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Tonight we're going to continue
our study in Chapter 3 of the Westminster Confession of Faith,
looking at the last two sections of it. But before we turn to
it, let's have a word of prayer. Our Heavenly Father, we come
to you tonight grateful that you are indeed the one who is
sovereign over all the events of our lives, over everything
that happens in this world. We thank you that you do control
all things, not only to your glory, but for the good of your
people. We thank you for the assurance that we can have, that
you care for us, that all things will work together for good,
and that we are part of your plan, and that you plan for us
blessed things, and above all, that you have made our destiny
that of final glorification and being with you forever. We acknowledge
our unworthiness to enjoy this comfort, these blessings, and
this hope, We do pray that you would make us more grateful in
the way that we live, in the way that we speak to others,
in the testimony that we give. We do pray also that you would
help us tonight to understand better the high and holy mystery
of your providence and your control over all things, and that we
would be faithful to your word as we study. We pray in Jesus'
name. Amen. All right. Chapter 3. Nonetheless, Mr. Confession is
of God's eternal decree. We have spent a few lessons looking
at it already, and tonight I'd like to finish up by considering
sections 7 and 8. Let me read them for you first
of all. The rest of mankind, God was
pleased, according to the unsearchable counsel of his own will, whereby
he extendeth or withholdeth mercy as he pleaseth, for the glory
of the sovereign power over his creatures to pass by, and to
ordain them to dishonor and wrath for their sin to the praise of
his glorious justice." And in the last section, the doctrine
of this high mystery of predestination is to be handled with special
prudence and care. that men, attending the will
of God revealed in his word, and yielding obedience thereunto,
may from the certainty of their effectual vocation be assured
of their eternal election. So shall this doctrine afford
matter of praise, reverence, and admiration of God, and of
humility, diligence, and abundant consolation to all that sincerely
obey the gospel. We were, I think, pretty much
finished with Section 7 last time we were together. Section
7 declares the doctrine of reprobation. And as a reminder, there are
many people who are willing to say God has predestined those
who are going to be saved, but they can't bring themselves to
hold the logical corollary, which is really just the other side
of the coin, that God has chosen those who are going to be lost
as well. This section of the confession reminds us, to help
us in our understanding and acceptance of this doctrine, that God extends
or withholds mercy as He pleases. In the nature of the case, by
definition, mercy is not something that is owed to anyone, and therefore
it makes no sense to try to construe reprobation as somehow unfair
to those who are not chosen by God. All of mankind is fallen
in Adam and all of mankind deserves condemnation. That God should
choose to save any is an act of mercy that none of those who
receive it deserve. And there can be no law laid
upon God, no principle over his head applied to him, by which
if he extends a blessing or mercy to some, he must extend it to
all. You'll notice also at the end
of section 7, that we're told that reprobation redounds to
the praise of God. When we make it simply a matter
of theological argument and dispute, and especially when people can
get on their high horse and act rather bitter and nasty about
these sorts of things, we've really lost sight of the biblical
presentation of the doctrine of reprobation, at least as it's
understood or was understood by the Puritans who wrote the
Westminster Confession. the doctrine of reprobation should
lead us to praise God. But notice that what we praise
in the case of reprobation is his glorious justice. Elsewhere
in the confession where we have been taught that predestination
leads us to praise God, the emphasis is upon praise of God's grace
and mercy. And so predestination does illustrate
for us God's full character, not only that he is a forgiving
God, but he's also a just God, and the events whereby he illustrates
his mercy and his justice are alike part of his plan, predestined
by him and subject to his sovereign counsel. Now, do you want to
ask any questions tonight about reprobation that you didn't have
an opportunity to ask last week? No? Boy, I tell you, we knocked
him dead. Every possible problem has been
handled. Well, I guess once you get to the place that you recognize
that Section 8 says that this is a high mystery, not just reprobation,
but the whole doctrine of predestination, it's a high mystery. In the end,
all questions, it seems to me, are going to come down to either
recognizing that we're not above God and cannot comprehend his
ways with the world, so it's mysterious, or we have no right
to dispute with God in the way that he does things. As Paul
says in Romans 9, doesn't the potter have the right to do with
the clay whatever he wants? The potter can make a beautiful
vase, or he can make a sewer pipe out of the clay. And what
