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SACRED POETRY.

ON THE DEATH OF AN INFANT.

FULL many a flow'r is scatter'd by the breeze,
And many a blossom shaken from the trees,
And many a morning beam in tempest flies,
And many a dew-drop shines a while and dies:
But oft'ner far the dream that fancy weaves
Of future joy and happiness, deceives.
And thou, pale mourner o'er an infant's bier,
Brighten thy cheek, and dry the trickling tear;
This came, though veiled in darkness, from above,
A dispensation of eternal love!

He who perceived the dangerous control,
The heart-twin'd spell was gaining on thy soul,
Snatch'd from thine arms the treacherous decoy,
To give thee brighter hope and purer joy.
Oh! see how soon the flow'rs of life decay,
How soon terrestrial pleasures fade away.
This star of comfort, for a moment giv'n,
Just rose on earth, then set to rise in heav'n.
Yet mourn not, as of hope bereft, its doom,
Nor water with thy tears its early tomb;
Redeem'd by God from sin, releas'd from pain,
Its life were punishment, its death is gain.
Turn back thine eye along the path of life,
View thine own grief, and weariness, and strife;
And say if that which tempts thee to repine
Be not a happier lot by far than thine.
If death in infancy had laid thee low,
Thou hadst escap'd from pain, and sin, and woe;
The years thy soul the path of sorrow trod,
Had all been spent in converse with thy God;
And thou hadst shone in yonder cloudless sphere,
A seraph there, and not a pilgrim here.

O! it is sweet to die,-to part from earth,-
And win all heav'n for things of little worth.

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gave it as her opinion, that " the fuller's soap," and "the refiner's fire," were only the same image intended to convey the same view of the sanctifying influence of the grace of Christ. From this opinion another of the ladies differed, observing, that there was something remarkable in the expression in the third verse," He shall sit as a refiner and purifier of silver." To this they all assented, and as the lady was going into town, she promised to see a silversmith, and report to them what he should say on the subject. She went, and without telling him the object of her visit, begged to know the process of refining silver, which he fully described to her. "But do you sit, sir?" Oh! yes, madam, I must sit, with my eye steadily fixed on the furnace; since, if the silver remain too long, it is sure to be injured." She at once saw the beauty, and comfort too, of the expression. "He shall sit as a reiner and purifier of silver." Christ sees it needful to put his children into the furnace; but he is seated by the side of it. His eye is steadily intent on the work of purifying; and his wisdom and his love are both engaged to do all in the best manner for them. Their trials do not come at random, but are the wise and gracious appointments of their heavenly Father; and the very "hairs of their head are all numbered." As the lady was returning to her friends with the issue of her interview, the silversmith called her back, and said he had forgotten to mention one thing, that he only knew that the process of purifying was complete by seeing his own image in the silver. When Christ sees his own image in his people, his work of purifying is complete.

Number of the Heathen.-The inhabitants of the globe are supposed to be upwards of eight hundred millions. Of these four hundred and eighty-one millions are Pagans; one hundred and forty millions are Mohammedans; nine millions are Jews; one hundred and seventy millions are nominal Christians; a small portion of these are Protestants; and a still smaller num

Then sure thou wouldst not, though thou couldst, awake ber, it is to be feared, are truly devoted to God in heart

The little slumb'rer for its mother's sake.

It is when those we love, in death depart,

That earth has slightest hold upon the heart.
Hath not bereavement higher wishes taught,

And purified from earth thine earth-born thought?

I know it hath. Hope then appears more dear,
And heaven's bright realms shine brightest through a tear.
Though it be hard to bid thy heart divide,
And lay the gem of all thy love aside,

Faith tells thee, and it tells thee not in vain,
That thou shalt meet thine infant yet again.
On seraph wings the new-born spirit flies
To brighter regions and serener skies;
And, ere thou art aware, the day may be
When to those skies thy babe shall welcome thee.
While yet on earth thine ever-circling arms
Held it securest from surrounding harms;
Yet even there disease could aim her dart,
Chill the warm cheek, and stop the flutt'ring heart;
And many a fruitless tear-drop thou hast paid,
To view the sickness that thou couldst not aid.
No ill can reach it now, it rests above,
Safe in the bosom of celestial love :
Its short but yet tempestuous way is o'er,
And tears shall trickle down its cheek no more.
Then far be grief!-Faith looks beyond the tomb,
And heav'n's bright portals sparkle through the gloom.
If bitter thoughts and tears in heav'n could be,
It is thine infant that should weep for thee.

