Our text tonight is found in
the psalm that we read, Psalm 55, verse 22. Psalm 55, verse
22. Cast thy burden upon the Lord, and He shall never suffer
the righteous to be moved. Psalm 55 and verse 22, cast thy
burden upon the Lord, and he shall sustain thee, he shall
never suffer the righteous to be moved. Doubtless the Apostle
Peter himself was mindful of that word in that chapter that
we read at the end of his first epistle. He thinks of those words,
casting all your care upon him, for he careth for you and I want
us to consider something of this subject of the manner of God's
care for his children and here of course we must begin by observing
what is the source of this particular burden that is spoken of that
is to be cast upon the Lord. We all have our burdens, those
things that come into our lives, those matters that bring us concern
and oftentimes trouble. And we're bidden, are we not,
to be those who would take such and seek to cast them upon our
gods. But the psalmist reminds us here
of the source from whence the burden comes. None of these things
happen by mere chance. with those who profess to believe
in the absolute sovereignty of God and that means that the minutest
circumstances of our lives are all subject to God's eye there
is not one thing that ever comes to us but it comes under God's
sovereign hands even those things that seem to be so contrary there
is a mystery we know in the divine sovereignty because God himself
is not the author of sin and yet even sin serves the great
purpose of God. If we had not such an event as
that recorded in the third chapter of the book of Genesis, that
solemn account of the entrance of sin and the fall into sin
of our first parents, if there were no sin there would be no
salvation. There would be no revelation
then of the grace and the mercy of God. nothing of the person
and work of the Lord Jesus Christ. Yet God is not the author of
sin, and yet sin serves that great purpose of God in revealing
himself, in making himself known even to the sinful sons of men. I say that all things then are
under God's hands. all are subject to his sovereignty. And we're reminded of this here
in the words of the text, the source of the burden. Observe
the reading that we find here in the margin of verse 22. Cast
thy gift upon the Lord's and he shall sustain thee, he shall
never suffer the righteous to be moved. We see then that the
word that is used and translated in the text as burden also contains
this idea of a gift. In fact the basic meaning of
the verb from which this particular word is taken is the verb to
give. This burden is something that
is given. It is given from God. and all
believers have their different experiences and all those experiences
come to them under the sovereign hand of God. We know that faith
itself is the gift of God. We're told quite clearly in the
New Testament that that is the case. In Colossians chapter 2
and verse 12 we read that faith is of the operation of God. It's
God who works it in the soul, but God also gives it. By grace
are you saved, through faith and that not of yourselves, it
is the gift of God. And those words that we find
at the end of Philippians chapter 1, Paul there writing to the
Philippians reminds them, unto you it is given in the behalf
of Christ, not only to believe on him, but also to suffer for
his sake. And there he makes it plain that
not only the faith, but the sufferings associated with that gift of
faith, or the trial of faith, as Peter calls it, a trying of
your faith, that work as patience. The trial itself is also the
gift of God. As God gives faith, so God gives
all those other things that are associated with the life of faith,
all the trials and troubles, the difficulties that come into
the lives of his children. And of course we know, with regards
to this remarkable book of Psalms, that so much of it is experimental. What we mean by that of course
is that the Psalms is principally dealing with the experiences
of the man of God. David himself time and again
is writing out of those various experiences that he was brought
into under God's sovereign hands. For example Psalm 57 in the title we're told
it's a miktam of David when he fled from Saul in the cave. And the margin there tells us
the event recorded or referred to is that that we find in 1st
Samuel 22 or maybe in chapter 24 when David was having to constantly
flee from his life and hide himself because Saul was enraged against
him and seeking to destroy him. And Psalm 57 you see, was the
product of his experience on a particular occasion when he
has to flee from King Saul and has to find a place of safety,
hides himself in a cave. So many of the Psalms, their
titles, and the titles tell us something about the various experiences
of the godly man of David. Now We're not told specifically
here in Psalm 55 in the title as to the circumstances of David's
life, but from the content of this particular psalm we can
deduce that it must have been written at the time of the rebellion
of David's son Absalom. Absalom's rebellion. is recorded
in the second book of Samuel, chapter 15, and the following
chapters. And it was at that time, of course,