he chooses to do with those materials is his business. And in the same
way, God has the right to do whatever he wishes to do, with
mankind that he has made. In some he makes vessels of wrath
fit for destruction, in the others he makes vessels that show his
mercy and grace and praise him for that. Have you ever dealt with anyone
on the idea of the representative concept of Adam? I mean, why
would it be set up this way unless this is the case? I mean, how
do they deal with that idea of representation? At least the evangelicals. They will admit that. The doctrine
that Christ is our federal head, analogous to Christ, did I say,
the doctrine that Adam is our federal head, parallel to Christ
being our federal head, is something that many evangelicals I think
lose sight of. They don't reason in terms of
it or take it into account. And it doesn't surprise me then
that much of evangelical theology has a deficient view of the atonement
in addition to a deficient view of our relationship to Adam and
our original sin. One prominent apologist here
in this area, Southern California, Has actually gone so far as to
question the doctrine of original sin Now of course that's departing
from orthodox historic Christianity It's certainly departing from
the teaching of the Bible as I see it, but to answer your
question Many people either don't know or don't reason in terms
of and then there are some who might even outright Reject the
idea that we are represented. We were represented by Adam In Adams' fall, we fell all. What's the little limerick? Tell
me if that a thing. Joe. On the federalism versus
Augustinianism dialogue. Federalism versus Augustinianism? Yeah, the Augustinian view that... I guess the federal view on this
question says Part of the problem in citing the question is that
I'm trying to get it clarified in my mind. I'm going to ask
you to do that. The reason I butted in there
is because Augustine wasn't contrary to the federal view of representation. No, but in terms of... This is sort of like a narrower
divide inside of federalism in general. The Augustinian view
says, as I understand it, that the reason all felon Adam has
to do with something somehow inherited from Adam in that fall,
the federal view would say that no, Adam acted for the race,
but it isn't that he somehow congenitally lost for the race. Right, well that's an ongoing
debate even in American Presbyterian circles over the nature of the
imputation of Adam's sin. One view holds that what we inherit
from Adam is his fallen defective character so that all of us are
sinful and we're going to be punished for that. But we don't
inherit the guilt of Adam because no one can be guilty for what
somebody else does. The other view is that yes, we
do inherit a fallen nature from Adam. However, he was our federal
representative and therefore what accrues to him in terms
of that representation is what accrues to those whom he represented. So that his guilt is our guilt.
In the same way Jesus' merit is our merit even though we didn't
do it. So those are the two basic views
and I don't think we need to go into that. Now we can probably
talk more about it when we get to that in the confession of
the nature of original sin. Okay let's look at the last section
of chapter 3 finally. Many of you think we don't ever
get done with the chapter, but tonight we get to. The doctrine
of this high mystery of predestination is to be handled with special
prudence and care, and now we have cited below text gathered
under footnote S. They begin with Paul's words
in Romans 9.20, Nay, but, O man, who art thou that replyest against
God? Shall the thing formed say to
him that formed it, Why hast thou made me thus? In Romans 11.33, O the depth
of the riches both of the wisdom and knowledge of God, how unsearchable
are his judgments and his ways past finding out. then the Old
Testament passage, Deuteronomy 29.29. The secret things belong
unto the Lord our God, but those things which are revealed belong
unto us and to our children forever, that we may do all the words
of this law. The first text from Romans chapter 9 supports the
notion that this doctrine of predestination is a mystery.
And recognizing its mysterious character, we should proceed
with caution, with prudence, as the Puritans said, when we
deal with the doctrine, answering questions about it, drawing inferences
from it, and so forth. Paul says, by way of rhetorical
challenge, who are you to talk back to God? That's not a popular way to settle
things in our day and age, but it's quite biblical and it's
appropriate to the character of God. No one has the right
to question God or to draw his ways into scrutiny as though
there might be something wrong with him. And so the Puritans,
of course, I'm sure they were familiar from their own lives
and experience in their day, even as you are familiar, in
our day, that many people approach this with a cavalier, a somewhat
high and mighty, if not maybe snotty and arrogant attitude.
That God owes me an answer about these things. The Puritans said,
be careful. This is, one, a mystery. Now,
do the Puritans thereby mean that this is a self-contradictory
way of seeing things? Do they affirm one thing and
then deny the very same thing in the very same sense? And then
turn around and say, well, both are true, it's a great mystery.