MISCELLANEOUS.

EDMESTON.

The Refiner. Some time ago, in Dublin, a few ladies, who met together for Christian fellowship and inutual edification, read the third chapter of the prophet Malachi. On coming to the second verse, one of them

and life. How diligent, therefore, should we all be in prayer, and in using all possible means which are accordant with the word of God, for hastening on those happy days, when "all shall know the Lord, from the least to the greatest."

An African Prince.-Naimbanna, a black prince, arrived in England, from the neighbourhood of Sierra Leone, in 1791. The gentlemen to whose care he was intrusted, took great pains to convince him that the Bible was the Word of God, and he received it as such, with great reverence and simplicity. Do we ask what it was that satisfied him on this subject? let us listen to his artless words. "When I found," said he, "all good men minding the Bible, and calling it the Word of God, and all bad men disregarding it, I then was sure that the Bible must be what good men called it, the Word of God."

The EDITOR of the SCOTTISH CHRISTIAN HERALD begs it to be distinctly understood, that no attention is paid to anonymous Contributions of whatever kind.

Published by JORN JOHNSTONE, at the Offices of the SCOTTISH CHRISTIAN HERALD, 104, High Street, Edinburgh, and 19, Glassford Street, Glasgow ;-JAMES NISPET & Co., and R. H. MOORE, London; D. R. BLEAKLEY, Dublin; and W. M'COME, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland.

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Printed at the Steam-Press of Ballantyne & Co., from the Stereo- · type Plates of Thomas Allan & Co.

THE

SCOTTISH CHRISTIAN HERALD,

CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH.

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IS CHRISTIANITY OPPOSED TO OUR WORLDLY INTERESTS?

BY THE REV. ALEXANDER WHYTE, A. M.,

Minister of Fettercairn.

THIS is a question which, to many persons, is of considerable importance. They feel no inclination to quarrel with Religion in the abstract. To such a kind, and such modifications of Religion as may suit their worldly views, they have no objections; but to be religious, as the Word of God requires, they "cannot away with." This, they maintain, would hurt their worldly interests, and yield no adequate return, in any other way, and therefore they reject it.

I. That Religion, such as the Word of God requires, would injure their worldly interests, they infer from the opposition of various divine commands to many things which they deem essential to success. The commands which relate to the regulation of the affections are of this kind. Because they are enjoined to "set their affection on things above, and not on things on the earth," and not to "love the world, neither the things that are in the world," but to "love God with all their heart, and soul, and mind, and strength," they conclude that they cannot enter on the prosecution of any worldly undertaking, with the zeal which is necessary to ensure success. But are they sure that they would succeed if they were to disobey these commands, and set their affections wholly on the world? Do they not see many, who have tried this way to success, labouring under all the miseries of disappointment, sowing the wind, and reaping the whirlwind?" Again, are they sure that success, even if they were to obtain it without Religion, would yield them all the advantages they expect from it? Are there not many godless persons who have been very prosperous in the world, and yet are very miserable? God has often "cursed their blessings." Verily, "a man's life consisteth not in the abundance of things which he possesseth." Farther, are they sure that success is denied to those who give their hearts, not to the world, but to God? No decree of perpetual poverty stands against the godly. Some have much, and some have little of the good things of this life," but

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whatever portion they have, the blessing of God is in it, and that "maketh rich, and addeth no sorrow therewith." Farther still, are they sure that every kind and degree of affection for what is in this world is forbidden? Worldly advantages are to be valued as God's gifts, as means of well-doing, and excitements to duty. For these purposes they are desirable, and Religion only requires that the desire of them be not indulged to excess. It is only what is sinful in the world, and indulging the desire of what is not sinful, to a sinful extent, that is forbidden. Love to God must be the guiding emotion in the heart. To it all others must be subject, and this never was, and never can be, at variance with any one's worldly interests, or opposed to honourable exertions, and honest gains.