when his own son, his beloved son, rose up against him that
David had to flee from Jerusalem because his life was in the gravest
of danger. And see how he writes here in
the psalm In verse 11 he says, Wickedness is in the midst thereof,
deceit and guile depart not from her streets, for it was not an
enemy that reproached her. Here is David, he's in the city,
but he feels himself to be so unsafe in the city. He says at
verse 9, I have seen violence and strife in the city, day and
night they go about it upon the walls thereof, mischief also
and sorrow are in the midst of Oh, what a wicked place was Jerusalem,
full of rebellion against the king and David having to flee
for his very life. And the sad thing was, it was
his own son, it was his beloved son. And not only his beloved
son, but his great friend. And the man who was his counselor,
the man whose advice was looked to by David and his advice was
as the oracle of God, this man Ahithophah. Now Hithophel was
also in the conspiracy. And see how David speaks here
at verse 13, it was thou, a man mine equal, he says, my guide
and mine acquaintance. We took sweet counsel together
and walked unto the house of God in company. Maybe he's speaking
of Absalom, maybe he's speaking of Ahithophel. But we see how
this psalm is born out of what David is experiencing in his
own life. at such an awful time during
his reign there in Jerusalem, having to flee. And not only
these men, but there's that man Shimei, who begins to curse David. Shimei was of the house of Saul. And David, of course, was the
man who had become king after Saul and Shimei very much resents
that fact and here he is now, he sees his opportunity and we
find him cursing David even as he flees from the city. In chapter 16 of the 2nd book of Samuel, verse
5 When King David came to Barhurim, behold, thence came out a man
of the family of the house of Saul, whose name was Shimei,
the son of Gerah. He came forth and cursed still
as he came, and he cast stones at David and at all the servants
of King David, and all the people and all the mighty men were on
his right hand and on his left. And thus said Shimei when he
cursed, Come out, thou bloody man, and thou man of the light. David was a man of blood. He
was a warrior king. And so here is Shimei cursing
David. The Lord hath returned upon thee
all the blood of the house of Saul, in whose stead thou hast
reigned. And the Lord hath delivered the
kingdom into the hand of Absalom thy son. And behold, thou art
taken in thy mischief, because thou art a bloody man. Then said
Abishan, the son of Zoriah, unto the king, Why should this dead
dog curse my lord the king? Let me go over, I pray thee,
and take off his head, and the king's head. What have I to do
with you, ye sons of Zoriah? So let him curse, because the
Lord hath said unto him, Curse David. Who shall then say, Wherefore
hast thou done so? And David said to Abishaiach,
And all his servants, Behold, my son which came forth out of
my bowels, seeketh my life. How much more? Now may this Benjamin
do it. Let him alone. Let him curse. For the Lord hath bidden him.
It may be that the Lord will look on mine affliction, and
that the Lord will requite me good for his cursing this day. How remarkable! how remarkable
is David's behavior even in the cursing of Shimei we see David
acknowledging God and acknowledging God's sovereignty in what is
taking place at such a time he is conscious of the hand of God
even in these things that are so contrary to him how different,
how different what a contrast we have here when we see the
behavior of the ungodly David speaks of the ungodly here in
verse 19. He says, they have no changes, therefore they fear
not God. David is so conscious, you see,
that the man of faith, the child of God, will know changes, terrible
changes, awful reverses. And in all of these things, in
the midst of all his troubles, he is ever conscious of God and
the hand of God. So different to the ungodly man.
whose life seems to be such a pleasing life, such a straightforward
life. We see it again in another of the Psalms, in Psalm 73. This
is the Psalm of Asa. See how he speaks here of the
wicked and their prosperity. They are not in trouble, he says,
as other men. neither are they plain like other
men, therefore pride compasseth them about as a chain, violence
covereth them as a garment, their eyes stand out with fatness,
they are more than hard could be. As he views the ungodly man,
oh yes, all men are born unto trouble, says the book of Job,
even as the sparks fly off, but those troubles that come into
the lives of the ungodly are different to those experienced
by those who are the true children of God. And David, Asaph, these
men are aware of these things. But they look higher, they look
to that God who rules and reigns in the heavens, and it's sense
that they find their comfort, it's sense that they're able
to draw their comforts. And so here, in the text, that
we announced at the outset. What does David say? He shall
never suffer the righteous to be moved. Here is his confidence. He's looking to the Lord, he's
trusting in the Lord. He shall never suffer the righteous
to be moved. Now, who is the righteous here?
