The Great Transition

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Short Summary
The discourse traces the evolution of Christian hymns from early Latin Gregorian chants, which lacked congregational understanding, to vernacular hymns grounded in Scripture that taught and strengthened believers’ faith. Key figures like Martin Luther, Count Zinzendorf, William Cowper, and others contributed hymns emphasizing justification by faith, the ransom of Christ, dedication, and hope for the kingdom, marking a significant transition toward music as a powerful vehicle for biblical teaching and spiritual encouragement. This transformation allowed congregations to actively engage with and express their faith, moving beyond mere ritual to heartfelt devotion informed by Scripture.

Long Summary
Introduction and Theme
– The discourse is titled “The Great Transition,” referring to the evolution of Christian hymns from early church music to modern scriptural hymns.
– The speaker outlines a roadmap: early church music, justification by faith, hymns about the ransom, dedication/devotion, and longing for the kingdom.

Early Church Music and Gregorian Chants
– In the early 1500s, church music was primarily Gregorian chants sung in Latin by monks, nuns, and priests.
– These chants were repetitive and not designed to teach or engage the congregation deeply.
– The Catholic Church had strict control, with little encouragement for lay understanding or participation beyond ritualistic mass attendance.
– This period saw little to no new hymns for centuries due to the Church’s dominance and control.

Martin Luther and the Reformation (1483–1546)
– Born in 1483, Luther was well-educated, influenced by Occam’s Razor (simplifying explanations).
– His vow to become a monk came after surviving a thunderstorm; he struggled with guilt and sin, confessing for hours daily.
– His confessor, Von Staupitz, encouraged him to study the Bible, which led Luther to discover justification by faith.
– Luther emphasized Habakkuk 2:4, quoted in Romans 1:17, Galatians 3:11, Hebrews 10:38: “The just shall live by faith.”
– In 1517, Luther wrote theses disputing Church indulgences. The Catholic Church rejected debate and excommunicated him in 1520.
– Luther burned the papal bull of excommunication, declaring the Pope as Antichrist (Revelation 17:1-5).
– At the Diet of Worms (1521), he refused to recant, advocating *sola scriptura* (Scripture alone).
– Luther translated the New Testament into German during his stay at Wartburg Castle, making Scripture accessible.
– He wrote the hymn “A Mighty Fortress is Our God” (1527), based on Psalm 46 (“God is our refuge and strength…”), encouraging congregational singing in the vernacular and teaching Scripture through hymns.

Count Nicholas Ludwig von Zinzendorf (1700–1760)
– Born in Saxony, Germany, influenced by Luther’s Wittenberg.
– Inspired by the painting *Ecce Homo* (“Behold the man”), he dedicated his life to missionary work.
– Became a Moravian bishop, preached to slaves, Inuit, and Native Americans.
– Wrote hymns emphasizing Jesus’ blood and righteousness as covering sin, citing Romans 8:33 (“Who shall lay anything to the charge of God’s elect?”).
– His hymns taught about ransom paid by Christ, referencing 1 Timothy 2:6, “gave himself a ransom for all.”

William Cowper (1731–1800)
– English poet and hymn writer, struggled with mental illness, found solace in Scriptures like Romans 3:24 (“justified freely by his grace”).
– Collaborated with John Newton (author of “Amazing Grace”).
– Wrote “There Is a Fountain,” referencing Zechariah 13:1 about a fountain opened for cleansing sin.
– Hymns emphasized redemption and cleansing through Christ’s blood.

Francis R. Havergal (1836–1879)
– English hymn writer, educated in Greek and Hebrew, committed life to Christ in 1851.
– Inspired by the same *Ecce Homo* painting with the motto, “I have suffered for you. What will you do for me?”
– Wrote “All to Thee,” focusing on dedication and living for Christ who died for us, referencing 2 Corinthians 5:14: “For the love of Christ constraineth us…” and John 18:11 about drinking the cup given by the Father.

John Keble (1792–1866)
– English Oxford-educated poet and priest, author of “Son of My Soul” (later a hymn).
– Wrote about piety and criticized the Church of England for treating Christianity as adornment rather than a lifestyle.
– Hymn reflects scriptural themes such as:
Psalm 91:2 (“My refuge and my fortress”)
Romans 14:11 (“Every knee shall bow…”)
Hebrews 10:10 (Christ’s one offering for sin)
Romans 8:32 (God spared not His own Son)

Philip Bliss (1838–1876)
– American hymn writer and singer with a strong voice.
– Collaborated with Moody and Sankey.
– Died tragically in a bridge collapse in Ohio in 1876; his hymn “My Redeemer” was found in his belongings.
– The hymn draws on scriptures such as Job 19:25 (“I know that my Redeemer liveth”), Acts 20:28, and 1 Corinthians 15:54-55 (victory over death).
– Hymns celebrate Christ’s redeeming work and resurrection.