The commands which relate to the regulation of the thoughts, are also represented by the ungodly as hostile to worldly success. "Meditate upon these things,"" thou shalt meditate therein day and night,"—"give thyself wholly to them." How, say they, can such commands as these be obeyed, without neglecting the daily duties of life, which their situations in society impose on them? When so many conflicting interests are to be studied, and so many individuals, in all ranks and professions, of the greatest talents and most unwearied industry, are constantly exerting themselves for the attainment of the same ends, they count it impossible to attend both to Religion and to the things of this world, with any prospect of success.

All this supposes that Religion entirely abstracts the thoughts from the concerns of this life. But no part of Scripture warrants this conclusion, not even that in which our Saviour says,-"take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on." All that this and other similar passages teach is, that we should guard against all sinful anxieties and distrustful fears about the necessaries of life, and, even in the most discouraging circumstances, repose implicit confidence in the all-sutficient providence of God; not that we should become utterly careless, and exercise no forethought, with respect to what concerns our state in this world. Among the things which are "honest, just, and of good report," are certainly included the "things honest in the sight of all men," which

we are commanded to "provide," and to all these the divine precept, "think on these things," undoubtedly is applicable to some extent or other. Nay, when believers are thus under the guidance of heavenly habits of thinking, they have a "promise of the life that now is," as well as "of that which is to come." The command is, "seek first the kingdom of God and his righteousness," and the promise, "all these things shall be added unto you;" or, in other words, "thou shalt meditate therein day and night," and "then thou shalt make thy way prosperous, and thou shalt have good success." How far they shall prosper and have good success is not revealed, that is among the secrets of God. But they know that "all things will work together for their good," and that every thing needful in their station will be given to them. Reason asks no more, and faith says, "it is enough."

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There is also much in the state of society, that shews the effect of religious habits of thinking to be favourable to worldly success. Daily experience shews, that those who are most destitute of pious and sober sentiments, are the most profligate, needy, and wretched; and that the reverse is the state of those who give themselves to the study of right things, of the statutes and testimonies of the Lord their God. They are as liable as others to the unavoidable evils of this life; and often, too, they fall into error and reap its bitter fruits. But having received "from above," the "wisdom" which is profitable to direct," and having acquired those thoughtful habits which make them look to consequences, they are generally enabled to make such arrangements as lead to some measure of success. "The prudent man foreseeth the evil and hideth himself; but the simple pass on and are punished." "I have been young and now I am old; yet have I not seen the righteous forsaken, nor his seed begging bread." "The law of his God is in his heart, none of his steps shall slide."

for them, if they set themselves honestly to "walk in his ways." Lot, in Sodom; Joseph, in Egypt; Joshua, among the rebellious Israelites; David, in Saul's court; Daniel, in Babylon; and many others, might be mentioned, as practical evidences of all this in former times. And God is the same now that he was then; his "arm is not shortened, but is stretched out still."

The principles, indeed, by which the truly religious among men regulate their conduct, are those alone which can give any assurance of success. They alone keep that sense of God upon the mind, which is a constant check to the operation of influences unfavourable to prosperity, and a constant excitement to watchfulness, activity, integrity, and all those energies and virtues, to the exercise of which Providence attaches the blessings of life. Of this the ungodly, whatever they allege against Religion, are so fully convinced, that they often assume the mask of piety to gain the confidence of others, and work out their selfish ends. Every thing in the development and consequences of human motives, in fact, as they appear in past history and passing events, shews that true Religion is the surest guide to every thing good in this life, and that, if it were more extensively practised, and more uniformly applied to the regulation of every part of the intercourse of society, it would greatly increase every comfort to which its enemies maintain that it stands opposed. It is, therefore, even in a worldly sense, not "vain,” but profitable "to serve God."

