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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>P S A L M S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>PSALM LII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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David, no doubt, was in very great grief when he said to Abiathar
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+22:22">1 Sam. xxii. 22</A>),
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"I have occasioned the death of all the persons of thy father's house,"
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who were put to death upon Doeg's malicious information; to give some
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vent to that grief, and to gain some relief to his mind under it, he
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penned this psalm, wherein, as a prophet, and therefore with as good an
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authority as if he had been now a prince upon the throne,
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I. He arraigns Doeg for what he had done,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:1">ver. 1</A>.
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II. He accuses him, convicts him, and aggravates his crimes,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:2-4">ver. 2-4</A>.
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III. He passes sentence upon him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:5">ver. 5</A>.
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IV. He foretels the triumphs of the righteous in the execution of the
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sentence,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:6,7">ver. 6, 7</A>.
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V. He comforts himself in the mercy of God and the assurance he had
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that he should yet praise him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:8,9">ver. 8, 9</A>.
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In singing this psalm we should conceive a detestation of the sin of
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lying, foresee the ruin of those that persist in it, and please
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ourselves with the assurance of the preservation of God's church and
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people, in spite of all the malicious designs of the children of Satan,
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that father of lies.</P>
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</FONT>
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<A NAME="Ps52_1"> </A>
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<A NAME="Ps52_2"> </A>
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<A NAME="Ps52_3"> </A>
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<A NAME="Ps52_4"> </A>
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<A NAME="Ps52_5"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Wickedness of Doeg.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<CENTER>
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<P>To the chief musician, Maschil. <I>A psalm</I> of David, when Doeg the Edomite
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<BR>came and told Saul, and said unto him, David is come to the house of Ahimelech.</P>
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</CENTER>
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<P>
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<FONT SIZE=+1>1 Why boastest thou thyself in
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mischief, O mighty man? the goodness of God <I>endureth</I>
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continually.
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2 Thy tongue deviseth mischiefs; like a sharp razor, working
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deceitfully.
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3 Thou lovest evil more than good; <I>and</I> lying rather than to
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speak righteousness. Selah.
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4 Thou lovest all devouring words, O <I>thou</I> deceitful tongue.
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5 God shall likewise destroy thee for ever, he shall take thee
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away, and pluck thee out of <I>thy</I> dwelling place, and root thee
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out of the land of the living. Selah.
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</FONT></P>
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<P>
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The title is a brief account of the story which the psalm refers to.
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David now, at length, saw it necessary to quit the court, and shift for
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his own safety, for fear of Saul, who had once and again attempted to
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murder him. Being unprovided wit harms and victuals, he, by a wile, got
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Ahimelech the priest to furnish him with both. Doeg an Edomite happened
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to be there, and he went and informed Saul against Ahimelech,
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representing him as confederate with a traitor, upon which accusation
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Saul grounded a very bloody warrant, to kill all the priests; and Doeg,
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the prosecutor, was the executioner,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+22:9">1 Sam. xxii. 9</A>,
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&c. In these verses,</P>
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<P>
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I. David argues the case fairly with this proud and mighty man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:1"><I>v.</I> 1</A>.
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Doeg, it is probably, was mighty in respect of bodily strength; but, if
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he was, he gained no reputation to it by his easy victory over the
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unarmed priests of the Lord; it is no honour for those that wear a
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sword to hector those that wear an ephod. However, he was, by his
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office, a <I>mighty man,</I> for he was set over the servants of Saul,
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chamberlain of the household. This was he that boasted himself, not
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only in the power he had to do mischief, but in the mischief he did.
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Note, It is bad to do ill, but it is worse to boast of it and glory in
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it when we have done, not only not to be ashamed of a wicked action,
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but to justify it, not only to justify it, but to magnify it and value
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ourselves upon it. Those that glory in their sin glory in their shame,
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and then it becomes yet more shameful; might men are often mischievous
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men, and <I>boast of their heart's desire,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+10:3">Ps. x. 3</A>.
