Source: http://thewestminsterstandard.org/the-sum-of-saving-knowledge/
Timestamp: 2019-04-20 02:32:57+00:00

Document:
4. Much assurance of life given to believers, etc.
The woeful condition which all men are in by nature, through breaking of the covenant of works.
The remedy provided for the elect in Jesus Christ by the covenant of grace.
The means appointed to make them partakers of this covenant.
The blessings which are effectually conveyed to the elect by these means.
Our woeful condition by nature, through breaking the covenant of works.
I. In eternity past, God did most wisely decree, for his own glory, whatever comes to pass in time: and in a most holy and infallible manner executes all his decrees, without being author of the sin of any creature.
II. God originally made everything from nothing, perfect. He made our first parents, Adam and Eve, the root of mankind, both upright and able to keep the law written in their hearts. This law they were naturally bound to obey upon penalty of death. God was not bound to reward their service, till he entered into a covenant or contract with them, and their posterity in them. He promised to give them eternal life, upon condition of perfect personal obedience. If they failed they would die. This is the covenant of works.
III. Both angels and men were subject to the change of their own free will. God alone is unchangeable. Many angels of their own accord fell by sin from their first estate, and became demons. Our first parents, being enticed by Satan, one of these demons, broke the covenant of works, by eating the forbidden fruit. By this action, they, and their posterity, became not only liable to eternal death, but also lost all ability to please God. They became by nature enemies to God, and to all spiritual good, and were only inclined to do evil continually. This is our original sin, the bitter root of all our actual transgressions, in thought, word, and deed.
The remedy provided in Jesus Christ for the elect by the covenant of Grace.
I. Albeit man, having brought himself into this woeful condition, is neither able to help himself, nor willing to be helped by God out of it, but rather inclined to lie still, insensible of it, till he perish; yet God, for the glory of his rich grace, has revealed in his word a way to save sinners, that is, by faith in Jesus Christ, the eternal Son of God, by virtue of, and according to the tenor of the covenant of redemption, made and agreed upon between God the Father and God the Son, in council of the Trinity, before the world began.
II. The sum of the covenant of redemption is this: God having freely chosen to life a certain number of lost mankind, for the glory of his rich grace, did give them, before the world began, to God the Son, appointed Redeemer, that, upon condition he would humble himself so far as to assume the human nature, of a soul and a body, to personal union with his divine nature, and submit himself to the law, as surety for them, and satisfy justice for them, by giving obedience in their name, even to the suffering of the cursed death of the cross, he should ransom and redeem them all from sin and death, and purchase to them righteousness and eternal life, with all saving graces leading there to, to be effectually, by means of his own appointment, applied in due time to every one of them. This condition the Son of God (who is Jesus Christ our Lord) did accept before the world began, and in the fulness of time came into the world, was born of the Virgin Mary, subjected himself to the law, and completely paid the ransom on the cross: But by virtue of the foresaid bargain, made before the world began, he is in all ages, since the fall of Adam, still upon the work of applying actually the purchased benefits of the elect; and that he does by way of entertaining a covenant of free grace and reconciliation with them, through faith in himself; by which covenant, he makes over to every believer a right and interest to himself, and to all his blessings.
III. For the accomplishment of this covenant of redemption, and making the elect partakers of the benefits of it in the covenant of grace, Christ Jesus was clad with the threefold office of Prophet, Priest, and King: made a Prophet, to reveal all saving knowledge to his people, and persuade them to believe and obey the same; made a Priest, to offer up himself a sacrifice once for them all, and to intercede continually with the Father, for making their persons and services acceptable to him; and made a King, to subdue them to himself, to feed and rule them by his own appointed ordinances, and to defend them from their enemies.
The outward means appointed to make the elect partakers of this covenant, and all the rest that are called, to be inexcusable.
In the word of God preached by sent messengers, the Lord makes offer of grace to all sinners, upon condition of faith in Jesus Christ; and whoever does confess their sin, accept Christ’s offering, and submit themselves to his ordinances, he will have them received into the honour and privileges of the covenant of grace. By the ordinances, God will have the covenant sealed for confirming the bargain on the foresaid condition. By the Church, he will have them hedged in, and helped forward to the keeping of the covenant. And by prayer, he will have his own glorious grace, promised in the covenant, to be daily drawn forth, acknowledged, and employed. All these means are followed either really, or in profession only, according to the quality of the covenanters, as they are true or counterfeit believers.