II. But the ungodly farther maintain, that Religion, such as the Word of God requires, can make no adequate return for the disadvantages, in this life, to which, they say, it would expose them. That true Religion does not necessarily lead to disadvantages, but the reverse, has already been proven. And yet, even though the case were otherwise,-though difficulties, disappointments, and troubles, were constantly to attend its steps in this world, still there is a worth in it, which would be There is still another set of commands, namely, more than sufficient to make up for all these evils. those which relate to speech and behaviour, where- It has a value which cannot be tried by worldly on the ungodly endeavour to found a charge against things. It is the "pearl of great price," comReligion, as opposed to their worldly interests. pared with which all earthly things are worthless, "Be ye holy in all manner of conversation ;"the "one thing needful," the want of which "these words which I command thee this day, shall be in thine heart, and thou shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up ;" and "whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." Such rules of life they hold to be utterly impracticable in the present state of society, and at variance with all their worldly comforts. But is God so hard a task-master, and so little acquainted with his own work, as to command what is not good for them that serve him, and require of them what they are not able to do, or what he has not determined to make them able to do? They may rest assured, that however worldly and wicked the portion of society with which they are connected may be, his grace will be sufficient

could not be supplied by all that the universe has to give. In respect of safety, happiness, and permanency, there is nothing that can be placed in the balance against it.

As to safety, no soul is secure without it, and none is insecure that has it. On every ungodly soul the wrath of God abides continually; and what can silver and gold, and all that they command, benefit any one so situated? The wealthiest votary of Mammon, who has not an interest in the blood of the Saviour, and is not under the sanctifying influences of the Spirit, however secure he may think himself, is but a condemned and perishing creature. "What is a man profited, if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?” Contrasted with this, how secure is the state of

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the godly! On them Religion shines with brightness, and shews them the way of life, and guides them in it. It conducts them to the Saviour, where they rest as under "the shadow of a great rock in a weary land." It hides them in the secret of his presence," as in "a pavilion," and allows no plague to come nigh their souls. The judgments of God may be abroad on the earth, but they, having their "hearts stayed on God," are kept in perfect peace," and " no weapon formed against them prospers." They are washed in "the blood of sprinkling,"-they are sanctified by the Holy Spirit,-they are "sealed unto salvation." God is their friend, and what have they to fear? He justifies them, and who can condemn them? Such a state of security is of more value than all worlds. How many are convinced of this, when the conviction cannot profit them! When death and eternity draw near, Religion is every thing this world nothing.

As to happiness, that, too, is to be found only among those who truly serve the Lord. Only those who are safe can be happy; but none can be safe who serve not God. Hence it is that so many, who have every thing that wealth can command, are never satisfied. A guilty mind will not let them rest; their conscience, not being "sprinkled from dead works," will not be still; while others are joyous around them, they are often sad, and the world has nothing that can cheer them. Even "in laughter" their hearts are "sorrowful," and the end of their "mirth is heaviness of spirit;" so true it is, that guilt and grief are inseparable. But, Religion's " ways are ways of pleasantness, and all her paths are peace." Religion has its sorrows, but it has also its joys; and these being "the fruits of the Spirit," are more excellent than all the satisfactions that earthly things can yield. Religion weans the thoughts and affections from such objects and pursuits as "cheat and wound the heart," and keeps those, over whom it has acquired a guiding power, employed in "labours of love" and usefulness, and in the various exercises of heavenly wisdom that give enjoyment to the soul. It lifts up their minds above the numberless annoyances of this world, and makes them glad under a sense of the "loving-kindness" of him whose "favour is better than life." Having peace with God, through the blood of Jesus, and righteousness wrought in them by the spirit of grace," the terrors of the Lord" are to them destroyed, and all the glories of salvation are spread out before them. "Blessed are they whose iniquities are forgiven, whose sins are covered." By such considerations as these, their spirits are sustained under all the afflictions that befal them "in the house of their pilgrimage," and they are enabled, at last, to leave the world in all the blessedness of that hope which is " full of immortality," and to enter on a new course of happiness, the exquisite nature of which no tongue can tell and no heart conceive. What are the "broken cisterns" of this world, to the fulness of the "fountain of life," from which the godly draw their delights?

