Then shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings.
— Micah 3:4
To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand. O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.
— Psalm 60:1
Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?
— Psalm 10:1
Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
— 2 Thessalonians 2:14
I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
— Romans 15:17
When the Lord Withdraws Himself From Us, by John Owen. The following contains an excerpt from Chapter Thirteen of his work, “The Glory of Christ.”
Hereby we may understand whether the Lord does so withdraw himself as that we do not, as that we cannot, behold his glory by faith in a due manner; – which is the thing inquired after. For if we grow weak in our graces, unspiritual in our frames, cold in our affections, or negligent in the exercise of them by holy meditation, it is evident that he is at a great distance from us, so as that we do not behold his glory as we ought. If the weather grow cold, herbs and plants do wither, and the frost begins to bind up the earth, all men grant that the sun is withdrawn, and makes not his wonted approach unto us. And if it be so with our hearts, that they grow cold, frozen, withering, lifeless, in and unto spiritual duties, it is certain that the Lord Christ is in some sense withdrawn, and that we do not behold his glory. We retain notions of truth concerning his person, office, and grace; but faith is not in constant exercise as to real views of him and his glory. For there is nothing more certain in Christian experience than this is, that while we do really by faith behold the glory of Christ, as proposed in the Gospel, the glory of his person and office, as before described, and so abide in holy thoughts and meditations thereof, especially in our private duties and retirements, all grace will live and thrive in us in some measure, especially love unto his person, and therein unto all that belongs unto him. Let us but put it to the trial, and we shall infallibly find the promised event.
Do any of us find decays in grace prevailing in us; – deadness, coldness, lukewarmness, a kind of spiritual stupidity and senselessness coming upon us? Do we find an unreadiness unto the exercise of grace in its proper season, and the vigorous acting of it in duties of communion with God, and would we have our souls recovered from these dangerous diseases? Let us assure ourselves there is no better way for our healing and deliverance, yea, no other way but this alone, – namely, the obtaining a fresh view of the glory of Christ by faith, and a steady abiding therein. Constant contemplation of Christ and his glory, putting forth its transforming power unto the revival of all grace, is the only relief in this case; as shall farther be showed afterward.
Some will say, that this must be effected by fresh supplies and renewed communications of the Holy Spirit. Unless he fall as dew and showers on our dry and barren hearts, – unless he cause our graces to spring, thrive, and bring forth fruit, – unless he revive and increase faith, love, and holiness in our souls, – our backsliding will not be healed, nor our spiritual state be recovered. Unto this end is he prayed for and promised in the Scripture. See Cant. 4: 16; Isa. 44: 3, 4; Ezek. 11: 19; 36: 26; Hos. 14: 5, 6. And so it is. The immediate efficiency of the revival of our souls is from and by the Holy Spirit. But the inquiry is, in what way, or by what means, we may obtain the supplies and communications of him unto this end. This the apostle declares in the place insisted on: We, beholding the glory of Christ in a glass, “are changed into the same image, from glory to glory, even by the Spirit of the Lord.” It is in the exercise of faith on Christ, in the way before described, that the Holy Spirit puts forth his renewing, transforming power in and upon our souls. This, therefore, is that alone which will retrieve Christians from their present decays and deadness.
Some complain greatly of their state and condition; none so dead, so dull and stupid as they; – they know not whether they have any spark of heavenly life left in them. Some make weak and faint endeavours for a recovery, which are like the attempts of a man in a dream, wherein he seems to use great endeavours without any success. Some put themselves unto multiplied duties. Howbeit, the generality of professors seem to be in a pining, thriftless condition. And the reason of it is, because they will not sincerely and constantly make use of the only remedy and relief; like a man that will rather choose to pine away in his sickness with some useless, transient refreshments, than apply himself unto a known and approved remedy, because, it may be, the use of it is unsuited unto some of his present occasions. Now this is, to live in the exercise of faith in Christ Jesus. This himself assures us of, John 15: 4, 5, “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing ”.