II. The covenant of grace, set down in the Old Testament before Christ came, and in the New since he came, is one and the same in substance, albeit different in outward administration: For the covenant in the Old Testament, being sealed with the ordinances of circumcision and the paschal lamb, did set forth Christ’s death to come, and the benefits purchased by it, under the shadow of bloody sacrifices, and various ceremonies: but since Christ came, the covenant being sealed by the ordinances of baptism and the Lord’s supper, does clearly hold forth Christ already crucified before our eyes, victorious over death and the grave, and gloriously ruling heaven and earth, for the good of his own people.
The blessings which are effectually conveyed by these means to the Lord’s elect, or chosen ones.
“Many are called, but few are chosen.” Matt 12.14.
II. He does convert or regenerate them, by giving spiritual life to them, in opening their understandings, renewing their wills, affections, and faculties, for giving spiritual obedience to his commands.
III. He gives them saving faith, by making them, in the sense of deserved condemnation, to give their consent heartily to the covenant of grace, and to embrace Jesus Christ unfeignedly.
IV. He gives them repentance, by making them, with godly sorrow, in the hatred of sin, and love of righteousness, turn from all iniquity to the service of God.
V. He sanctifies them, by making them go on and persevere in faith and spiritual obedience to the law of God, manifested by fruitfulness in all duties, and doing good works, as God offers occasion.
VII. He justifies them, by imputing to them that perfect obedience which Christ gave to the law, and the satisfaction also which upon the cross Christ gave to justice in their name.
VIII. He reconciles them, and makes them friends to God, who were before enemies of God.
IX. He adopts them, that they shall be no more children of Satan, but children of God, enriched with all spiritual privileges of his sons.
X. And, last of all, after their warfare in this life is ended, he perfects the holiness and blessedness, first of their souls at their death, and then both of their souls and their bodies, being joyfully joined together again in the resurrection, at the day of his glorious coming to judgment, when all the wicked shall be sent away to hell, with Satan whom they have served: but Christ’s own chosen and redeemed ones, true believers, students of holiness, shall remain with himself for ever, in the state of glorification.
Contained in Scripture, and held forth briefly in the foresaid Confession of Faith and Catechisms.
The chief general use of Christian doctrine is, to convince a man of sin, and of righteousness, and of judgment, John 16:8 partly by the law or covenant of works, that he may be humbled and become penitent; and partly by the gospel or covenant of grace, that he may become an unfeigned believer in Jesus Christ, and be strengthened in his faith upon solid grounds and warrants, and give evidence of the truth of his faith by good fruits, and so be saved.
“If thou do all that is commanded, and not fail in any point, thou shalt be saved: but if thou fail, thou shalt die.” Ro. 10:5, Gal 3:10,12.
“If thou flee from deserved wrath to the true Redeemer Jesus Christ, (who is able to save to the uttermost all that come to God through him,) thou shalt not perish, but have eternal life.” Rom 10:8,9,11.
For convincing a man of sin, of righteousness, and of judgment by the law, or covenant of works, let those scriptures, among many more, be made use of.
i. That the fountain of all our wickedness, and actual sinning against God, is in the heart, which comprehends the mind, will, affections, and all the powers of the soul, as they are corrupted and defiled with original sin; the mind being not only ignorant and incapable of saving truth, but also full of error and enmity against God; and the will and affections being obstinately disobedient to all God’s directions, and bend toward that only which is evil: “The heart” (saith he) “is deceitful above all things, and desperately wicked;” yea and unsearchably wicked, so that no man can know it; and Gen 6.5 “Every imagination of the thoughts “of man’s heart is only evil continually,” saith the Lord, whose testimony we must trust in this and all other matters; and experience also may teach us, that, till God make us deny ourselves, we never look to God in anything, but fleshly self interest alone does rule us, and move all the wheels of our actions.
Here the apostle teaches us three things.
i. That, by reason of our natural sinfulness, the impossibility of any man’s being justified by the works of the law is so certain, that whoever does seek justification by works of the law, are liable to the curse of God for breaking of the law; “For as many as are of the works of the law are under the curse,” he says.
