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PRECIOUS TRUTH.

"WHAT SAITH THE
THE SCRIPTURE?'-(Rom. iv. 3.)

Arthur Hall, 25, Paternoster-row, London.]

No. 18.]

SEPTEMBER 1, 1866.

TO THE CHRISTIAN PILGRIM. BELOVED,-How wonderful it is that God should have made the mystery of his will known to us poor feeble creatures, redeemed sinners! Yet, alas! how little we enter into that which he has so graciously revealed. It matters not, though we be ever so ignorant concerning the things of this world-God would have us to enter into the deep things of His word.

It is sweet to notice in the opening of the Epistle to the Ephesians, which unfolds the amazing purposes of God, respecting Christ and the Church, that the simple bases of the revelation made to them are-first, the eternal purposes of God in and through Jesus Christ-secondly, that they had trusted in Christ after they had heard the word of truth, the gospel of their savation;-thirdly, that they were sealed in Him with the Holy Spirit;-lastly, that they were so living a life of faith that the Apostle could say,

"Wherefore I also after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers."

What, then, in brief, where the qualifications of these Christians, that Paul should be led to open up to them a knowledge of the exceeding riches of God's grace? Was it that they were wise according to the wisdom of this world? or that they had unusual capacity to understand God's purposes? or even that they were specially gifted as members of the body of Christ? No. They believed unto salvation, in common with all christians; they were sealed in Christ Jesus with the Holy Spirit, which is true also of all believers. But they were also exemplifying in their lives, both "faith in the Lord Jesus, and LOVE unto ALL the saints." This last important condition of the Ephesians, was that in which they differed from many of the followers of Christ;-and it is, alas! because of the lack now of that simple, practical christian walk, that so many, whom the Lord loves, are so little able to enter into his mind.

Of course, these dear christians at Ephesus needed enlightenment; but they were in the condition to receive it; and so the Apostle prayed for them,

"That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenlies; far above all

[Job Caudwell, 335, Strand, London, W.C. [One Halfpenny. principality, and power, and might, and dominion, and every name that is named, not only in this world but also in that which is to come: and hath put all under his feet, and gave fulness of him that filleth all in all.” him, the Head over all, to the church, which is his body, the

Beloved,-We have in this prayer a statement of the wonderful things God has accomplished in and through His beloved Son, the Lord Jesus Christ-and we poor believing sinners, are taken into these accomplished purposes in and through Him. Our Saviour (blessed for ever be His name) has done the work, ALL the work. He has made the purchase; he has paid the price. We, the riches of his inheritance, had to be redeemed. True, God had in the certainty of his purpose given us to his beloved Son before the world was; but Satan came in and got possession of us, and we were led captive by him at his will. Therefore "the mighty One, the Son of God himself, must needs deliver his own, and must pay the redemption price, even his own precious blood! And he has done it. He loved us, with a love stronger than death. He gave himself for us! We were in the place of sin; he took the responsibility for us: yea, "He bore our sins in his own body on the tree!" We were under sentence of death and

judgment; He took both judgment and death for us! Well may we trust in thee, blessed Lord, and love all thy saints!

The mention of thy name shall bow
Our hearts to worship thee;
The chiefest of ten thousand thou,
Though chief of sinners we.

66

Beloved, can you take up the prayer of Paul ? You must have faith and love; then you can pray the God of Our Lord Jesus Christ, the Father of glory, to give unto you the spirit of wisdom and revelation".e. that he may give you a conformity of mind and spirit, by which you may spiritually enter into the "hidden wisdom" and revelation which God has given by His Holy Spirit to all who believe. For it is needful to remember what I have before stated, that one of the requisites for those who would enter into the mind of God, is,—that sealing in Christ with the Holy Ghost. The most profound MENTAL research of the unregenerate, though aided by all the accumulated learning of ages, is utterly futile when brought to bear upon the mysteries of God's word. God has given his revelation to faith only, and the natural man cannot enter into anything beyond the plain declarations of the gospel. A poor sinner under condemnation can but listen to THE GLAD TIDINGS, and believe in the risen Jesus, and so accept freely forgiveness of sins and everlasting life. But having

so received of God's free grace, we receive also the wondrous, ADDED gift, the gift of the Holy Ghost. He is with us, IN Us, to guide us into ALL truth. None but He can so guide us. Of course, I do not say that gifted christians cannot teach us, help us, exhort us,, and comfort us. (God be praised for all who are HIS true-hearted servants.) But the Holy Spirit of God alone can guide us into ALL truth!