There is a twofold coming unto Christ by believing. The first is that we may have life; – that is, a spring and principle of spiritual life communicated unto us from him: for he is “our life,” Col. 3: 4, and “because he liveth, we live also,” John 14: 19. Y ea, it is not so much we that live, as he liveth in us, Gal. 2: 19, 20. And unbelief is a not coming unto him, that we may have life, John 5: 40. But, secondly, there is also a coming unto him by believers in the actual exercise of faith, that they may “have this life more abundantly,” John 10: 10; that is, such supplies of grace as may keep their souls in a healthy, vigorous acting of all the powers of spiritual life. And as he reproacheth some that they would not come unto him that they might have life, so he may justly reprove us all, that we do not so come unto him in the actual exercise of faith, as that we might have this life more abundantly.
(2.) When the Lord Christ is near us, and we do behold his glory, he will frequently communicate spiritual refreshment in peace, consolation, and joy unto our souls. We shall not only hereby have our graces excited with respect unto him as their object, but be made sensible of his acting toward us in the communications of himself and his love unto us. When the Sun of Righteousness ariseth on any soul, or makes any near approach thereunto, it shall find “healing under his wings;” this beams of grace shall convey by his Spirit holy spiritual refreshment thereunto. For he is present with us by his Spirit, and these are his fruits and effects, as he is the Comforter, suited unto his office, as he is promised unto us.
Many love to walk in a very careless, unwise profession. So long as they can hold out in the performance of outward duties, they are very regardless of the greatest evangelical privileges, – of those things which are the marrow of divine promises, – all real endeavours of a vital communion with Christ. Such are spiritual peace, refreshing consolations, ineffable joys, and the blessed composure of assurance. Without some taste and experience of these things, profession is heartless, lifeless, useless; and religion itself a dead carcass without an animating soul. The peace which some enjoy is a mere stupidity. They judge not these things to be real which are the substance of Christ’s present reward; and a renunciation whereof would deprive the church of its principal supportments and encouragements in all its sufferings. It is a great evidence of the power of unbelief, when we can satisfy ourselves without an experience in our own hearts of the great things, in this kind of joy, peace, consolation, assurance, that are promised in the Gospels. For how can it be supposed that we do indeed relieve the promises of things future, – namely, of heaven, immortality, and glory, the faith whereof is the foundation of all religions, – when we do not relieve the promises of the present reward in these spiritual privileges? And how shall we be thought to believe them, when we do not endeavour after an experience of the things themselves in our own souls, but are even contented without them? But herein men deceive themselves. They would very desirously have evangelical joy, peace, and assurance, to countenance them in their evil frames and careless walking. And some have attempted to reconcile these things, unto the ruin of their souls. But it will not be. Without the diligent exercise of the grace of obedience, we shall never enjoy the grace of consolation. But we must speak somewhat of these things afterward.
It is peculiarly in the view of the glory of Christ, in his approaches unto us, and abiding with us, that we are made partakers of evangelical peace, consolation, joy, and assurances. These are a part of the royal train of his graces, of the reward wherewith he is accompanied. “His reward is with him.” Wherever he is graciously present with any, these things are never wanting in a due measure and degree, unless it be by their own fault, or for their trial. In these things does he give the church of his loves, Cant. 7: 12. “For if any man,” saith he, “love me, I will love him, and will manifest myself unto him,” John 14: 21; – “yea, I and the Father will come unto him, and make our abode with him,” verse 23; and that so as to “sup with him,” Rev. 3: 20; – which, on his part, can be only by the communication of those spiritual refreshments. The only inquiry is, by what way and means we do receive them? Now, I say this is in and by our beholding of the glory of Christ by faith, 1 Peter 1: 8, 9. Let that glory be rightly stated, as before laid down, – the glory of his person, his office, his condescension, exaltation, love, and grace; let faith be fixed in a view and contemplation of it, mix itself with it, as represented in the glass of the gospel, meditate upon it, embrace it, and virtue will proceed from Christ, communicating spiritual, supernatural refreshment and joy unto our souls. Y ea, in ordinary cases, it is impossible that believers should have a real prospect of this glory at any time, but that it will in some measure affect their hearts with a sense of his love; which is the spring of all consolation in them. In the exercise of faith on the discoveries of the glory of Christ made unto us in the Gospel, no man shall ever totally want such intimations of his love, yea, such effusion of it in his heart, as shall be a living spring of those spiritual refreshments, John 4: 14; Rom 5: 5. When, therefore, we lose these things, as unto a sense of them in our souls, it is evident that the Lord Christ is withdrawn, and that we do not behold his glory.