As to permanency, here also, the advantage is on the same side. All worldly things, however valuable they may be while they last, soon come to an end, or are soon transferred to other owners. "Whose shall these things then be?" and what benefit can they yield beyond the grave? What was the world to the rich man, when "in hell he lifted up his eyes, being in torment?" And what is it to any one, when he has passed away from it to another state of being? "We brought nothing into this world, and it is certain we can carry nothing out." To rest on it is to lean on "a bruised reed." But true Religion provides a more lasting reward for all who guide their steps by its directions. It accompanies them, and secures their safety and happiness through the whole of this life, and does not forsake them even when their last hour arrives. It enters with them into "the valley of the shadow of death," and attends them to the presence of their Judge, and abides with them, and blesses them through "the ceaseless ages of eternity." When the imagination has exerted itself to the utmost bounds of its capacity, it can form no adequate conception of the interminable continuance of those invaluable blessings which Religion is the means of conveying to the godly. And yet how many talk of what they term sacrifices for Religion !-Sacrifices for Religion! What thoughtlessness and impiety does such language betray! No man, by devoting himself truly to the duties of Religion, ever sacrificed any thing worthy of a Christian's regard. He who lives to Christ, loses nothing, and gains every thing that is good for him. It is no loss to throw away useless encumbrances and perishing trifles, and to submit to some temporary inconveniences, that he may realise the joys which are at God's right hand for evermore; the crown of glory that never fades; the life of bliss that endures for ever. The loss-the sacrifice-is, not with those who choose "the good part which shall not be taken away" from them, but with such as "care for none of these things," such as only "mind earthly things," "things of nought," that "perish with the using."

BIOGRAPHICAL SKETCH OF

MRS ANN H. JUDSON.

THE subject of our present sketch was born of respect. able parents, on the 22d December 1789, at Bradford, Massachusetts, America. In her earliest years, Miss Hasseltine was characterised by great activity and energy of mind, by indefatigable perseverance in the prosecution of her designs, and by an ardent desire for the acquisition of knowledge. She was educated at the academy in her native town, and soon distinguished herself by the peculiar vigour and cultivation of her intellectual powers. Religion, however, appears to have occupied a very small share of her attention, and it was enough, in her estimation, to secure her eternal happiness, if she abstained from the more obvious and open sins. The frivolous gaieties and follies which occupy the attention and engross the thoughts of many young females, were her chief employment and delight while at the Bradford academy; and for two or three years

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own words: —

"One Sabbath morning, having prepared myself to attend public worship, just as I was leaving my toilet, I accidentally took up Hannah More's Strictures on Female Education; and the first words that caught my eye, were, She that liveth in pleasure, is dead while she liveth.' They were written in italics, with marks of admiration; and they struck me to the heart. I stood for a few moments, amazed at the incident, and half inclined to think, that some invisible agency had directed my eye to those words. At first I thought I would live a different life, and be more serious and sedate; but at last I thought, that the words were not so applicable to me as I first imagined, and resolved to think no more of them.

I re

"In the course of a few months (at the age of fifteen,) I met with Bunyan's Pilgrim's Progress. I read it as a Sabbath book, and was much interested in the story. I finished the book on a Sabbath, and it left this impression on my mind that Christian, because he adhered to the narrow path, was carried safely through all his trials, and at last admitted into heaven. solved, from that moment, to begin a religious life; and in order to keep my resolutions, I went to my chamber and prayed for divine assistance. When I had done, I felt pleased with myself, and thought I was in a fair way for heaven. But I was perplexed to know what it was to live a religious life, and again had recourse to my system of works. The first step that appeared necessary for me to take, was, to refrain from attending parties of pleasure, and be reserved and serious in the presence of the other scholars. Accordingly, on Monday morning, I went to school, with a determination to keep my resolution, and confident that I should. I had not been long in school, before one of the young ladies, an intimate friend of mine, came with a very animated countenance, and told that Miss in a neighbouring town, was to have a splendid party on new year's day, and that she and I were included in the party selected. I coolly replied, that I should not go, though I did receive an invitation. She seemed surprised, and asked me what was the matter. I replied, that I should never again attend such a party. I continued of the same opinion during the day, and felt much pleased with such a good opportunity of trying myself."