It's not that self-righteous man. It's that man who is the
justified man. It's that man who is righteous
because his trust is in God, his faith is in the Lord Jesus
Christ. Remember how David speaks in
another of his Psalms. In Psalm 32 he speaks of this
righteous man. He says, Blessed is he whose
transgression is forgiven, whose sin is covered. Blessed is the
man unto whom the Lord imputeth not iniquity, and in whose spirit
there is no guile. Those words of Psalm 32, of course,
are taken up by the Apostle when he writes of justification, when
he writes of a righteous man in the fourth chapter of the
epistle to the Romans. we see Paul there actually quoting
from Psalm 32, from the words of David, concerning the man
who is accounted righteous before God. In Romans chapter 4, verse 3, what saith the Scripture
is the question, Abraham believed God, and it was counted unto
him for righteousness. Now to him that worketh is a
reward not reckoned of grace, but of debt. But to him that
worketh not, but believeth on him that justifieth the ungodly,
his faith is counted for righteousness, even as David also describeth
the blessedness of the man unto whom the Lord imputeth righteousness. without work, saying, Blessed
are they whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the
Lord will not impute sin. Who is the righteous man? It's
this man that the Apostle is speaking of. The man who is accounted
righteous and accounted righteous by faith. He's not looking to
himself, his faith is looking to another, even the person and
work of the Lord Jesus Christ. And God does not impute iniquity
to this man, his sins are forgiven, the righteousness of Christ is
imputed to. And I say friends, this is the
particular person that David is speaking of in the text. He speaks of the Lord who shall
never suffer this man, this righteous man, to be moved. And this is
why the man is to cast all his cares upon his God, because God
cares for him, God is concerned for him. Now there are two areas
of course, two areas of life, in which this particular person,
this justified man, this righteous man, has known something of changes. Remember what it says concerning
the ungodly, they have no change. Therefore they fear not God.
Now there are two areas of change, I say, in the life of the child
of God. First of all, there is that great
change that we call conversion. That great, that fundamental
change that comes into the soul of the sinner. By nature he is
as others, he is dead in trespasses and in sins. He is without Christ,
he is without God, he is without hope in this world. But God has
a purpose of grace to fulfill in that man's soul. And the appointed
time rolls on apace, not to propose, but called by grace. And the
experience is that effectual call of God. And he's born again,
he's born from above, he's born of the Spirit of God. And he
becomes thereby a partaker of the Divine Nature. He's a changed
man. This is the great change. That
those spoken of in verse 19 know nothing of, they have no change.
And we have to look to ourselves, have we known such a change?
To be born again, to be born from above. Remember the language
of the Apostle concerning these changed characters. If any man
be in Christ, he is a new creature, a new creation. He is a new creation. Or Joseph Hart says, only he
who made the world can make a Christian. It's the mighty work of God,
you see, this fundamental change that comes into the life of a
man. And David knew it. David experienced
it. David was born again. Born by
the Spirit of God. Became partaker of a new nature,
a divine nature. And what is the evidence of the
change? Well, there's that change that we see in those various
conflicts. Those conflicts have come into
the life of the child of God. He is living the life of faith.
And what is the life of faith? It's the good fight of faith.
That's how Paul describes it. The good fight of faith. Wrestling not against flesh and
blood, but against principalities, against powers, against the rulers
of the darkness of this world, against spiritual wickedness,
says Paul in high places. It's doing business. even with Satan himself. And
remember how when we read of the experiences of some of those
remarkable men, not only in scripture but in church history. Read John
Bunyan. Read his grace upon him, the chief of sinners. How real
the powers of darkness were to poor old John Bunyan. How he
would think sometimes that the devil would come and tap him
on the shoulder or so real to him. So awful was his conflict. And not only Bunyan, you see
the same in the great Protestant reformer Martin Luther. They're
in conflict, you see. Business in deep waters. There
is a fight, there is that fight of faith, and not only conflict
with Satan himself, but also with ourselves, that mortifying
the deeds of the body that we may live. This is what the Christian
is called to. It's a conflict. It's a warfare. I think it was Ralph Erskine
who said somewhere in one of his sermons, "...or that I had
not a myself." This was his greatest burden. The greatest trouble
in his life was his burden of himself. "...or that I had not
a myself." He's thinking, you see, of the old nature. "...how
the flesh lost it against the Spirit, and the Spirit against
the flesh." And these are so contrary one to the other. As
Paul says, he cannot do the thing that he would. And here is poor
old Ralph Erskine and he wants to be a holy man. And he is so
conscious of sin within him. There is a conflict. The unbeliever,
he has no changes. Because they have no changes,
he says, they fear not God. And what does Job say? Listen
to the language of Job. Changes and war are against me,
he says. Changes and war. The word for
war is literally an army, a host. Changes and a host. A host of
changes are against me. His troops come together, he
says, and rise up their way against me and encamp round about my
tabernacle. Oh, think of poor Job's tabernacle.