Annie Hawks (1835–1918)
– Poet and hymn writer from Brooklyn, encouraged by her pastor to write hymns.
– Known for “I Need Thee Every Hour,” expressing reliance on God, peace (cf. John 14:27), and abiding in Christ (John 15).
– Emphasizes God’s presence in joy and pain.
– References Psalm 119 and the “exceeding great and precious promises” (2 Peter 1:4) of God’s care and divine nature.

Edmund Sears (1810–1876)
– American Unitarian minister, troubled by social tensions (slavery, industrial revolution).
– Wrote “It Came Upon the Midnight Clear” (1849), a hymn often mistaken as a Christmas carol but actually about longing for peace and the fulfillment of God’s kingdom.
– Reflects on Luke 2:14 (“Peace on earth, goodwill to men”) and the Abrahamic promise.
– Emphasizes that true peace is future, linked with the manifestation of the sons of God (Romans 8:22-19) and the kingdom of God (Isaiah 14:7).

Brother Russell’s Commentary and Scriptural Connections
– The “still small voice” from 1 Kings 19:12 (Elijah’s experience) symbolizes the quiet call of faith understood by few now but will eventually shake the earth (Psalm 46:10).
– The Great Transition is from unintelligible Latin chants to congregational hymns teaching Scripture in the vernacular, strengthening faith and understanding.
– Hymns became a powerful evangelical and teaching tool, embedding Bible truths in music accessible to all believers.

Key Bible Verses Cited or Referenced:
– Habakkuk 2:4 (“The just shall live by faith”)
– Romans 1:17; Galatians 3:11; Hebrews 10:38 (justification by faith)
– Revelation 17:1-5 (Papacy as the whore of Babylon)
– Psalm 46:1-2 (“God is our refuge and strength; we will not fear”)
– Romans 8:33 (“Who shall lay anything to the charge of God’s elect?”)
– 1 Timothy 2:6 (“He gave himself a ransom for all”)
– Romans 3:24 (“Justified freely by his grace”)
– Zechariah 13:1 (“A fountain opened for sin and uncleanliness”)
– 2 Corinthians 5:14 (“For the love of Christ constraineth us”)
– John 18:11 (Jesus accepting the cup given by the Father)
– Psalm 91:2 (“My refuge and my fortress”)
– Romans 14:11 (“Every knee shall bow”)
– Hebrews 10:10 (“Once offered body of Jesus Christ”)
– Romans 8:32 (“God spared not His own Son”)
– Job 19:25 (“I know that my Redeemer liveth”)
– Acts 20:28 (purchased the church with his own blood)
– 1 Corinthians 15:54-55 (“O death, where is thy sting?”)
– John 14:27 (“My peace I give unto you”)
– John 15 (abide in me)
– 2 Peter 1:4 (“Exceeding great and precious promises”)
– Luke 2:14 (“Peace on earth, goodwill to men”)
– Romans 8:22-19 (creation groans waiting for sons of God)
– Isaiah 14:7 (earth at rest and quiet)
– Psalm 46:10 (“Be still, and know that I am God”)

Summary:
This discourse traces the transformation of church music from uninspiring Latin chants to powerful, scripturally rich hymns in the vernacular that taught and encouraged faith. Key figures such as Martin Luther, Count Zinzendorf, William Cowper, Francis Havergal, John Keble, Philip Bliss, Annie Hawks, and Edmund Sears contributed hymns that expressed doctrines like justification by faith, the ransom of Christ, dedication, reliance on God, and longing for the kingdom. These hymns drew deeply from Scripture, embedding biblical truths in memorable, singable forms that strengthened believers amid persecution, personal struggles, and societal turmoil. This “Great Transition” significantly shaped Christian worship and remains a vital legacy for teaching and inspiring faith today.

Transcript

Thank you, Brother. Yeah, and that title came. It was only about an hour old. He says, what are you going to entitle that?

I said, well, the Great Transition. We’re going to go over all these hymns. Don’t worry about that. We’re going to do them one at a time. I didn’t bring my harmonica either, but that’s okay.

You’d be glad of that. All right, so here’s the roadmap, and I believe in big fonts, so throw your glasses away, you might not hear them. But here’s the roadmap. What we’re going to talk about early church music, then the justification by faith.

You know when that happened? The blood of Christ, especially hymns, having to do with the ransom. Then some have to do with dedication, devotion, and then longing for the kingdom. We want to go through this. We’re going to do.

Ahems. Well, if you were in the 16th century, in the early 1500s, you went to your church, whatever. Here’s the kind of thing you would hear.

So, Brother, tell me, what did you learn from that? What lessons did you get? Okay, and then they finally, in the later. In the later, a little later, they did these things.

Monets or Monettes, and here’s where they really mix it up. Watch. Listen to this.

Wasn’t that nice? But what did you learn? What did you learn from that? Anything? No.

These were sung by monks, by nuns, by priests. Here’s a little picture of that, and for centuries, for centuries, there were no new hymns, because why would they need any? The Catholic Church had absolute control. They didn’t care if you understood anything.