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It is uncertain how the following words come in: <I>The goodness of God
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endures continually.</I> Some make it the wicked man's answer to this
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question. The patience and forbearance of God (those great proofs of
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his goodness) are abused by sinners to the hardening of their hearts in
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their wicked ways; because sentence against their evil works is not
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executed speedily, nay, because God is continually doing them good,
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therefore they boast in mischief; as if their prosperity in their
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wickedness were an evidence that there is no harm in it. But it is
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rather to be taken as an argument against him, to show,
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1. The sinfulness of his sin: "God is continually doing good, and those
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that therein are like him have reason to glory in their being so; but
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thou art continually doing mischief, and therein art utterly unlike
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him, and contrary to him, and yet gloriest in being so."
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2. The folly of it: "Thou thinkest, with the mischief which thou
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boastest of (so artfully contrived and so successfully carried on), to
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run down and ruin the people of God; but thou wilt find thyself
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mistaken: <I>the goodness of God endures continually</I> for their
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preservation, and then they need <I>not fear what man can do unto
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them.</I>" The enemies in vain boast in their mischief while we have
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God's mercy to boast in.</P>
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<P>
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II. He draws up a high charge against him in the court of heaven, as he
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had drawn up a high charge against Ahimelech in Saul's court,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:2-4"><I>v.</I> 2-4</A>.
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He accuses him of the wickedness of his tongue (that unruly evil, full
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of deadly poison) and the wickedness of his heart, which that was an
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evidence of. Four things he charges him with:--
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1. Malice. His tongue does <I>mischief,</I> not only pricking like a
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needle, but cutting <I>like a sharp razor.</I> Scornful bantering words
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would not content him; he loved devouring words, words that would ruin
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the priests of the Lord, whom he hated.
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2. Falsehood. It was a <I>deceitful tongue</I> that he did this
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mischief with
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:4"><I>v.</I> 4</A>);
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he loved lying
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:3"><I>v.</I> 3</A>),
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and this sharp razor did <I>work deceitfully</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:2"><I>v.</I> 2</A>),
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that is, before he had this occasion given him to discover his malice
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against the priests, he had acted very plausibly towards them; though
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he was an Edomite, he attended the altars, and brought his offerings,
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and paid his respects to the priests, as decently as any Israelite;
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therein he put a force upon himself (for he was <I>detained before the
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Lord</I>), but thus he gained an opportunity of doing them so much the
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greater mischief. Or it may refer to the information itself which he
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gave in against Ahimelech; for the matter of fact was, in substance,
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true, yet it was misrepresented, and false colours were put upon it,
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and therefore he might well be said to love lying, and to have a
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deceitful tongue. He told the truth, but not all the truth, as a
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witness ought to do; had he told that David made Ahimelech believe he
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was then going upon Saul's errand, the kindness he showed him would
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have appeared to be not only not traitorous against Saul, but
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respectful to him. It will not save us from the guilt of lying to be
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able to say, "There was some truth in what we said," if we pervert it,
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and make it to appear otherwise than it was.
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3. Subtlety in sin: "<I>Thy tongue devises mischiefs;</I> that is, it
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speaks the mischief which thy heart devises." The more there is of
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craft and contrivance in any wickedness the more there is of the devil
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in it.
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4. Affection to sin: "<I>Thou lovest evil more than good;</I> that is,
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thou lovest evil, and hast no love at all to that which is good; thou
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takest delight in lying, and makest no conscience of doing right. Thou
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wouldst rather please Saul by telling a lie than please God by speaking
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truth." Those are of Doeg's spirit who, instead of being pleased (as we
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ought all to be) with an opportunity of doing a man a kindness in his
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body, estate, or good name, are glad when they have a fair occasion to
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do a man a mischief, and readily close with an opportunity of that
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kind; that is loving evil more than good. It is bad to speak devouring
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words, but it is worse to love them either in others or in
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ourselves.</P>
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<P>
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III. He reads his doom and denounces the judgments of God against him
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for his wickedness
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:5"><I>v.</I> 5</A>):
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"Thou hast destroyed the priests of the Lord and cut them off, and
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therefore <I>God shall likewise destroy thee for ever.</I>" Sons of
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perdition actively shall be sons of perdition passively, as Judas and
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the man of sin. Destroyers shall be destroyed; those especially that
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hate, and persecute, and destroy the priests of the Lord, his ministers
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and people, who are made to our God priests, a royal priesthood, shall
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be taken away with a swift and everlasting destruction. Doeg is here
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condemned,
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1. To be driven out of the church: <I>He shall pluck thee out of the
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tabernacle,</I> not thy dwelling-place, but God's (so it is most
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probably understood); "thou shalt be cut off from the favour of God,
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and his presence, and all communion with him, and shalt have no benefit
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either by oracle or offering." Justly was he deprived of all the
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privileges of God's house who had been so mischievous to his servants;
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he had come sometimes to God's tabernacle, and attended in his courts,
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but he was detained there; he was weary of his service, and sought an
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opportunity to defame his family; it was very fit therefore that he
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should be taken away, and plucked out thence; we should forbid any one
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our house that should serve us so. Note, We forfeit the benefit of
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ordinances if we make an ill use of them.