A servant of the Lord, however dear, however gifted, however trusted, can only impart that which he has received; and he has received only IN MEASURE. He may not be possessed of that truth which my soul may be most in need of. The Holy Spirit of God only can guide me into ALL truth.

I beseech you, Beloved, ponder this deeply, and act upon it; not with the thought of being made self-sufficient thereby, but contrariwise with a conviction of entire dependence upon God.

"For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God." (1 Cor. ii. 11.)

How astonishing to find that eighteen hundred years after this was written, thousands, not only of the men of the world, but Christians also, are bent upon obtaining heavenly wisdom out of human resources! Yet God's provision is plainly declared for the children of God:

"Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual." (1 Cor. ii. 12, 13.)

Thus, Beloved, our God has furnished the Great Essential to our entering into, and knowing his mind; and, in answer to prayer, He will conform our spirits, according to the new life which He has given us, that we may KNOW, and enter upon by faith, not only our standing as sons of God, but also our place in association with the Head of the Church (i.e. the Assembly of God), even in the Heavenlies where Christ sitteth at the right hand of the Majesty on high. In the purpose of God, and in the accomplished work of Christ, and by the sealing of the Holy Spirit, we are established there as surely as we shall be when VISIBLY displayed there as the riches of the glory of the inheritance of our Lord Jesus Christ: as when, "in the ages to come," God shall make a display of "the exceeding riches of his grace, in his kindness toward us through Jesus Christ." (Eph. ii. 7.)

tical requisites on our side are-a living, MANIFEST
faith in the Lord Jesus, and love unto all the saints.
If these are not in practical operation I believe our
prayer must be in vain. In such case, all that is
declared in the Scriptures as to our inheritance, and
the riches of our Lord's inheritance in us, will be
little understood, and will furnish us no joy down
here. But that our prayer may be effectually an-
swered, may we, Beloved, be found in meekness,
faith, and love, unto the end.

Your's, in true brotherhood,
In Christ Jesus our Lord,
THE EDITOR.

THE HOPE OF THE CHURCH.

In our May Number, article "a Scene near Bethany," occurred the following passage:

"While the Lord Jesus is abiding beyond Jordan, Lazarus is sick, and a message to that effect is sent to Him. But Jesus abode 'two days still where He was.' And to whom do the hearts of believers (lingering here in the Valley of the Shadow of Death) turn, when their dear ones are suffering, and separation seems probable ?-to the Lord in the glory.

We know that if He were to come, who

is our Life, sick ones could not die. But Christ Jesus is still abiding his two days (QY. two thousand years?— the Lord knows)." "A day is with the Lord as a thousand years, and a thousand years as one day."

Though we thus made a suggestion that these "two days beyond Jordan" may have reference to the two thousand years now passing, we desire most carefully to avoid leading the reader to the thought that the Lord will not come till the two thousand years are finished, and consequently not in our time, and in the fear that such mis-impression may have happened to some of our readers, we have been led to offer the following remarks. We ought to have said "About two thousand years ?—the Lord knows." Far be it from us to attempt to fix times and seasons in the remotest degree. But our own anticipation of the Lord's return is greatly quickened-not slackened

by the suggested meaning. And for this reason. According to the Jewish mode of reckoning, two days might be two whole days, or one whole day and a part of another. Thus, it is true, that our Lord Jesus Christ was buried three days, although he was actually interred only a part of the sixth, the whole of the seventh, and a part of the first day of the week. So that the "two days," in the above passage, according to this mode of speech, are both expired and expiring.