But I cannot here avoid another short digression. There are those by whom all these things are derided as distempered fancies and imaginations; yea, such things have been spoken and written of them as contain a virtual renunciation of the gospel, the powers of the world to come, and the whole work of the Holy Ghost as the comforter of the church. And hereby all real intercourse between the person of Christ and the souls of them that do believe is utterly overthrown; – reducing all religion to an outward show, and a pageantry fitter for a stage than that temple of God which is in the minds of men. According unto the sentiments of these profane scoffers, there is no such thing as the shedding abroad of the love of God in our hearts by the Holy Ghost, nor as the witnessing of the Spirit of God with our spirits that we are the children of God, from which these spiritual joys and refreshments are inseparable as their necessary effects; – no such thing as the lifting up of the light of God’s countenance upon us, which will put gladness into our hearts, that gladness which compriseth all the things mentioned; – no such thing as rejoicing upon “believing, with joy unspeakable and full of glory;” – no such thing as Christ’s showing and manifesting himself unto us, supping with us, and giving us of his loves; – that the divine promises of a “feast of fat things, and wine well refined,” in gospel mercies, are empty and insignificant words; – that all those ravishing joys and exultations of spirit that multitudes of faithful martyrs of old and in later ages have enjoyed, by a view of the glory of God in Christ and a sense of his love, whereunto they gave testimony unto their last moments in the midst of their torments, were but fancies and imaginations. But it is the height of impudence in these profane scoffers, that they proclaim their own ignorance of those things which are the real powers of our region.
Others there are who will not deny the truth of these things. They dare not rise up in contradiction unto those express testimonies of the Scripture wherewith they are confirmed. And they do suppose that some are partakers of them, at least there were so formerly; but as for their parts, they have no experience of them, nor do judge it their duty to endeavour after it. They can make a shift to live on hopes of heaven and future glory; as unto what is present, they desire no more, but to be found in the performance of some duties in answer unto their convictions, – which gives them that sorry peace which they do enjoy. So do many countenance themselves in their spiritual sloth and unbelief, keeping themselves at liberty to seek for refreshment and satisfaction in other things, whilst those of the gospel are despised. And these things are inconsistent. While men look for their chief refreshment and satisfaction in temporal things, it is impossible they should seek after those that are spiritual in a due manner. And it must be confessed, that when we have a due regard unto spiritual, evangelical consolations and joys, it will abate and take off our affections unto, and satisfaction in, present enjoyments, Phil. 3: 8, 9.
But there is no more sacred truth than this, that where Christ is present with believers, – where he is not withdrawn for a season from them, where they live in the view of his glory by faith as it is proposed unto them in the gospel, – he will give unto them, at his own seasons such intimations of his love, such supplies of his Spirit, such holy joys and rejoicings, such repose of soul in assurance, as shall refresh their souls, fill them with joy, satisfy them with spiritual delight, and quicken them unto all acts of holy communion with himself.
Let no such dishonour be reflected on the gospel, that whereas the faith of it, and obedience unto it, are usually accompanied with outward troubles, afflictions, persecution, and reproaches, as we are foretold they should be, – that it does not by its inward consolations and divine refreshments, outbalance all those evils which we may undergo upon the account of it. So to suppose, is expressly contrary to the promise of Christ himself, who has assured us that even “nun en toi kairoi toutoi”, “even now in this life,” in this world, distinct from eternal life in the world to come, we shall receive a hundred-fold recompense for all that we can lose or suffer for his sake, Mark 10: 30; – as also unto the experience of them who, in all ages, have “taken joyfully the spoiling of their goods, as knowing in themselves” (by the experience which they have of its first-fruits) that they “have in heaven a better and an enduring substance,” Heb. 10: 34. If we come short in a participation of these things, if we are strangers unto them, the blame is to be laid on ourselves alone, as it shall be immediately declared.