Now, to be under the curse, comprehends all the displeasure of God, with the danger of the breaking forth more and more of his wrath upon soul and body, both in this life, and after death perpetually, if grace does not prevent its execution.
Wherein we are taught, that our Lord Jesus, who now offers to be Mediator for them who believe in him, shall, at the last day, come armed with flaming fire, to judge, condemn, and destroy all them who have not believed God, have not received the offer of grace made in the gospel, not obeyed its doctrine; but remain in their natural state, under the law or covenant of works.
i. That not believing in Jesus Christ, or refusing of the covenant of grace offered in him, is a greater and more dangerous sin than all other sins against the law; because the hearers of the gospel, not believing in Christ, do reject God’s mercy in Christ, the only way of freedom from sin and wrath, and will not yield to be reconciled to God.
ii. Next, he must understand, that perfect remission of sin, and true righteousness, is to be had only by faith in Jesus; but God requires no other conditions but faith; and testifies from heaven, that he is well pleased to justify sinners upon this condition.
iii. He must understand, that upon righteousness received by faith, judgment shall follow, on the one hand, to the destroying of the works of the devil in the believer, and to the perfecting of the work of sanctification in him, with power: and that, upon refusing to take righteousness by faith in Jesus Christ, judgment shall follow, on the other hand, to the condemnation of the unbeliever, and destroying of him with Satan and his servants for ever.
For this end, let these passages of scripture, among many others, serve to make the greatness of the sin of not believing in Christ appear; or, to make the greatness of the sin of refusing of the covenant of grace offered to us, in the offering of Christ to us appear, let the fair offer of grace be looked upon as it is made, Isa. 55:3 “Incline your ear, and come to me, (says the Lord:) hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.” That is, If you will believe me, and be reconciled to me, I will, by covenant, give to you Christ, and all saving graces in him: repeated Acts 13:34.
Again, consider, that this general offer in substance is equivalent to a special offer made to every one in particular; as appears by the apostle’s making use of it, Acts 16:31. “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” The reason of which offer is given, John 3:16. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Seeing then this great salvation is offered in the Lord Jesus, whoever believes not in him, but looks for happiness some other way, what does he else but observe lying vanities, and forsake his own mercy, which he might have had in Christ? Jonah 2:8,9. What does he else but blaspheme God in his heart? as it is said, 1 John 5:10,11. “He that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God has given to us eternal life; and this life is in his Son.” And that no sin against the law is like to this sin, Christ testifies, John 15:22. “If I had not come and spoken to them, they had not sin; but now they have no cloak for their sin.” This may convince a man of the greatness of this sin of not believing in Christ.
VI. For strengthening the man’s faith who has agreed to the covenant of grace.
Because many true believers are weak, and do much doubt if ever they shall be sure of the soundness of their own faith and effectual calling, or made certain of their justification and salvation, when they see that many who profess faith, are found to deceive themselves; let us see how every believer may be made strong in the faith, and sure of his own election and salvation upon solid grounds, by sure warrants, and true evidences of faith. To this end, among other scriptures, take these following.
In which words, the apostle teaches us these four things, for help and direction how to be made strong in the faith.
a. That such as believe in Christ Jesus, and are fled to him for relief from sin and wrath, albeit they be weak in the faith, yet they are indeed children of the same Father with the apostles; for so he accounts of them, while he calls them brethren.
d. That the way to be sure both of our effectual calling and election, is to make sure work of our faith, by laying the grounds of it solidly, and bringing forth the fruits of our faith in new obedience constantly: “For if ye do these things, (said he,) ye shall never fall;” understanding by “these things” what he had said of sound faith, Verses 1,2,3,4 and what he had said of the bringing out of the fruits of faith, Verses 5.6,7,8,9.
c. That albeit the apostle himself, (brought in here for example’s cause,) and all other true believers in Christ, be by nature under the law of sin and death, or under the covenant of works, (called the law of sin and death, because it binds sin and death upon us, till Christ set us free;) yet the law of the Spirit of life in Christ Jesus, or the covenant of grace, (so called, because it does enable and quicken a man to a spiritual life through Christ,) does set the apostle, and all true believers, free from the covenant of works, or the law of sin and death: so that every man may say with him, “The law of the Spirit of life,” or the covenant of grace, “has made me free from the law of sin and death,” or the covenant of works.