And now I say, to my own soul, Have you faith and love, that you may know all this, and be SURE of it, accepting all Now, and waiting and watching till faith shall be wanted no more, but all the promises of God shall be realized by sight, and taste, and touch, and hearing? Through grace, I answer, Yes. I want MORE of "the spirit of wisdom and revelation in the knowledge of Him." I pray for it; I pray the same thing for you also, dear brother, Then we may, indeed, say in our hearts-" The dear sister. May you, too, pray the same thing in coming of the Lord draweth nigh." And hear Jesus the name of Jesus, our beloved Lord. So shall we saying" Watch ye, therefore; for ye know not the obtain. But, oh, let us never forget that the prac-day, nor the hour when the Son of Man cometh.”

A PREFIGURATION OF THE VARIOUS TESTIMONIES TO CHRIST. (COMMUNICATED.)

Much to the blessing and comfort of the writer's own soul, he has been led to see in the 1st chapter of the Gospel by John a miniature presentment of the whole grand result of the manifestation of God in the flesh. The Son of God is introduced to His people as the Lamb of God, the result of which introduction is the bringing into association with Him of four individuals, in whose persons and circumstances we may see the whole of his subsequent redemptive work prefigured, embracing four of God's earthly dispensations. The coming event is here seen casting its shadow before. We beseech the reader therefore to look into this question, not as a curious one, but with the reflection-"Known unto God are all his works from the beginning."

Not vaguely, or only now and then, did the prophets of old witness of Christ, and some of them spoke of his sufferings and the glory which should follow. "To Him give all the prophets witness." In the person of John the Baptist this testimony was brought to a close, and was presented in its most emphatic aspect. And why? Because the Messiah had arrived-there he was! John cried

"This is He, of whom I spake ....... There standeth One among you whose shoes' latchet I am not worthy to unloose." In keeping with a characteristic of the old Dispensation, John had been furnished with a signthe descent of the Holy Ghost in bodily shape upon the Coming One.

"Again the next day after, John stood and two of his disciples; and looking on Jesus as he walked, he saith: Behold the Lamb of God."

From the beginning-ever since sin had been introduced-the Prophetic Testimony had not spoken of God in grace as resting, or as settled, but as proceeding with a purpose. Neither did John, the last of the prophets; on the contrary, he points at the Son of God -walking-proceeding with a purpose, that purpose being self-sacrifice-the Lamb of God walking.

"Behold the Lamb of God which taketh away the sin of the World!"

From Adam to John had God's intention been announced, and in the vestments of the Levitical arrangements the Cross was wrapt and dimly presented. When "God manifest in the flesh" is therefore seen, it is as the Lamb walking-walking to the place where He might lay down his life, put away sin by the sacrifice of Himself.

"Lo, I come to do thy will, O God!"

That same Jesus was indeed a King, was indeed a Prophet; but the first thing needed by a sinful world for its ultimate permanent blessing was-not one to rule or teach-but to bear its sins. This was his great object at that time: we see him therefore walking from Nazareth to Calvary, with face stedfastly set towards Jerusalem, there to accomplish his decease.

This aspect of a lowly suffering One was that in

which the Messiah was to be first seen by the people of Israel, and He is therefore so presented by the Baptist. The importance of John's testimony, short-lived as it was, in inducing faith in Christ before the crucifixion, cannot be over-estimated. The upper classes were fully aware that he witnessed that Jesus was the fear of the question-"Why did ye not then believe Christ, and were awed to silence on one occasion by him?" and to the end of our Lord's life great numbers resort to Him and believe in Him, because "all things that John spoke of this man were true."(John x.)

I.

Now, I believe that in the person of Andrew is presented all those of Israel who, during Christ's life, believed the prophetic testimony of John, and followed Jesus. It is true, they but dimly apand followed Jesus. It is true, they but dimly apprehended Him as the Lamb to be led to the with Him as the Prophet to be raised up like unto slaughter, (Isa. liii.); they were rather occupied Moses, (Deut. xviii. 18): the language of their hearts is rather "Rabbi, where dwellest thou?" in consequence of John's testimony, represents, as I The nameless one who followed along with Andrew, believe, those of God's people who, in consequence of the prophetic testimony in previous ages, "saw Christ's day and were glad," but who, sleeping with their fathers, had no name among the living when the Shiloh appeared.

unto them, What seek ye? They said unto Him, Rabbi, "Then Jesus turned, and saw them following, and saith [Ruling-Teacher,] where dwellest thou?"