So that's not a mystery, that's a contradiction. It's conceptually
muddled. No one can understand a contradiction. Can't make sense of it at all.
Or you might say, you could prove anything from a contradiction,
so there's nothing to understand there. I mean, you can approach
it either way. But the Puritans do not present predestination
as contradictory, they present it as mysterious. That is to
say, there may be things about this that we can't understand,
even though they make perfectly good, logical sense. I don't understand how God predestines
my free acts. The reason for it is that in
my own experience, if I were to, quote-unquote, predestine
something you're going to do, The only way that I could absolutely,
positively, ironclad be sure that you do it is by depriving
you of your freedom. I mean, it's one thing for me
to kind of watch your behavior and understand the factors that
are going into a decision and make a really good guess and
maybe be right 99% of the time about what you're going to do
under such circumstances, you know, be limited in the way that
I've said. But I can't be certain of what
you're going to do unless I control you. So I may have to put a gun
to your back and say, you know, go do this, or I may have to
drug you, or some people think you can be hypnotized and controlled,
whatever it may be. So I don't know how to predestine
your decisions and yet leave you genuinely free in what you
do. However, God can do that. So that's a mystery. But there's
nothing contradictory about it, because I'm not asserting one
proposition and then denying the very same proposition understood
in the same way. This is a mystery, and it's called
a high mystery. They don't want to just take
this as a mundane garden variety thing that goes beyond our intelligence,
but it's something that should be treated as lofty, holy, something
we should approach cautiously. It's to be handled with special
prudence and care. Not only does Paul say, you have
no right to talk back to God. Oh, I want to comment on that
further. In Romans 9, although it's not
cited here in the proof text, the specific thing that leads
Paul to give that response, he says, you'll say to me, who can
resist his will? Paul says, you're going to tell
me if God predestines everything, I'm forced to do what I do. And
it's just at that point, which isn't at the sticking point,
whenever you get into a conversation, how can God predestine things?
He's got to be forcing me. And Paul says, you'll say, and
he says, but man, who are you to talk back to God? Who are
you to draw that kind of inference? That isn't what God says about
what he's doing and therefore you're wrong. to say that because
that would of course would bring reproach upon the character and
the justice of God. Alright, so this is a high mystery
to be handled with special prudence and care. That it's a mystery
is proven from Romans 11.33 and this supports my presentation
of the Puritan view of mystery. Paul says, O the depth of the
riches, both of the wisdom and knowledge of God, how unsearchable
are his judgments and his ways past finding out. What makes
it mysterious is not that it's contradictory or conceptually
muddled somehow. The doctrine of predestination
is deep. O the depth of the riches of
his wisdom, how unsearchable are his judgments. See, we can't
fathom. We can't search to the end. We
can't get down to the bottom, if you will, to use the expression.
of what God does. So this is a mystery. It's to
be approached with prudence and with care. And Deuteronomy 29.29
reinforces this by reminding us that those things which are
secret, that God hasn't chosen to reveal to us, we're supposed
to leave alone. The secret things belong to the
Lord our God. It's not uncommon in our discourse,
in our way of thinking about things and when someone says
to us, well this is a secret or I've got a secret, we want
to search it out and find out what the secret is, you know,
like, oh tell me what the secret is or give me a clue or something
like that. But the Bible, when it says there
are things which are secret, reinforces that by saying, and
they're supposed to stay that way, the secret things belong
to the Lord our God. Don't inquire into them, don't
try to find them out, they are none of your business. Well,
that's a real slap in the face to proud, sinful men who especially
think they have the right to put God in the dock and ask Him
questions as His judge and demand an answer. Give an account of
yourself, God. What right have you not to save
everybody? What right have you to run the universe the way you
are? Well, God doesn't allow us to ask Him those questions
or to put Him on the spot in that way. And so it shouldn't
surprise us that God says, those things which I have kept to myself
as the secret, I'm going to keep to myself and they are not yours
to look into. You are to look into those things
which are revealed. It's not unusual to find that
people who are hot and bothered about the doctrine of predestination
are not people who have spent a great deal of time studying
what God has revealed for them to know in the scriptures. I don't want to deny that there
are people of Arminian persuasion that are avid Bible students. I know that's possible. But in
my experience, quite honestly, those people who have had the
greatest difficulty accepting predestination and have argued
against it the most, I'd also say generally give the impression
that they are people that have studied the Bible and have a
real reverent attitude toward it. Isn't that interesting how
they go together? God says the secret things belong
to me, the revealed things are yours and your children's and
all generations. So pay attention to what I have
told you and don't try to fathom and to search out those things
which I have kept to myself. Dave. We just told certain parables
and so forth and he picked us up from the side and he explained
what he meant by this and that. In eternity will God reveal I think in eternity we're going
to have a far better understanding of what God has revealed. And
a perfect understanding of what God has revealed. In the text?