The tabernacle of that body, covered from the soles of his
feet to the crown of his head with terrible sores. and all
these changes encamping round about him so many things contrary
to him now what is the exhortation of the word of God? it's cast
thy burden upon the Lord and these shall
sustain thee these things that come they don't come by chance
into the lives of the children of God these changes they're
all appointed eternally appointed by God. Nothing
in our lives comes by chance. The fictitious powers of chance
and fortune I define. My life's minutest circumstance
is subject to His eye. They're gifts. All these things
that come as terrible burdens, trials, troubles, they're gifts. They're gifts. Gifts from God.
and that to be cast upon God, cast thy burden upon the Lord,
and He shall sustain thee. Or think of the words of the
Lord Jesus, Come unto me, all ye that labour and are heavy
laden, and I will give you rest. Take my yoke upon you, learn
of me, for I am meek and lowly in heart. Now the Lord Jesus, you see,
will have His people cast. My yoke is easy, my burden is
light, he said. Can we not see it, friends, that
that yoke of the Lord Jesus Christ that he speaks of there in that
gracious gospel invitation when he calls the sinner, invites
the sinner to come to him. That yoke is nothing less than
what he's spoken of here, God's gift, God's burden. is to be
cast upon the Lord. Isn't the believer called, you
see, to take up his cross and to take that cross up daily? We are those who follow a crucified
Saviour. Crucified, yes, risen again from
the dead, but this is the one that we follow. And what does
the Lord himself say? If any man will come after me,
let him deny himself. and take up his cross daily,
and follow me. For whosoever will save his life
shall lose it, but whosoever will lose his life for my sake shall save it." That is the Christian's
calling by saying. There are these changes, there's
that great change which we call conversion, but there are those
changes that are constantly coming into our lives, nothing to say. Nothing is the same. Life changes. In the midst of all the changing
scenes of life, what are we to do? We are to look to God. And
we are to recognize God and God's teaching in these things. God joins these various things
together, does he not? In one of his letters, those
remarkable letters of William Huntington, he speaks about how
God has joined things together and we're not to put them asunder.
What are the things that God brings together? Well, Huntington
said, where there's no trial, there's no fight. God has joined
them together. Where there is fight, there is
the trying of fight. He says, where there is no furnace,
there's no election. Where has God chosen his people?
In the furnace of affliction. God joins them together. Where
there's no cross, there's no crown. We come to the crown only
by way of the cross. That was the experience of the
Lord Jesus himself. Where there's no bitter cup,
there's no real consolation. Or there's a bitter cup to be
drunk. But there we discover the consolation, the comfort
of the Gospel. It's that life of faith you see,
and the victory that overcometh. And what is the victory that
overcometh? Even this faith. Look at what David says here
in the psalm. In verse 18 he says, He hath
delivered my soul in peace from the battle that was against me,
for there were many with me. Now notice what David says, and
notice how he speaks here not in the future tense, but in the
past tense. Here is David, if this psalm
as we've sought to establish was written at the time of Absalom's
rebellion, as David is fleeing for his very life, his kingdom
is about to be taken from him, his very life might be lost at
this time, he leaves Jerusalem. And he is moved to write the
words of the psalm, which is really a prayer to God. But such
is his confidence in God, he can speak of deliverance as something
already accomplished, before ever it came to pass. He hath
delivered my soul, he says. He hath delivered my soul from
the battle that was against me. For there were many with me. Oh, where God is with a man.