The spiritual, in Christ's time, sought to be with Him; they are encouraged, like Andrew, and follow. Like him, too, they rested in His presence; they rested satisfied with Him as the true Messiah. To them his invitation was (in view of the violence being offered to the kingdom, and to Himself the king, Matt. xi.)-Come unto Me, and I will give you rest. Such as trusted in Him were gathered to Him, "as a hen gathereth her chickens under her wings." this is beautifully prefigured in Andrew and the other resting with Jesus beneath the roof where He lodged.

All

The hope of Israel was earthly-a king and a kingdom-they are therefore represented in the scene before us by one having an earthly name. Andrew means a stout or strong man. "It was about the tenth hour" when they heard John speak and followed Jesus; in this is shown that it was late in the day with the dispensation represented by these two. "That which decayeth and waxeth old is ready to vanish away." (Heb. viii. 13.)

II.

While Andrew represents spiritual Israel before the Cross was erected, and who believed in Jesus primarily through the testimony of John, Simon, son of Jona, represents those of the circumcision, or Jews, who would believe in the Lord Jesus Christ after his resurrection through the testimony of those who had companied with the Lord during his life.

"Andrew first findeth his own brother Simon, and saith unto him, We have found the Messias,"

Now, from the Acts of the Apostles, we know how the Andrews who had followed the Lamb of God confined their testimony to their own brethren, Israel. Such we see aptly represented in the passage before us by Simon, which means he that hears or obeys; those of the Jewish nation who at Pentecost and subsequently heard the preached word, and yielded the obedience of faith, are represented by Simon being brought to Jesus. But another name of Simon is put before us in this passage: it is, Simon, the son of Jona-the son of a Dove, which prefigured that such believing ones would be born again not only by the preached Word (heard and obeyed), (Jas. i 18; 1 Pet. i. 23-25;) but also through the operation of the Holy Ghost, one of whose symbols is the Dove. Therefore, as Simon represents those who would have a NEW birth, (higher in character than the spiritual renewal of the saints old, of which David speaks, Ps. li.,) he receives a NEW name in this John i. viz. Peter (Greek) or Cephas (Hebrew), a Stone. Here we see Simon standing before Jesus as his Lord, receiving from Him a new name; the Lord acts as if risen and glorified, a Prince and a Saviour, receiving and re-naming his own. Now, as Lord he was chiefly regarded by the believing part of the Jewish people represented by Simon, son of Jona, while, as we have shown, those who are represented by Andrew, and who followed Him in his life, did emphatically behold Him as the Lamb.

The consideration of the new name here given by our Lord to Simon, leads me to quote that notable passage-Matt. xvi. 15-19:

"He saith unto them, 'But whom say ye that I am ?' "Simon Peter answered, 'Thou art the Christ, the Son of the living God.'

"Jesus answered and said to him, Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter (Petros, a Stone), and upon this Rock (Petra) I will build my Church, and the gates of hell shall not prevail against it.'"

The idea has been expressed that this meant that the Church would be established in connection with the ministry of Peter, whose prominent usefulness at Pentecost and subsequently lends a feasibility at first to such a construction. But looking at the original words, the reader will perceive between them an important difference. The word Peter (Petros) means a Stone, a piece of rock, such as a man might hurl, and consequently not large enough to be built upon. The Divine Son is therefore the Petra, or Rock, and as Son of God, Peter had just confessed Him. Now, all

who believe in the heart and confess with the mouth that Jesus is the Christ, the Son of the living God, like Simon, verily become Peters, i.e. "living stones" (1 Pet. ii. 5), and are "builded together for a habitation of God through the Spirit." Now, this building together did not commence till the Lord was risen and glorified, that is to say, on the day of Pentecost. How deeply interesting it is, therefore, to see Simon Barjona, who represents, in the scene we are considering, believing Israel brought to Jesus, receiving a name true THEN,-and true then for the