In the text. But we will not, I won't deny,
I was going to say we won't know everything, because obviously
that's a characteristic of God, so we won't know everything.
But there are going to be plenty of mysteries that are not revealed
to us in eternity, or to say that again more precisely, we
have no assurance that God's going to answer all of our questions.
What about just the text? But in the text of scripture,
which he gave for us to understand, I believe we will have a glorified
and perfected understanding. However, there are things which
he doesn't tell us in the text, and I don't see any assurance
there that later he's going to say, okay, now I'll let you know
about these things. God will always be God, we will always
be creatures, even glorified creatures are not going to know
everything or have any right to have every mystery explained
to them. Do you think it will be progressive understanding
of the text or do you think it will be instantaneous? I think, I don't
know how worthwhile what I think is, but I think it's going to
be a progressive It's going to be progression
from perfection to perfection. You mustn't understand perfection
as meaning that all of the implications and stuff. I think our knowledge
will grow, but what we have earlier will still be infallible and
perfect, but they'll be quantitatively more, qualitatively the same. But that's only my opinion. Some
people would say you'll know it instantaneously. Anyway, the
doctrine of this high mystery of predestination is to be handled
with special prudence and care, that men attending the will of
God revealed in his word, not the secret things, but that which
is revealed in his word, and yielding obedience thereunto,
may from the certainty of their effectual vocation, what is vocation
a reference to? We're not familiar with this
language. Calling. Calling, exactly, from
the Latin. vocation means to be called.
And of course there was a day when people thought of the business
they did for making their money on a daily basis, their vocation
was a calling from God. But before we had that broad
sense of calling, there has been throughout the history of Christianity
based on the text of scripture an understanding that God calls
people to belong to him. And so someone who doubts his
salvation or has questions could be said to be having doubts about
whether God is calling him to belong to the kingdom of God. Okay? Now, do people doubt their
calling? Do we ever go through that? Do
we ever wonder whether God really is bidding us to come? Well,
my guess is all of us do. And there are conditions under
which we do it more often. Others, especially when we're
drifting from the Lord or living in sin that we won't turn from
and so forth but sometimes God allows Satan to put us under
a time of depression to try us and for other reasons to draw
us closer to himself but nevertheless for various reasons we might
not always have full assurance of our calling of our salvation
and here the Puritans say that if men will attend the will of
God that's revealed in his word and give obedience to it they
may from the certainty of their effectual calling, that is to
know with confidence that God has called them and done so effectively,
be assured of their eternal election. Now, is there a subtle contradiction
in what I've just taught you? On the one hand, I said that
what God has predestined is his secret. The secret things belong
to the Lord. But now we are told that we can
be assured of our eternal election. Well, I think probably the way
to resolve that apparent contradiction is to understand, first of all,
that the secret things that we're not supposed to pry into pertain
to what God has predestined universally or generally. Whereas the one
thing that we do have some interest in and a right to inquire into
is our relationship to God. I shouldn't go looking into your
relationship to God, or what God plans to do in the World
Series this year, or why he's had Western culture lead the
world in terms of economic growth and so forth. All, you know,
from big to small things that none of my business to inquire
into, but it is entirely my business to be interested in whether God's
called me to belong to it. And on that point of predestination,
Interestingly, the Puritan said we can have assurance that we
are predestinated. And how does that assurance come?
By the way, there's another chapter that deals with this, so we'll
have more discussion of it later. But how does that assurance come?