Now, the design of the Lord Christ, in thus withdrawing himself from us, and hiding his glory from our view, being the exercise of our grace, and to stir us up unto diligence in our inquiries after him, here lieth our guidance and direction in this case. Do we find ourselves lifeless in the spiritual duties of religion? Are we strangers unto the heavenly visits of consolation and joys, – those visitations of God whereby he preserves our souls? Do we seldom enjoy a sense of the “shedding abroad of his love in our hearts by the holy Ghost?” We have no way of recovery but this alone, – to this “strong tower” must we turn ourselves as “prisoners of hope,” unto Christ must we look, that we may be saved. It is a steady view or contemplation of his glory by faith alone that will bring in all these things in a lively experience into our hearts and souls.
Again, in the second place, it is from ourselves principally, if we lose the view of the glory of Christ, and the exercise of faith be obstructed therein. All our spiritual disadvantages do arise from ourselves. It is the remainder of lusts and corruptions in us, either indulged by sloth and negligence or excited and inflamed by Satan’s temptations, that do obstruct us in this duty. Whilst they are in any disorder or disturbance, it is in vain for us to expect any clear view of this glory.
That view of the glory of Christ whereof we treat consists in two things, – namely, its especial nature, and its necessary adjunct or effect. The first is, a ritual perception or understanding of it as revealed in the Scriptures. For the revelation of the glory of his person, office, and grace, is the principal subject of them, and the principal object of our faith. And the other consists in multiplied thoughts about him, with acting of faiths in love, trust, delight, and longing after the full enjoyment of him, 1 Peter 1: 8. If we satisfy ourselves in mere notions and speculations about the glory of Christ as doctrinally revealed unto us, we shall find no transforming power or efficacy communicated unto us thereby. But when, under the conduct of that spiritual light, our affections do cleave unto him with full purpose of heart, our minds are filled with the thoughts of him and delight in him, and faith is kept up unto its constant exercise in trust and affiance on him, – virtue will proceed from him to purify our hearts, increase our holiness, strengthen our graces, and to fill us sometimes “with joy unspeakable and full of glory.” This is the just temperature of a state of spiritual health, – namely, when our light of the knowledge of the glory of God in Christ does answer the means of it which we enjoy, and when our affections unto Christ do hold proportion unto that light; and this according unto the various degrees of it, – for some have more, and some have less. Where light leaves the affections behind, it ends in formality or atheism; and where affections outrun light, they sink in the bog of superstition, doting on images and pictures, or the like. But where things go not into these excesses, it is better that our affections exceed our light from the defect of our understandings, than that our light exceed our affections from the corruption of our wills. In both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us, especially if not kept constantly under the disciplines of mortification, but some way indulged unto. For, – First, The steam of their disorder will cloud and darken the understanding, that it shall not be able clearly to discern any spiritual object,- least of all the greatest of them. There is nothing more acknowledged, even in things natural and moral, than that the disorder of the passions and affections will blind, darken, and deceive the mind in its operations. And it is much more so in things spiritual, wherein that disorder is an immediate rebellion against its proper conducting light; that is, against the light and rule of grace.
There are three sorts of them unto whom the goes is preached, in whom there are various obstructions of this view.
There is in obstinate unbelievers a darkness, that is an effect of the power of Satan on their minds, in blinding them, which makes it impossible for them to behold any thing of the glory of Christ. So the apostle declares it, “If our gospel be hid, it is hid to them that are lost: in whom the god of this world has blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them,” 2 Cor. 4: 3, 4. Of these we do not speak.