me,

Nor was her love of whom she had been communing. social pleasures diminished, although the complexion of them was completely changed. Even at this late period I fancy I see her, with strong feeling depicted on her countenance, inclining over her Bible, rising to place it on the stand, retiring to her chamber, and after a season of prayer, proceeding to visit this and that family, to speak of him whom her soul loved.'"

In the course of the year 1810, Miss Hasseltine first became acquainted with Mr Judson, who was at that time endeavouring to make arrangements for setting out as a Missionary to the heathen. On the proposal being made, that she should become the wife of one who was thus desirous of spending his days in preaching the Gospel in a far distant land, she felt, as might have been expected, no little embarrassment and perplexity of mind. Her friends were divided in opinion as to the propriety of the step, and the more so, as no female had ever before left America on such an errand. Her feelings on the occasion will be best understood from the language of her private Journal:

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For several weeks past, my mind has been greatly agitated. An opportunity has been presented to me, of spending my days among the heathen, in attempting to persuade them to receive the Gospel. Were I convinced of its being a call from God, and that it would be more pleasing to him for me to spend my life in this way than in any other, I think I should be willing to relinquish every earthly object, and in full view of dangers and hardships, give myself up to the great work."

At length, after much prayer and anxious consideration of the subject, Miss Hasseltine came to the fixed determination of availing herself of the opportunity which was thus presented to her of being peculiarly useful in the cause of Christ. The letter in which Mr Judson asks the consent of her father to their union, indicates high-toned Christian feeling; and, as the biographer well remarks, "it is alike honourable to the writer and to the parent."

"I have now to ask, whether you can consent to part with your daughter early next spring, to see her no more in this world; whether you can consent to her departure for a heathen land, and her subjection to the hardships and sufferings of a missionary life: whether you can consent to her exposure to the dangers of the ocean; to the fatal influence of the southern climate of India; to every kind of want and distress; to degradation, insult, persecution, and perhaps a violent death? Can you consent to all this, for the sake of him who left his heavenly home, and died for her and for you, for the sake of perishing, immortal souls, for the sake of Zion, and the glory of God? Can you consent to all this, in hope of soon meeting your daughter in the world of glory, with a crown of righteousness, brightened by the acclamations of praise which shall redound to her Saviour from heathens saved, through her means, from eternal woe and despair?"

Soon, however, she relapsed into her former state of thoughtlessness and unconcern, and the whole winter of 1805 was passed in a giddy round of gay amusements. In the spring of the following year, a partial revival of Religion took place at Bradford, and she herself began to participate in the general interest which was felt in favour of the subject; and at length, under the blessing of the Spirit, she was led to embrace the offer of salvation made in the Gospel. The change which thus was effected in her sentiments and feelings, was not transient and temporary, but permanent as it was pleasing. Religion became, from this period, the busi-reflections on her departure, display a heart of exquisi ness of her life.

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'Redeeming love,' says an intimate friend, now her theme. One might spend days with her, without hearing any other subject reverted to. The throne of grace, too, was her early and late resort. I have known her to spend cold winter evenings in a chamber without fire, and return to the family with a solemnity spread over her countenance, which told of him with

In a short time the marriage was celebrated, and after due preparations for their voyage to India, Mr and Mrs Judson set sail, along with several other Missionaries and their wives, on the 6th of February 1812. Her

sensibility and tenderness, regulated by principles of ardent and elevated piety.

"Took leave of my friends and native land, and embarked on board the brig Caravan, for India. Had so long anticipated the trying scene of parting, that I found it more tolerable than I had feared Still my heart bleeds. O America, my native land, must I leave thee? Must I leave my parents, my sisters and brothers, my

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