By attending to the will of God revealed in His Word and yielding
obedience to that Word. When you doubt your salvation
or your calling, you should ask yourself, am I paying attention
to what God tells me? And am I obeying it? Am I submitting
to it? Do I have an attitude of reverence
and reception with respect to it? Because if we are paying
attention to the Word, not only do we find a lifestyle laid out
for us that if we are obedient to it, we can say, well, I can
see from my own life that God has changed me and so forth,
but we also have promises that God has given that we're to believe
on His say-so. So when God gives a promise that
He forgives us even our besetting sins, and I get down in the mouth
and depressed and wonder why would God put up with me, here
I am sinning in the same way again, if I attend to his word
and submit to it, then I believe his promise over against the
accusation of my own conscience and even the accusation of the
evil one, Satan, who is the great accuser of the brothers. So that if I will pay attention
to what God has revealed, I can have an assurance in my own particular
case of something that he has not revealed. The secret matter
of my eternal destiny. Isn't that remarkable? The text
that they give us, listed under T, 2 Peter 1.10, Wherefore the
rather brothers, give diligence to make your calling and election
sure for if you do these things you shall never fall. You can make your election sure. Now I'm sure that what that means
is the appearance that you are elect can be confirmed or stabilized
by the way you pursue in diligence, obedience and submission to God's
word. And then the last part of section
8 really covers the entire chapter of God's eternal decree. And
I really appreciate it for its positive note. So shall this
doctrine afford matter of praise, reverence, and admiration of
God. Here we read Ephesians 1.6, to
the praise of the glory of his grace wherein he hath made us
accepted in the beloved. And then Romans 11.33, which
has already been spoken of previously, the depth of the riches of the
wisdom and knowledge of God. So this doctrine affords a matter
of praise, reverence, and admiration of God and of humility, diligence,
and abundant consolation to all that sincerely obey the gospel. The proof text listed under W,
Romans 11.5, even so then at this present time also there
is a remnant according to the election of grace. And if by
grace, then it is no more of works, otherwise grace is no
more grace. But if it is of works, then it
is no more grace, otherwise work is no more work. Verse 20, Well,
because of unbelief they were broken off, and thou standest
by faith. Be not high-minded, but fear. The doctrine of predestination
reminds us that our standing with God is a matter of grace.
You haven't understood the doctrine if it doesn't just humble and
tenderize your heart to say, God has been so merciful to me. Moreover, it's not something
about which we could ever be arrogant if we understood it
properly. An arrogant Calvinist is a contradiction in terms.
Somebody who believes in predestination and is high-minded does not believe
predestination as the Bible presents it. And as this one verse, and
there are others really that could have been used, but Romans
11.20 says, be not high-minded, but rather stand in reverence,
fear God. Every day you have your devotions,
it would be good for you to remember that, so there's absolutely no
reason for God to be listening to me, or to extend mercy to
me. I have nothing at all which he
has not given me, and that he hasn't made possible, he provides
the the sustaining grace for. Consequently, I have no place
for pride. I have no place to think, well,
I'm the blessed... What is the expression? The blessed
possessor. You know? I have to look upon
myself with humility and stand before God with awe and reverence.
Moreover, it leads me to have diligence and abundant consolation. 2 Peter 1.10, be diligent to make
your election sure. And then Romans 8.33, who shall
lay anything to the charge of God's elect? It is God that justifieth. You see, if we believe in predestination,
then we can have assurance and consolation that we will be saved
to the uttermost. If you don't believe in predestination,
I mean, if you really didn't think this was all in God's hands,
then you'd have to ask yourself, based on what you know about
yourself and about the way things go, you know, among human beings,
do you have any right to think that you will persevere to the
end? Do you have any right to think that throughout your life
you'll continue to believe that you won't renounce Christ, you
know, two days before you die? Or ten minutes before you die?
No, you don't. I mean, in all honesty, there's
no reason to think that about yourself unless you have really
too high and proud a view of who you are and what's possible
to happen in your life and for what you might believe. But if
we know that our calling is based on God's work, then we can be
sure that what He has begun, He will complete. No one can
lay anything to our charge. And so that gives us abundant
consolation. Luke 10 verse 20 is also cited,
notwithstanding in this rejoice not that the spirits are subject
unto you but rejoice because your names are written in heaven. We can have great praise and
joy no matter what happens to us knowing that regardless God
has a destiny for us because our names are written in heaven
that is going to be wonderful. I want to close by just having
you contemplate the alternative. What if God were not sovereign
in the sense that he predestines whatever takes place? Would there be the possibility
of predictive prophecy? If God didn't predestine the
course of history then God couldn't absolutely predict what's going
to happen in history because there's some factor outside of
his control that is going to determine what actually happens.
