Salt of the World, and it is their duty to season others. They are the light of the World, and to shew light to the World; they are obliged so to live that being themselves drawn, others also by their means may run after Christ. You will say to me how shall this be? How should a Christian so live as to draw others to run after Christ. I answer It will very much depend upon, 1. The Seriousness of his pious behaviour towards God. 2. The Humility and Inn cency, and quiet∣ness of his behaviour toward men. 3. His abounding in good works. 4. His Communicativeness both of his Gifts, and of his Experien∣ces. I will a little inlarge upon all these.

1. I sav First, It will much depend upon the Evenness, and Seriousness of a Christians pious behaviour toward God. Religion is in it self a lovely thing, and many who cannot get leave of them∣selves

to be pious, and devout, yet are constrained to commend it in others, where they see the Practitioners in it serious, and even in their practice, for nothing is more odious even to com∣mon Eyes, than to see men act a part in Religion; but for a Christian in praying to pray, in hearing to hear, to be serious and in earnest in his acts of devotion, so to demean himself, that he shall appear to others to mind what he is about, to be fer∣vent in Spirit while he is serving the Lord, is lovely in all mens account; to see men gaping about the Church whiles they are pretending to pray, sleeping, or talking when they are pretend∣ing to hear the Word of God, winneth none, but rather estrang∣eth the World from God and makes them think there is nothing in Religion but a vain shew: But to see a Christian serious, and servent in prayer, diligent and attentive in hearing, hanging as it were upon the Preachers Lips, as it is said of those who heard Christ, Luke 19. 48. (we translate it they were very attentive to hear him, the Greek is they did hang upon him) this makes People think there is something in Godliness: Especially when men are even in their pious conversation, that their warmth in Piety, is not by fits, but there are the same at all times, having to do with the same God, and being in the same service of God.

2. A second thing upon which the inciting others to come to, and to run after Christ, doth much depend, is Christians be∣havior towards men; so three things much commend the grace of God to the World.

1. Humility. Pride, and self exalting, are generally odious to all men, and men (as it were by a natural instinct) conclude there is nothing of God in those in whom they see much of Pride, discovered by an immoderate boasting, uncharitable judg∣ing, and censuring, superciliousness, a scorn, and contempt of others; but now where men have the advantage of the Word of God, which commands men to deny themselves to be cloathed with hu∣mility, in honour to prefer others before themselves, to learn of Christ for he is meek, and lowly, &c. they are much more confirmed in this; and any thing of pride in Christians doth ra∣ther estrange men from God and Christ, then cause them to run after him.

2. Innocency in Christians is another thing, which much com∣mends the ways of God to others. Christ commanded his Dis∣ciples

to be wise as Serpents, innocent as Doves. Paul exhorteth the Philippians, 2. Phil. 15. to be blameless and harmless, the Sons of God without rebuke. Most People have a natural Notion of God that he is full of goodness, and doth no Man harm; and those who are in any measure acquainted with the Scriptures, ob∣serve that Christ's conversation on Earth was an innocent, harm∣less conversation, the Apostle, Heb. 7. 26. calleth him, not on∣ly undefiled, and separate from Sinners, but holy, and harmless. Now an innocent conversation implieth righteousness, in all in∣justice there must be harm done to others.

3. A third thing that makes an honest and winning Conversati∣on towards men is quietness and peaceableness in opposition to Tumultuousness, Sedition, and qua••reling. The Apostle com∣mands us to study to be Q••iet, 1 Thess. 4. 11. I need not en∣large upon this, Experience tells you how much a quietness, and peaceableness of behaviour obligeth the World, and how much a contrary temper disobligeth it from Men and Women professing to Religion and Godliness. God is the God of Peace, and delighteth not in confusion.

3. A third thing upon which much depends, the winning and gaining of others to run after Christ is abounding in good works. I here restrain the Notion of good works, understanding by them acts of Mercy and Charity towards men. Our Saviour bids us make our selves Friends of the Mammon of Ʋnrighte∣ousness, and by it teacheth us, that good works of this Na∣ture, are not unprofitable as to our own Souls, though they are no fit price to purchase Heaven with. But they are also of great use to save the Souls of others, as they have a tendency to commend the grace, and ways of God unto other men. On the other side, acts of Oppression, Cruelty, and uncharitableness, have a great malignity, to estrange Souls from Religion and Godli∣ness. It is a sad story I have somewhere met with upon the Cruelty shewed by the Spaniards to the Indians upon their pre∣tended converting them to the Faith of the Gospel; A great Per∣son of the Indians would know whither the Souls of the Spa∣niards went when they died, to Heaven or to Hell; and being told they went to Heaven, replied▪ Then he woula go to Hell. Being it seems naturally persuaded that cruel, bloody, and un∣charitable men could never be happy in another life.