1.That it was utterly impossible for the law, or the covenant of works, to bring righteousness and life to a sinner, because it was weak.
3.That the righteousness and salvation of sinners, which was impossible to be brought about by the law, is brought to pass by sending God’s own Son, Jesus Christ, in the flesh, in whose flesh sin is condemned and punished, for making satisfaction in the behalf of the elect, that they might be set free.
The first is God’s hearty invitation, held forth, Isa. 55:1-4.
I. Makes open offer of Christ and his grace, by proclamation of a free and gracious market of righteousness and salvation, to be had through Christ to every soul, without exception, that truly desires to be saved from sin and wrath: “Ho, every one that thirsteth”.
II. He invites all sinners, that for any reason stand at a distance from God, to come and take from him riches of grace, running in Christ as a river, to wash away sin, and to slacken wrath: “Come ye to the waters”.
IV. He craves no more of his merchant, but that he be pleased with the wares offered, which are grace, and more grace; and that he heartily consent to, and embrace this offer of grace, that so he may close a bargain, and a formal covenant with God; “Come, buy without money, come, eat:” that is, consent to have, and take to you all saving graces; make the wares your own, possess them, and make use of all blessings in Christ; whatever makes for your spiritual life and comfort, use and enjoy it freely, without paying anything for it: “Come, buy wine and milk without money, and without price”.
VII. Because faith comes by hearing, he calls for listening to the explanation of the offer, and calls for believing of, and listening to the truth, which is able to beget the application of saving faith, and to draw the soul to trust in God: “Incline your ear, and come unto me”. To which end, the Lord promises, that this offer being received, shall quicken the dead sinner; and that, upon the welcoming of this offer, he will close the covenant of grace with the man that shall consent to it, even an everlasting covenant of perpetual reconciliation and peace: “Hearken, and your soul shall live: and I will make an everlasting covenant with you.” Which covenant, he declares, shall be in substance the assigning, and the making over, of all the saving graces which David (who is Jesus Christ, Acts 13.34) has bought for us in the covenant of redemption: “I will make a covenant with you, even the sure mercies of David.” By sure mercies, he means saving graces, such as are righteousness, peace, and joy in the Holy Spirit, adoption, sanctification, and glorification, and whatever belongs to godliness and life eternal.
a. Because he is one of the blessed Trinity, and party-contractor for us, in the covenant of redemption, before the world was. b. He is by office, as Mediator, the Messenger of the covenant, and has received a commission to reveal it. c. He began actually to reveal in paradise, where he promised, that the seed of the woman should bruise the head of the serpent. d. He set forth his own death and sufferings, and the great benefits that should come thereby to us, in the type and figures of sacrifices and ceremonies before his coming. e. He gave more and more light about this covenant, speaking by his Spirit, from age to age, in the holy prophets. f. He came himself, in the fulness of time, and did bear witness of all things belonging to this covenant, and of God’s willing mind to take believers into it; partly, by uniting our nature in one person with the divine nature; partly, by preaching the good tidings of the covenant with his own mouth; partly, by paying the price of redemption on the cross; and partly by dealing still with the people, from the beginning to this day, to draw in, and to hold in the redeemed in this covenant.
a. By the direction of his word and Spirit. b. By the example of this own life, in faith and obedience, even to the death of the cross. c. By his powerful working, bearing his redeemed ones in his arms, and causing them to lean on him, while they go up through the wilderness.
iv. God has made a gift of Christ to his people, as a commander: which office he faithfully exercises, by giving to his church and people laws and ordinances, pastors and elders, and all necessary officers; by keeping courts and assemblies among them, to see that his laws are obeyed; subduing, by his word, Spirit, and discipline, his people’s corruptions; and, by his wisdom and power, guarding them against all their enemies whatever.
Wherein the apostle teaches us these nine doctrines.