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2. To be driven out of the world; "<I>He shall root thee out of the
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land of the living,</I> in which thou thoughtest thyself so deeply
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rooted." When good men die they are transplanted from the land of the
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living on earth, the nursery of the plants of righteousness, to that in
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heaven, the garden of the Lord, where they shall take root for ever;
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but, when wicked men die, they are rooted out of the land of the
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living, to perish for ever, as fuel to the fire of divine wrath. This
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will be the portion of those that contend with God.</P>
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<A NAME="Ps52_6"> </A>
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<A NAME="Ps52_7"> </A>
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<A NAME="Ps52_8"> </A>
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<A NAME="Ps52_9"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Ruin of Doeg Predicted.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>6 The righteous also shall see, and fear, and shall laugh at
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him:
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7 Lo, <I>this is</I> the man <I>that</I> made not God his strength; but
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trusted in the abundance of his riches, <I>and</I> strengthened
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himself in his wickedness.
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8 But I <I>am</I> like a green olive tree in the house of God: I
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trust in the mercy of God for ever and ever.
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9 I will praise thee for ever, because thou hast done <I>it:</I> and
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I will wait on thy name; for <I>it is</I> good before thy saints.
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</FONT></P>
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<P>
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David was at this time in great distress; the mischief Doeg had done
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him was but the beginning of his sorrows; and yet here we have him
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triumphing, and that is more than rejoicing, in tribulation. Blessed
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Paul, in the midst of his troubles, is in the midst of his triumphs,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+2:14">2 Cor. ii. 14</A>.
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David here triumphs,</P>
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<P>
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I. In the fall of Doeg. Yet, lest this should look like personal
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revenge, he does not speak of it as how own act, but the language of
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other righteous persons. They shall observe God's judgments on Doeg,
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and speak of them,
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1. To the glory of God: <I>They shall see and fear</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:6"><I>v.</I> 6</A>);
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that is, they shall reverence the justice of God, and stand in awe of
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him, as a God of almighty power, before whom the proudest sinner cannot
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stand and before whom therefore we ought every one of us to humble
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ourselves. Note, God's judgments on the wicked should strike an awe
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upon the righteous and make them afraid of offending God and incurring
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his displeasure,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:120,Re+15:3,4">Ps. cxix. 120; Rev. xv. 3, 4</A>.
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2. To the shame of Doeg. They shall laugh at him, not with a ludicrous,
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but a rational serious laughter, as <I>he that sits in heaven shall
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laugh at him,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+2:4">Ps. ii. 4</A>.
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He shall appear ridiculous, and worthy to be laughed at. We are told
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how they shall triumph in God's just judgments on him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:7"><I>v.</I> 7</A>):
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<I>Lo, this is the man that made not God his strength.</I> The fall and
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ruin of a wealthy mighty man cannot but be generally taken notice of,
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and every one is apt to make his remarks upon it; now this is the
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remark which the righteous should make upon Doeg's fall, that no better
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could come of it, since he took the wrong method of establishing
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himself in his wealth and power. If a newly-erected fabric tumbles
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down, every one immediately enquires where was the fault in the
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building of it. Now that which ruined Doeg's prosperity was,
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(1.) That he did not build it upon a rock: <I>He made not God his
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strength,</I> that is, he did not think that the continuance of his
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prosperity depended upon the favour of God, and therefore took no care
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to make sure that favour nor to keep himself in God's love, made no
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conscience of his duty to him nor sought him in the least. Those
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wretchedly deceive themselves that think to support themselves in their
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power and wealth without God and religion.