Why there's many with that man? They that do know the Lord, do
they not do excellence? And this is David, you see, this
is the language of faith. Cast thy burden upon the Lord,
and he shall sustain them. He shall never suffer the ranchers
to be moved. The source, the source of the
burden, It's all related to God and the
absolute sovereignty of God. It's God fulfilling his own purpose
in the life of his child. But let us, in the second place,
turn to consider something of the design of this burden. What
does God design? If God himself is to be recognized
as the source, the ultimate source of these things, What is God's
design? God doesn't deal with his children
as playthings. Perish the thoughts. It's blasphemy. God does not act in any capricious
way in what he brings into the lives of his children. He's a
good God. He only does what's good for
us. What is God's design here? Well, three things I want to
mention. First of all, We have to recognize what God's purpose
is. What is the purpose of God as in view? Here He will move
a man to prayer. God will move His people to pray. The Lord Jesus said men ought
always to pray and not to faint. Now, well my experience is this,
I'm very prone to faint. To faint in the way, very prone
to fighting in a spiritual sense, losing heart and yet so slow
to pride. Christ says men ought always
to pride and not to fight. Now what is casting the burden
upon the Lord? Isn't that prayer? Isn't that
what we do when we come to God in our prayers? We seek to cast
ourselves upon And what we have here, you know,
is a sort of reciprocating action. As we cast our burden upon the
Lord, He sustains us. If we would know God's sustaining,
we have to cast our burden upon Him. The one action is reciprocated
by the other action. And isn't that what prayer is?
Prayer isn't just one-way communication in that sense. When we come to
God and we speak to God, why we know that God hears and in
the very act of praying God is answering us before they call
I will answer, whilst I am yet speaking I will hear He is answering
us and this is God's purpose you see we are bidden in another
of the Psalms to commit our way unto the Lord commit thy way
unto the Lord we read in Psalm 37 and it's
interesting there what the margin says the word commit literally
to roll roll thy way upon the Lord that's casting ourselves
upon him is it not? that's leaning hard upon him
there is to be this trafficking between heaven and earth we come
to God and we come to God why? because God is pleased to come
to us And as God comes to us, we should desire to come back
to Him. And so there's a to-ing and fro-ing. We know that God
has a gracious purpose to fulfill, but God has ordained that that
purpose is going to be accomplished by means of the prayers of His
people. Remember the word that we find
in Ezekiel chapter 36, and there at the end of the chapter. In
the historical context, the prophet is speaking of the restoration
of the Jews from Babylon after the period of 70 years in exile. God is going to bring them again
to Jerusalem. They won't languish there forever
in Babylon. They'll be restored to the land
of promise. Jerusalem will be rebuilt and
the temple will be re-established there in the midst of the city.
But what does God say there at the end of Ezekiel 36? I will
yet for this be inquired. I will yet for this be inquired
of his sins. He will have his people to pray
for him. He will do it. There's no doubt it will be accomplished,
it will be done. I will increase them with men
as a flock, he says. But having ordained that blessed
end, he has also appointed the means, the way whereby it will
be accomplished. If we would know what it is for
God to sustain us, how we must pray to Him. Here is God's purpose,
the purpose of prayer. This is God's design. He will
have His people to be a praying people. And friends, as I've
said, we're slow to pray. I'm so slow to pray. So slow
to pray. We'll turn anywhere and everywhere
before we turn to the Lord. But He appoints these burdens,
these gifts, they come, cast thy burden upon the Lord, and
He shall never suffer the righteous to be moved. That's the purpose
of God with regard to the prayers of His people. Secondly, here
with the design, we have the precept of God. God's precept,
God's commandment. What we have here is the imperative
mood. This is a commandment. This is
a commandment. Cast thy burden upon the Lord
is what the Scripture says. And we're not to be partial in
God's Word. We're not to say, ah, the promises. Oh, the exceeding great and precious
promises. Thank God for the promises. But
thank God also for the precepts. Not to be partial, to embrace
all of it. And we have this commandment.