I. That the elect world, or world of redeemed souls, are by nature in the estate of enmity against God: this is presupposed in the word reconciliation; for reconciliation, or renewing of friendship, cannot be, except between those that have been at enmity.
i. It serves to make people sensitive to their sins, and of their enmity against God, and of their danger, if they should stand out, and not fear God’s displeasure.
ii. The word of God serves to make men acquainted with the course which God has prepared for making friendship with them through Christ, That is, that if men shall acknowledge the enmity, and shall be content to enter into a covenant of friendship with God through Christ, then God will be content to be reconciled with them freely.
iii. The word of God serves to teach men how to carry themselves toward God, as friends, after they are reconciled to him, that is, to be loath to sin against him, and to strive heartily to obey his commandments: and therefore the word of God here is called “the word of reconciliation”, because it teaches us what need we have of reconciliation, and how to make it, and how to keep the reconciliation of friendship, being made with God through Christ.
I. That if any man shall not accept the sweet invitation of God, or the humble and loving request of God, made to him to be reconciled, he shall find he has to deal with the sovereign authority of the highest Majesty; for “this is his commandment, that we believe in him”.
II. That if any man look upon this commandment as he has looked hereto upon the neglected commandments of the law, he must consider that this is a command of the gospel, after the law, given for making use of the remedy of sins; which, if it be disobeyed, there is no other command to follow but this, “Go, ye cursed, into the everlasting fire of hell;” for “this is his commandment;” the obedience of which is most pleasant in his sight, Verse 22 and without which it is impossible to please him, Heb 11.6.
III. That every one who hears the gospel, must make conscience of the duty of lively faith in Christ; the weak believer must not think it presumption to do what is commanded; the person inclined to desperation must take up himself, and think upon obedience to sweet and saving command; the strong believer must dip yet more in the sense of his need he has of Jesus Christ, and more and more grow in the obedience of this command, yes, the most impenitent, profane, and wicked person must not thrust out himself, or be thrust out by others, from orderly aiming at this duty, how desperate ever his condition seems to be; for he that commands all men to believe in Christ, does thereby command all men to believe that they are damned and lost without Christ: he thereby commands all men to acknowledge their sins, and their need of Christ, and in effect commands all men to repent, that they may believe in him. And whoever does refuse to repent of their past sins, are guilty of disobedience to this command given to all hearers, but especially to those that are within the visible church: for “this is his commandment, that we should believe on the name of his Son Jesus Christ”.
i. He has found the promised Messiah, completely furnished with all perfections to the perfect execution of the offices of Prophet, Priest, and King; for he is that Christ in whom the man does believe.
ii. He has embraced a Saviour, who is able to save to the uttermost, yes, who does effectually save every one that comes to God through him; for he is Jesus, the true Saviour of his people from their sins.
V. That he who has believed on Jesus Christ, though he is freed from the curse of the law, is not freed from the command and obedience of the law, but tied to it by a new obligation, and a new command from Christ; which new command from Christ gives help to obey the command: to which command from Christ, the Father adds his authority and command also; for “this is his commandment that we believe on the name of his Son Jesus Christ, and love one another, as he has commanded us.” The first part of which command, enjoining belief in him, necessarily implies love to God, and so obedience to the first table; for believing in God, and loving God, are inseparable; and the second part of the command enjoins love to our neighbour, (especially to the household of faith,) and so obedience to the second table of the law.
I. That the Father is well satisfied with the undertakings of the Son, entered Redeemer and Surety, to pay the ransom of believers and to perfect them in holiness and salvation: “the Father loveth the Son,”; that is, as he stands as Mediator in our name, undertaking to perfect our redemption in all points: The Father loves him, that is, does heartily accept his offer to do the work, and is well pleased with him: his soul delights in him, and rests upon him, and makes him, in this his office, the “receptacle of love, and grace, and good will,” to be conveyed by him to believers in him.
II. That, for fulfilling of the covenant of redemption, the Father has given to the Son (as he stands in the capacity of the Mediator, or as he is God incarnate, the Word made flesh) all authority in heaven and earth, all supply of the riches of grace, and of spirit and life, with all power and ability, which the union of the divine nature with the human, or which the fulness of the Godhead dwelling substantially in his human nature, or which the indivisible all-sufficiency and omnipotency of the inseparable, every where present Trinity does import, or the work of redemption can require: “the Father has given all things into the Son’s hand,” that is, for accomplishing his work.
i. In God’s purpose and irrevocable decree, as the believer is a man elected to life.
ii. By effectual calling of him to life by God, who, as he is faithful, so will do it.
iii. By promise and everlasting covenant, sworn by God, to give the believer strong consolation in life and death, upon immutable grounds.
iv. By the pledge and security under the great seal of the ordinance of the Lord’s supper, so oft as the believer shall come to receive the symbols and pledges of life.
v. In Christ the fountain and head of life, who is entered in possession, as attorney for believers; in whom our life is so laid up, that it cannot be taken away.
vi. By being in possession of spiritual life and regeneration, and a kingdom consisting in righteousness, peace, and joy in the Holy Spirit, erected within the believer, as the earnest of the full possession of everlasting life.