Somebody can say, well he can look down through the corridor
of history and see it, but no he can't. He can't see it if
he doesn't control it. He's got to wait just like the
rest of us do to find out what's going to happen. Predictive prophecy
is based on the doctrine of predestination. Can God be God if there are factors
outside of himself that he has to wait upon which he doesn't
control? Contingencies that, no he's not adequate to himself
because he may have plans that get messed up. That happens to
you, doesn't it? Happens to me. Happened to me
today. I was typing along and my computer
went kaflooey and so what I thought I was going to be doing I didn't
end up doing, at least not at that time. But God's not like
me. He doesn't make plans and then
pursue them only to find some factor outside of his control,
you know, gets in the way. God could not be God. in the
biblical sense, if he didn't predestine everything that happens.
Could we have any assurance of our salvation? I've already covered
that, but I'll ask you again. On what basis could we be sure
if God hadn't predestined it and therefore will assure us
that it comes about? And what consolation is there
in adversity if you don't believe in predestination? I put this
question to my students sometimes If you go to the hospital in
those tragic times when you have to be with parents who have lost
a child, run over by a car, some disease at childbirth, and their
hearts are just broken, is there any consolation in saying, you
know, the devil did this, God couldn't help it? No, I think
that's the utmost despair, that we have a God who couldn't do
anything about it. I realize it seems very hard and it's a
tough bullet to bite. But in all honesty, the only
consolation you have in a tragic moment like that is to say, God
is the one who planned this. And yes, it hurts. But because
God planned it, there will be good that comes from it. We have
to believe that sometimes when we can't see. We have to believe
that by faith. Because God promises that it's
true. We know that all things work
together for good. But all things cannot work together for good
if they're not under the control of God as planned. And so in
the end, I think the Puritans have done the right thing. They've
ended on just the right note. Predestination should be cautiously
approached as a mystery, approached with humility and a submissive
spirit. And when understood properly,
it should lead us to praise God, to become diligent in our efforts
as believers, and to have great consolation. Without the doctrine
of predestination, we would lose the softness of God, the assurance
of salvation, the nature of scripture, and any kind of personal consolation
and distress. Do you have any questions about
this chapter? I have a question about the New
England church. Obviously their view of church
membership was a bit deformed. They thought somebody had to
undergo a conversion experience in order for them to become community
members. What do you think of that, their
view, putting aside the church membership view, what do you
think about their own diligence in looking after their own calling
and making sure, do you think they even went to extreme there
as well or do you think we're just too lax today? looking to
a tour of calling, looking for the assurance of our salvation.
Well, I think both are true. I think we are too lax today.
There's a great deal of what the Puritans would call carnal
assurance around, fleshly assurance that people are saved because
they signed a decision card or walked the aisle or whatever.
And the Puritans, of course, would greatly rebuke that. They'd
say, you'd better look into your election. You better examine
your life and ask whether you really are saved. And so we are
too lax today. But on the other hand, I do think
the Puritans went overboard, or some, I should say, went overboard. And the practice became so morbid
and so introspective that they lost sight of the joy and confidence
that is ours in looking at the scripture and that we are saved.
It's almost as though a person is encouraged by some Puritan
writers to go through the the dark night of the soul and do
this introspection, but the minute he starts to see some light,
you know, and to feel something good and confident, it's like,
no, no, go back to the darkness or, you know, put your nose to
the ground again here. And I'm probably overdoing it,
but I think they overdid it, and that's what I'm getting at.
So I think we have to find the happy balance between the assurances
of Scripture and yet always watching ourselves to make sure we aren't
becoming presumptuous and allowing ourselves to live self-deceptively
in the comfort of disobedience. Alright, when we're again together
to study, we'll be going into the next chapter and you might
want to read ahead and prepare for that.
20 - Eternal Decree Ch. 3, Sec 7-8 (20 of 46)
Series Westminster Confession Faith
20 of 46
GB1519
| Sermon ID | 12621225521053 |
| Duration | 39:25 |
| Date | |
| Category | Teaching |
| Bible Text | Matthew 11:25-26; Romans 9:20 |
| Language | English |
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