There is in all men a corrupt, natural darkness; or such a depravation of their minds by nature, as that they cannot discern this glory of Christ in a due manner. Hence “the light shineth in darkness; and the darkness comprehended it not,” John 1: 5. For “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned,” 1 Cor. 2: 14. Hence it is, that although Christ be preached among us continually, yet there are very few who discern any glory or beauty in him for which he should be desired, as the prophet complaint, Isa. 53: 1, 2. But I speak not of this natural darkness in general. But even these persons have their minds filled with prejudices against the gospel, and darkened as unto the glory of Christ, according as corrupt lusts and affections are prevalent in them. See John 1: 46; 12: 43. Hence is the difference that is among the common hearers of the Word. For although no man can do any thing of himself for the receiving of Christ and the beholding of his glory, without the especial aid of the grace of God (Matt. 11: 25; John 6: 44, 45), yet some may make more opposition unto believing, and lay more hindrances in their own way, than others; which is done by their lusts and corruptions.
There are those in whom both these evils are cured by faith, wherein the eyes of our understandings are enlightened to perceive and discern spiritual things, Eph. 1: 16-18. But this cure is wrought in this life but in part, 1 Cor. 13: 12. And in this cure, by a supply of a principle of saving light unto our minds, there are many degrees. For some have a clearer light than others, and thereby a more clear discerning of the mystery of the wisdom of God, and of the glory of Christ therein. But whatever be our attainments herein, that which obstructs this light, which hinders it from shining in a due manner, that obstructs and hinders faith in its view of the glory of Christ. And this is done by the remainders of corrupted nature in us, when they act in any prevalent degree. For they darken the mind, and weaken it in its spiritual operations. That is, where any corrupt and inordinate affections, as love of the world, cares about it, inclinations unto sensuality, or the like spiritual disorders, do prevail, faith is weakened in its spiritual acts, especially in discerning and beholding the glory of Chris. For the mind is rendered unsteady in its inquiries after it, being continually distracted and diverted with vain thoughts and imaginations.
Persons under the power of such distemper may have the same doctrinal knowledge of the person of Christ, his office, and his grace, with other men, and the same evidence of its truth fixed on their minds; but when they endeavour a real intuition into the things themselves, all things are dark and confused unto them, from the uncertainty and instability of their own minds.
This is the sum of what I do design. We have by faith a view of the glory of Christ. This view is weak and unsteady, from the nature of faith itself, and the way of its proposal unto us as in a glass, in comparison of what by sight we shall attain unto. But, moreover, where corrupt lusts or inordinate affections are indulged unto, where they are not continually mortified, where any one sin has a perplexing prevalence in the mind, faith will be so far weakened thereby, as that it can neither see nor meditate upon this glory of Christ in a due manner. This is the reason why the most are so weak and unstable in the performance of this duty; yea, are almost utterly unacquainted with it. The light of faith in the minds of men being impaired, clouded, darkened, by the prevalence of unmortified lusts, it cannot make such discoveries of this glory as otherwise it would do. And this makes the preaching of Christ unto many so unprofitable as it is.
Secondly, In the view of the glory of Christ which we have by faith, it will fill the mind with thoughts and meditations about him, whereon the affections will cleave unto him with delight. This, as was said, is inseparable from a spiritual view of his glory in its due exercise. Every one that has it, must and will have many thoughts concerning, and great affections to him. See the description of these things, Phil. 3: 8-10. It is not possible, I say, that we should behold the glory of his person, office, and grace, with a due conviction of our concernment and interest therein, but that our minds will be greatly affected with it, and be filled with contemplations about it. Where it is not so with any, it is to be feared that they “have not heard his voice at any time, nor seen his shape,” whatever they profess. A spiritual sight of Christ will assuredly produce love unto him; and if any man love him not, he never saw him, – he knows him not at all. And that is no love which does not beget in us many thoughts of the object beloved. He, therefore, who is partaker of this grace, will think much of what Christ is in himself, – of what he has done for us, – of his love and condescension, – of the manifestation of all the glorious excellencies of the divine nature in him, exerted in a way of infinite wisdom and goodness for the salvation of the church. Thoughts and meditations of these things will abound in us, if we are not wanting unto the due exercise of faith; and intense, inflamed affections unto him will ensue thereon; at least they will be active unto our own refreshing experience. And where these things are not in reality (though in some they may be only in a mean and low degree), men do but deceive their own souls in hopes of any benefit by Christ or the gospel.