We're not to misuse the gifts that God gives to us. We're prone
to do that. God gives us everything. He has
given us our very lives. And how we abuse that gift. Every
time we sin against God, are we not abusing the gift that
God has given us? He's given us our very being
and we misuse it. It's wickedness. And we're not
to do that. We're not to misuse God's gifts. How we moan, how we complain,
how we murmur sometimes, how we're those who are often rumbling
and groaning, And we're not to do that. We see that this was
the behavior of the children of Israel. And how wicked they
were in behaving in such a fashion. God had granted them such a great
deliverance. Why? He'd sent terrible judgments
upon the Egyptians, the ten plagues. He brought Israel out of Egypt
even made a way for them through the Red Sea and then we have that great song
of Moses in Exodus chapter 53 how God had delivered his people
and in the very next chapter Exodus 16 they took their journey
from Elim and all the congregation of the children of Israel came
unto the wilderness of sin which is between Elim and Sinai on
the 15th day of the second month after their departing out of
the land of Egypt. They had not been out of Egypt
two months yet. And the whole congregation of the children
of Israel murmured against Moses and Aaron in the wilderness. And the children of Israel said
unto them, Word to God, we had died by the hand of the Lord
in the land of Egypt when we sat by the flesh pots And when
we did eat bread to the full, for ye have brought us into this
wilderness to kill this whole assembly with hunger." How they
murmured! How they complained! They were
full of bitterness. And they're blaming Moses and
Aaron, but they're really blaming God Himself. Oh friends, we're
not to be like the children of Israel. We're not to be those
who would moan and complain because of God's appointments, His sovereign
appointments in our lives. We often sing those lovely words
of the poet William Cooper in hymn 394. You're familiar with
the verses, I'm sure. Have you no words? Ah, think
again. Words slow a pace when you complain. And fill your fellow creatures'
ear with the subtale of all your care, were half the breath thus
vainly spent, to heaven in supplication sent, your cheerful song would
often have been, Hear what the Lord has done for me. Oh, these hymns are worth while
our reading and meditating upon them. We can use the hymn book
in our devotions, our daily devotions. It's profitable sometimes to
read through them, to think on the words that we find recorded
there by those godly men. It sometimes primes the pump.
Do we not need that? I do. We can't sometimes just
pick up the Bible and start reading it and reading it profitably.
We need to prime the pump, as they say. We need to read some
Christian literature to stimulate our appetite, as it were, for
the word of God. And in that sense the hymns are
very useful to us. we don't put them on the par
with Holy Scripture but they're useful to us and there's much
contained in the hymn book and those words you see there of
William Cooper have you no words ask you to dine words flow apace
when you comply we're not to be a complaining people we're
to heed the commandment of God's words the precept he says cast
thy burden upon the Lord we cast it upon the Lord those are solemn
words in the epistle of James when he says you have not because
you ask not and you ask and receive not because you ask to consume
it upon your lust we are not to consume things upon our lust
our own sinful wise, our own evil desires There is then here
also the precept. And then finally, with regards
to God's design concerning this burden, this gift that He appoints
for His children, isn't there also the promise of God? Our God is so gracious in His
ways. He doesn't just give us bare
commandments, but He wraps the precept in the promise. cast
thy burden upon the Lord that's a word of command and then we
have the promise he shall sustain thee he shall never suffer the
righteous to be moved it's a twofold promise and it's the shalls and the wills
again it's a positive it's a negative he shall sustain them he shall
never suffer the righteous to be moved. Casting all your care
upon Him, says Peter, for He careth for you. And observe whose word it is.
It's God's Word. And who is the God that speaks
to us in this particular Scripture? It's the Lord. It's the Lord. It's that God who is the God
of the Covenant. It's Lord in capital letters.
It's Jehovah. it's the great unchanging God
I am the Lord I change not therefore ye sons of Jacob are not consumed
all you see there are those who have no changes like the ungodly
spoken of in verse 19 the child of God he has many changes his
life's made up of changes changes and war are against me says Job
so many changes and yet you see in the midst of all that life
and all the confusions that come into the life of the child of
God he's brought to look to that God who never changes the unchanging
God that God of the covenant that covenant that's ordered
says David in all things unsure that God who when he gave promise
to Abraham because he could swear by no greater he swore by himself this is the God you see that
it's our privilege to come to and to cast all our cares upon
and to cast all our burdens upon for that we might so know the
grace of God that we might do this very thing that we might
heed his voice as he speaks to us here in his holy word cast
thy burden upon the Lord, and He shall sustain them. He shall
never suffer the righteous to be moved. Amen. As in Hymns 961, The tune is Ernan 331. Be still,
my heart. These anxious cares to thee are
burdens, thorns and snares. They cast dishonour on thy Lord
and contradict his gracious word. But these anxious cares, To Thee
our burdens thorn and snares, They cast dishonour on Thy Lord,
And contradict His gracious Word. Brought safely by his hand thus
far, Why dost thou now give place to fear? How canst thou want
if he provide? Or lose thy way with such a guide? Did ever trouble yet before and he refused to hear thy call. And has he not his promise posed,
that thou shalt overcome at last? He who has Will help me all my journey through
And give me daily cause to raise New Heavenly first to His praise The Lord bless thee and keep
thee. The Lord make his face to shine upon thee, and be gracious
unto thee. The Lord lift up his countenance
upon thee, and give thee peace. Amen.