FIRST time, that believers should be Stones, living stones, so built together and sealed into one Body, or church, by the Holy Spirit of promise, that the gates of hell (Hades or Death) should not prevail against it! To the natural sense, believers die; but Faith says, No; they cannot, they are living stones, and, more than that, are built together into one body, and will shortly be manifested as such, the "gates being thrown open by Him who holds "the keys of hades and of death."

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It is noticeable that Simon, unlike Andrew, is not introduced before us, by the Holy Ghost, as influenced by the testimony of John, though John did witness that Jesus was the Son of God. Our Lord says the fact was revealed to Peter by the Father. Now I think that here is shown the fact that to Israel at Pentecost (represented in John i. by Simon) the Divine Sonship of Jesus would be revealed directly by God the Father. He was raised from the dead by the glory of the Father. By reference to Acts ii. the reader will see that the resurrection is the sum and substance of that primal discourse by which the Holy Ghost pricked three thousand to the heart. It is the great fact urged upon the Jew all through the Acts. In the full blaze of this glorious fact, the testimony of John, though occasionally referred to, appears like a star in the morning sky.

In this 1st chapter of John's Gospel, Simon does not, unlike Andrew, testify to others of Christ; and so we see that the testimony of believing Israel to unbelieving Israel, as a distinct thing, was to come to an end, (which it did in the destruction of Jerusalem and perhaps the death of James the son of Alphæus, the writer of the Epistle). The believing circumcision were utterly unequal to regard the middle wall of partition as broken down, although charged by Christ Jesus to preach the Gospel to every creature. The Lord Jesus Christ has, therefore, practically, as well as spiritually, to break down the middle wall of parti tion Himself, and make of twain (Jew and Gentile) one man. (Ephes. ii. 15.) This He does, 1st, by the vision to Cornelius, and the corresponding vision to Peter, accompanied with a positive command to go to the Gentile ruler; 2ndly, by the men of Cyrene and Cyprus who are pressed to preach to the Gentiles at Antioch, Acts xi. ; 3rdly, and chiefly, by the conversion of Paul and his call to the Apostleship, (a chosen vessel to bear His name unto the Gentiles,) one who was not associated with spiritual Israel before the Cross, nor with believing Israel after Pentecost, but called by direct personal act of the Lord. I think Paul, and the Gentile testimony in general, are presented in the person of Philip in this John i. Thus, I see prefigured, not only the future silence of the believing circumcision as a distinct testimony, but its being followed by another testimony.

III.

"The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me."

The whole three are of Bethsaida, (house of fishing or fruits,) indicating that all testimony would pri

marily issue from the Jewish stock, even that which, in the person of Paul, was to be most powerfully uprootive, or rather supersedive, of Judaism. They are all three of Galilee, indicating that their testimony concerning Christ would be regarded by both Jew and Gentile as issuing from people of insignificant standing and origin.

But, the reader may say, if Philip represents Paul, how is it he addresses himself to Nathanael? In this fact I see the analogy I am considering further borneout, for Paul soon after his conversion bore earnest testimony to Israel, and to the end, in spite of his being sent to the Gentiles primarily, testified of Christ to Israel. So ardent is his desire for Israel, that he would that he were accursed for their sakes. (Rom. ix. 3.) Though emphatically the Apostle to the Gentiles, yet, wherever the Lord opened a door, he rejoiced in preaching Christ to the Jew first; indeed, the words of the Lord to Ananias are

“Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel."