IV. A fearful warning is given, if a man receive not the doctrine concerning righteousness and eternal life to be had by Jesus Christ: “He that believeth not the Son shall not see life,” that is, not so much as understand what it means.
V. He further warns, that if a man receive not the doctrine of the Son of God, he shall be burdened twice with the wrath of God; once as a born rebel by nature, he shall bear the curse of the law, or the covenant of works; and next, he shall endure a greater condemnation, in respect that light being come into the world, and offered to him, he has rejected it, and loves darkness rather than light: and this double wrath shall be fastened and fixed immovably upon him, so long as he remains in the condition of unbelief: “The wrath of God abideth on him”.
III. That the course of his new obedience run in the right channel, that is through faith in Christ, and through a good conscience, to all the duties of love towards God and man.
vii. That as God has had a care of the Scripture from the beginning, so shall he have a care of them still to the world’s end, that there shall not one jot or one tittle of its substance be taken away; so says the text, Verse 18.
viii. That as the breaking of the moral law, and defending its transgressions to be no sin, does exclude men both from heaven, and justly also from the fellowship of the true church; so the obedience of the law, and teaching others to do the same, by example, counsel, and doctrine, according to every man’s calling, proves a man to be a true believer, and in great estimation with God, and worthy to be much esteemed of by the true church, Verse 19.
I. The apostle teaches believers, for evidencing of precious faith in themselves, to endeavour to add to their faith seven other sister graces.
i. The first is Virtue, or the active exercise and practice of all moral duties, that so faith is not idle, but puts forth itself in work.
ii. The second is Knowledge, which serves to furnish faith with information of the truth to be believed, and to furnish virtue with direction what duties are to be done, and how to go about them prudently.
iii. The third is Temperance, which serves to moderate the use of all pleasant things, that a man be not clogged therewith, nor made unfit for any duty to which he is called.
iv. The fourth is Patience, which serves to moderate a man’s affections, when he meets with any difficulty or unpleasant thing; that he neither weary for pains required in well-doing, nor faint when the Lord chastises him, nor murmur when he crosses him.
v. The fifth is Godliness, which may keep him up in all the exercises of religion, inward and outward; whereby he may be furnished from God for all other duties which he has to do.
vi. The sixth is Brotherly-kindness, which keeps estimation of, and affection to, all the household of faith, and to the image of God in every one where ever it is seen.
vii. The seventh is Love, which keeps the heart in readiness to do good to all men, whatever they be, upon all occasions which God shall offer.
III. That the true end of the law, preached to the people, is, that they, by the law, being made to see their deserved condemnation, should flee to Christ unfeignedly, to be justified by faith in him; so says the text, while it makes love to flow through faith in Christ.
VII. That unfeigned faith is able to make the conscience good, and the heart pure, and the man lovingly obedient to the law; for when Christ’s blood is seen by faith to quiet justice, then the conscience becomes quiet also, and will not suffer the heart to entertain the love of sin, but set the man on work to fear God for his mercy, and to obey all his commandments, out of love to God, for his free gift of justification, by grace bestowed on him: “For this is the end of the law indeed,” whereby it obtains of a man more obedience than any other way.
II. That Christ loves to have believers so united to him, as that they be not separated at any time by unbelief: and that there may be a mutual inhabitation of them in him, by faith and love; and of him in them, by his word and Spirit; for he joins these together, “If ye abide in me, and I in you,” as things inseparable.
iv. An employing of Christ in all our addresses to God, and in all our undertakings of whatever piece of service to him.
v. A contentedness with this sufficiency, without going out from him to seek righteousness, or life, or help in any case, in our own or any of the creature’s worthiness.

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