This, therefore, is the present case: – Where there are prevailing sinful distemper or inordinate affections in the mind, such as those before mentioned, as self-love, love of the world, cares and fears about it, with an excessive valuation of relations and enjoyments, – they will so far cumber and perplex it with a multitude of thoughts about their own objects, as shall leave no place for sedate meditations on Christ and his glory. And where the thoughts are engaged, the affections, which partly excite them and partly are led by them, will be fixed also,” Col. 3: 1, 2. This is that which, in the most, greatly promoteth that imperfection which is in our view of the glory of Christ by faith, in this life. According to the proportion and degree of the prevalence of affections, corrupt, earthly, selfish, or sensual, filling the heads and hearts of men with a multitude of thoughts about what they are fixed on or inclined unto; so is faith obstructed and weakened in this work and duty.
Wherefore, whereas there is a remainder of these lusts, as to the seeds of them, in us all, – though more mortified in some than in others, yet having the same effects in the minds of all, according to the degree of their remainder, – thence it is, as from an efficacious cause of it, that our view of the glory of Christ by faith is in many so weak, imperfect and unsteady.
Thirdly, We have interruption given unto the work of faith herein by the temptations of Satan. His original great design, wherever the gospel is preached, is to blind the eyes of men, that the light of the glorious gospel of Christ, who is the image of God, should not shine unto them, or irradiate their minds, 2 Cor. 4: 4. And herein he prevails unto astonishment. Let the light of the gospel in the preaching of the Word be never so glorious, yet, by various means and artifices, he blinds the minds of the most, that they shall not behold any thing of the glory of Christ therein. By this means he continues his rule in the children of disobedience. With respect unto the elect, God overpowers him herein. He shines into their hearts, to give them the knowledge of his glory in the face of Christ Jesus, verse 6. Y et will not Satan so give over. He will endeavour by all ways and means to trouble, discompose, and darken the minds even of them that believe, so as that they shall not be able to retain clear and distinct views of this glory. And this he does in two ways.
1 . With some he employs all his engines, uses all his methods of serpentine subtlety, and casts in his fiery darts so to disquiet, discompose, and deject them, as that they can retain no comfortable views of Christ or his glory. Hence arise fears, doubts, disputes, uncertainties, with various disconsolations. Hereon they cannot apprehend the love of Christ, nor be sensible of any interest they have therein, or any refreshing persuasions that they are accepted with him. If such things sometimes shine and beam into their minds, yet they quickly vanish and appear. Fears that they are rejected and cast off by him, that he will not receive them here nor hereafter, do come in their place; hence are they filled with anxieties and despondencies, under which it is impossible they should have any clear view of his glory.
I know that ignorance, atheism, and obstinate security in sensual sins, do combine to despise all these things. But it is no new thing in the world, that men outwardly professing Christian religion, when they find gain in that godliness, should speak evil of the things which they know not, and corrupt themselves in what they know naturally, as brute beasts.
2. With others he deals after another manner. By various means he seduceth them into a careless security, wherein they promise peace unto themselves without any diligent search into these things. Hereon they live in a general presumption that they shall be saved by Christ, although they know not how. This makes the apostle so earnest in pressings the duty of self-examination on all Christians, 2 Cor. 13: 5, “Examine yourselves whether ye be in the faith; prove your own selves: know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” The rule of self-judging prescribed by him is, whether Christ be in us or no; and in us he cannot be, unless he be received by that faith wherewith we behold his glory. For by faith we receive him, and by faith he dwelleth in our hearts, John 1: 12; Eph 3: 17.
This is the principal way of his prevailing in the world. Multitudes by his seduction live in great security under the utmost neglect of these things. Security is granted to be an evil destructive of the souls of men; but then it is supposed to consist only in impenitence for great and open sins: but to be neglective of endeavouring an experience of the power and grace of the gospel in our own souls, under a profession of religion, is no less destructive and pernicious than impenitence in any course of sin.
These and the like obstructions unto faith in its operations being added unto its own imperfections, are another cause whence our view of the glory of Christ in this world is weak and unsteady; so that, for the most part, it does but transiently affect our minds, and not so fully transform them into his likeness as otherwise it would.
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