4. I will add a fourth thing (though not beforementioned) which

experience hath constantly shewed us to be of very great force, to draw others, viz. A bold, and couragious Suffering for the Name of Christ. It hath been a constant Observation, that the Blood of Martyrs hath been the seed of the Church. Men naturally are in∣clined to think there is a great deal in that Religion, which will make men so Valiant as to die in the defence and asserting of it. There is yet one thing more upon which this much depends; that is,

5. A Christians communicativeness both of his gifts, and of his experiences. 1. Of his gifts, his knowledge and other gifts, by which he informs Christians of the Truth, and persuades, and argues them out of their sinful courses. Come (saith David) I will teach you the sear of the Lord; O that there were more of this in the World than there is! how few are those Christians that have either grace or confidence enough to mind others of their conditions and to call upon them to look after Eternity! We can call upon our Children and Friends to mind their World∣ly concerns, we are communicative euough to them of what we know, which may help them as to them; but how little do we call upon them to strive to enter in at the strait Gate, to make their Calling and Election sure. What should the reason of this be? Is it unbelief, or is it carelesness? Is it unbelief? do we not then believe an Immortal, Eternal state of Souls, into which no Souls can come, but bv and through Christ as the way? It can∣not be, this is the Object of our Hope, it is the great thing we have in expectation; if we had hope only in this Life, we were of all men most miserable. Are we confident that our Children, our Friends, or Neighbours are in the road to this blessed state? Certainly there are many of them of whom we can have no such hopes. How are we then silent? if we know bet∣ter things then they know, why do we not instruct them? St. John saith, He that hath of this Worlds goods, and seeth his Bro∣ther in want and releives him not, how dwells the love of God in h m? 1 Jo. 3. 17. What shall we say of those who have of the goods that relate to another World, the Treasures of Spiritual knowledge and seeth his Child, his Friend in want, and (to his power) relieves him not, how dwells the love of God, or of his Childs, or Friends Soul in him? Dalilah asked Sampson, how he could say to her, that he loved her, when he kept his se∣crets from her, which she was not concerned to know; but how

canst thou say, thou lovest thy Yoke-fellow thy Child, thy Friend, and concealest from them what thou knowest with re∣ference to their Spiritual and Eternal good, and which it is as much their concern to know as it is thine? I remember Christ doth thus prove himself his Disciples friend, John 15. 15. I have called you Friends, for all things which I have heard of my Father, I have made known to you; that is, all things which my Father hath let me know, and which are of concern for you to know. Thus Christ hath discharg∣ed the Office of a Friend to our Souls, and should not we do likewise? Do we know any thing concerns our near Friends Souls with reference to their Eternals happiness, and do we conceal our knowledge from them, how do we discharge the Office of Friends to them? how dwells either the love of God, or the love of them in our Souls?

2. Nor is the communicativeness of our own Experiences, What we have seen, as well as what we have heard, of less use, or less our duty. I know it is a thing which profane Persons may mock at, but let them mock on, Wisdom shall be justified of her Children. I am sure we meet with David and Paul, and others of the Servants of God of whom we have a sacred Record very frequent in it. Come saith David, and I will tell you what God hath done for my Soul. I know Men may boast beyond their line, or measure, they may boast of experiences they never had; ex∣periences must be fulfillings of Promises. But certainly there can be nothing as a mean more powerful to draw others to a running after Christ in the ways of Holiness then the knowledge of what others have found, and experienced in them. I am sure it was the practice of the Woman of Samaria, of Andrew and Pe∣ter, and that with great success. O let every one of us who have in our hearts any love for God, any zeal for the glory of God, any kindness for the Souls of others, being our selves drawn, so behave our selves, that others, allured by our examples, persuaded by our arguments may also run after Christ. Let those that cannot as yet discern the Savour of his good Oyntments be helped to discern them at second hand, while our Lips feed many, and our Garments smell of Myrrh, Aloes and Cassia.

Notes

• Mat. 11. 30.
• 1st. Use.
• 2d. Use.
• 3d. Use.