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(2.) That he did build it upon the sand. He thought his wealth would
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support itself: <I>He trusted in the abundance of his riches,</I>
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which, he imagined, were <I>laid up for many years;</I> nay, he thought
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his wickedness would help to support it. He was resolved to stick at
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nothing for the securing and advancing of his honour and power. Right
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or wrong, he would get what he could and keep what he had, and be the
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ruin of any one that stood in his way; and this, he thought, would
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strengthen him. Those may have any thing that will make conscience of
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nothing. But now see what it comes to; see what untempered mortar he
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built his house with, now that it has fallen and he is himself buried
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in the ruins of it.</P>
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<P>
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II. In his own stability,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:8,9"><I>v.</I> 8, 9</A>.
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"This mighty man is plucked up by the roots; <I>but I am like a green
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olive-tree,</I> planted and rooted, fixed and flourishing; he is turned
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out of God's dwelling-place, but I am established in it, not detained,
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as Doeg, by any thing but the abundant satisfaction I meet with there."
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Note, Those that by faith and love dwell in the house of God shall be
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like green olive-trees there; the wicked are said to flourish like a
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green bay-tree
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:35">Ps. xxxvii. 35</A>),
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which bears no useful fruit, though it has abundance of large leaves;
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but the righteous flourish like a green olive-tree, which is fat as
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well as flourishing
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+92:14">Ps. xcii. 14</A>)
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and with <I>its fatness honours God and man</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jdg+9:9">Judg. ix. 9</A>),
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deriving its root and fatness from the good olive,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:17">Rom. xi. 17</A>.
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Now what must we do that we may be as green olive-trees?
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1. We must live a life of faith and holy confidence in God and his
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grace? "I see what comes of men's trusting in the abundance of their
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riches, and therefore <I>I trust in the mercy of God for ever and
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ever</I>--not in the world, but in God, not in my own merit, but in
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God's mercy, which dispenses its gifts freely, even to the unworthy,
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and has in it an all-sufficiency to be our portion and happiness." This
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mercy is for ever; it is constant and unchangeable, and its gifts will
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continue to all eternity. We must therefore for ever trust in it, and
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never come off from that foundation.
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2. We must live a life of thankfulness and holy joy in God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:9"><I>v.</I> 9</A>):
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"<I>I will praise thee for ever, because thou hast done it,</I> has
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avenged the blood of thy priests upon their bloody enemy, and given him
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blood to drink, and hast performed thy promise to me," which he was as
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sure would be done in due time as if it were done already. It
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contributes very much to the beauty of our profession, and to our
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fruitfulness in every grace, to be much in praising God; and it is
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certain that we never want matter for praise.
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3. We must live a life of expectation and humble dependence upon God:
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"<I>I will wait on thy name;</I> I will attend upon thee in all those
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ways wherein thou hast made thyself known, hoping for the discoveries
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of thy favour to me and willing to tarry till the time appointed for
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them; <I>for it is good before thy saints,</I>" or <I>in the opinion
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and judgment of thy saints,</I> with whom David heartily concurs.
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<I>Communis sensus fidelium--All the saints are of this mind,</I>
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(1.) That God's name is good in itself, that God's manifestations of
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himself to his people are gracious and very kind; there is no other
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name given than his that can be our refuge and strong tower.
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(2.) That it is very good for us to wait on that name, that there is
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nothing better to calm and quiet our spirits when they are ruffled and
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disturbed, and to keep us in the way of duty when we are tempted to use
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any indirect courses for our own relief, than to <I>hope and quietly
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wait for the salvation of the Lord,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=La+3:26">Lam. iii. 26</A>.
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All the saints have experienced the benefit of it, who never attended
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him in vain, never followed his guidance but it ended well, nor were
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ever made ashamed of their believing expectations from him. What is
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good before all the saints let us therefore abide and abound in, and in
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this particularly: <I>Turn thou to thy God; keep mercy and judgment,
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and wait on thy God continually,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+12:6">Hos. xii. 6</A>.</P>
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