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years,

Now, the fact seems to me, that Philip's testimony to Nathanael-Paul's testimony to Israel is still alive, is still cherished and presented by the Gentile churches, Paul's own flocks, as it were, or issue in the faith. By and bye, (shortly it may be,) Nathanael (guileless ones among the Jews) will receive the testimony; and then, all Israel shall be saved. The importance to the true-hearted Jew, now and in the day to come, of the Epistles of Paul, specially those to the Hebrews, Romans, and Galatians, cannot be overestimated, for there is so much in these writings that bears on Jewish truth, as contrasted with, and as foreshadowing the truth as it is in Jesus. Of late the Lord Jesus Christ, by the powerful working of His Holy Spirit and Word, has greatly intensified and cleared the testimony of the Church, both as to present salvation to every one that believeth, and also as to the future hope of Israel. Some dear brethren are inclined to overlook the importance of the New Testament Word to Israel when the Church is withdrawn from the earth. But as containing narratives, discourses, and revelations showing that the substance in the Gospel answers most intimately to the shadows of the Law, I think that the New Testament, now held forth to the Jew, and by guileless ones received, will be in that day eminently serviceable and deeply interesting. Take the New Testament out of the hands of the Jew in the day to come, and what would he have to show him that all has been fulfilled, but a scanty outline of traditional statement? How much there is in the three first Gospels, and specially that of Matthew, that has a primary reference to the "kingdom." Will all that Divine truth fall with the disappearance of the Church, to whom, indeed (as the Church), much of it was not at first given? Nay; verily, the Word of the Lord

endureth for ever.

The testimony of Paul to Israel, perpetuated now in and by the Gentile churches, and received by guileless Israelites then and now, is exactly the testimony of Philip to Nathanael;

"We have found him of whom Moses in the law and the prophets did write, Jesus of Nazareth, the Son of Joseph."

Here is no reference to signs and miracles, not even to the then living witness John, but simply to the written Word, and this, whether read or heard, is now the basis of all testimony. In it, again, we see no reference to the kingship of Christ, but to Jesus in humiliation, simply as he was and seemed to be. Believers now take part with a rejected Christ in his humiliation. So, also, Paul, who ever referred to Moses and the prophets, and determined to know nothing, as an Evangelist, but Christ and Him crucified. Again, Philip says, "Come and see," and our call now is to individuals, and in the day to come it will not be Israel, as a nation, but as a repentant remnant who have come, as individuals, to look for Christ.

IV.

As will have been gathered by the reader, I confrom the call of Paul to that period referred to sider that in Nathanael is prefigured guileless Israel, by our Lord as the "hereafter," (ver. 51,) when Nathanael (the repentant remnant of the Jewish nation by and bye) "shall see Heaven opened, and the angels of God ascending and descending upon [epi, in the time of the office or government of] the Son of Man." Though "blindness in PART hath happened unto Israel," yet they are still God's earthly people; as Paul says, "God hath NOT cast away his people." (Rom. ix.) Israel is still to be reverentially regarded as the Nathanael, the gift of God, to the EARTH; therefore, the Gentiles of the millennium are not separately represented in this beautiful analogy in John i. They are dealt with in Nathanael; "in thy seed shall all the families of the earth be blessed." This word, though primarily fulfilled in Christ, is secondarily true of the restored Israel. "If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the

dead!

"

At present, their aversion to regard the claims of the Nazarene is fitly represented by Nathanael's exclamation-"Can any good thing come out of Nazareth?" But His people will be willing in the day of His power; and when like Nathanael they see Him they will exclaim-"Rabbi, thou art the Son of God; thou art the King of Israel!"

Verse 47 says,

"Jesus saw Nathanael coming to him; Philip is not mentioned; agreeing with the fact of the disappearance of the present testimony from the scene in the latter day.

As to the prophetic meaning of the words

"Before that Philip called thee, when thou wast under the fig tree, I saw thee:"

I would offer the suggestion that, as the fig tree symbolizes earthly blessing (Zech. iii. 10), the fact may be here expressed that while, before the testimony of Paul, God's eye was on them as his earthly people, to whom pertained earthly prosperity, yet that since that time, as a nation, they are no longer under the figtree-in the place of earthly blessing. [The writer would be thankful to hear from any dear brethren to whose

spiritual judgment the foregoing, or any part of it, may not commend itself, on a second perusal. A letter to the Editor will reach him.]

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