You just put in your money, open your mouth, do the mass, you know, ate the wafer. That’s it. Go home divided around of kings and clergy, and that’s it. So why bother? Well, then, Luther, actually, Lou Durr is his name.

He was born in 1483. He attended the best schools in Europe, and he took his brain with him. He was reasoning on things. If you’ve heard of Occam’s Razor, he was taught by a student of Oxford.

Occam, you know, always look at what’s really going on. Well, he. After he graduated from the first college, he wants to go to law school. There’s a thunderstorm. You may know the story.

He thought he was going to die. He didn’t. He vowed he would become a monk. So he’s a monk. Von Staupitz was his confessor.

The guy he confessed to six hours every day because he thought, oh, my word, I’m a Sinner, how could I possibly approach God? I’ve got to confess all these sins away. Von Stopper says, oh my word, Martin. Not every burp is a sin. You know, and they said, he said to his people, we got to get this guy’s mind off of something.

Oh, I don’t know, maybe we could let him study the Bible.

Wow. So they did. He got his doctorate in theology in Wittenberg. He questioned because of that, he questioned indulgences. He’s actually reading the Scriptures because he understood justification by faith.

Habakkuk 2:4. It’s quoted in Romans 1:7, Galatians 3:11, Hebrews 10:38. So in 15:17, he’s 30 some years old, he writes these theses for a disputation. Just means, let’s have a discussion. We just want to talk about this.

Could this be right? Well, the Catholic Church didn’t want to discuss anything. We know that because they are right. Period. End of story.

So in December 1520, he was excommunicated by the Pope himself, and what did he do? He burned that bull of excommunication. Why? Because in his studies, he had concluded that the Pope is Antichrist and he’s not going to do anything that the Antichrist would tell him to do.

So he gets summoned to the Diet of Worms 15:21, before the Cardinals and Emperor Charles V. But he had the protection of Frederick the Wise up from Wittenberg, who had power over some, power over Charles V. While there, he refused to recant. He said, sola scriptura, Scripture alone should be the basis of faith. Afterwards, he was whisked away to Wartburg Castle.

That’s a wonderful story, and in the next 11 weeks, he translated the New Testament into the German vernacular so the common people could actually read the word of God. Well, in his Bible, here is an image.

Oh, hard to see. Well, let’s look at it this way. It’s actually a colored version, and he knew from Revelation 17:1 5 that the Papacy was the whore of Babylon, and here’s what he was saying.

If you open Revelation 17:1 5, you’ll see. Here’s this great whore sitting on. Who’s on this base, sitting on many waters. See the little stream down below, the kings of the earth. Notice the crowns.

They’re committing fornication. She’s sitting on a scarlet colored beast that has seven hands, ten horns. She’s got this golden comp of the abominations in her hand, and in case you’re confused as to who this is representing, she has the papal Crown. So Luther didn’t mince words, he put out pamphlets.

Hundreds, well, actually millions of these pamphlets went out. If you look at Revelation chapter nine, you’ll see that 200,000 thousand horsemen. It was the pamphlets Bible. Well, the papacy’s reaction was Luther was hated vehemently. They would love to just burn him at the stake.

Well, by 1527 the Reformation is well underway and many of his friends, if they got out of the protection of that local area, they would be burned at the stake.

This was his year of anfectungen of trials and challenges, ones he loved, that he studied with as his brethren in Christ. They were being burned at the sea. So he wanted a way to encourage his congregation so they wouldn’t fear. So he wrote A mighty fortress is our God 15:27 in my Word. This is now congregational singing in the vernacular German.

They could express their personal faith, their joy, their confidence and gratitude in God, their reliance upon God, and now the hymns could actually teach scripture. This was not a Gregorian chant in Latin.

This is a thrilling hymn in the vernacular German, and here is 150 people singing this SA so the hope, the main part of that hymn, and there are many more verses that talk about, oh yes, the adversary is this terrible foe, but what you’ve got, God is your mighty fortress. So, and here’s some of the things he says in here. A mightier fortress is our God.

This is taken from Psalm 46. God is our refuge and strength. We will not fear.

46, 2 Therefore will we not fear. Though the earth removed mountains carried in the midst of the sea. He was looking at that and says, this is going to strengthen this congregation, and even in the face of this terrible persecution, that so. So when I entitled this, the great transition is from mindless drivel Latin Gregorian chants to hymns in Scripture in the vernacular.

That’s strengthening, strengthening the people who need to hear that. So here’s a little later. Here’s Count Nicholas Ludwig von Zissendorf.

He wrote, judge this thy blood and righteousness. Now when you look at just the title, you say my word. They must have learned a whole lot since Martin Luther. Well, he was born in 1700, very wealthy family. He was born in Saxony Germany, so it’s in Germany, up north.

He was very devout as a boy, and in 1716 he happened to go to Wittenberg University for a law degree. Well, geez. That’s where Martin Luther did his work. So he was under that influence.

But later he went to Dusseldorf and he saw this painting, Ecce Homo. Behold the man. Now Put yourself in his position. There’s no tv, there’s no movies, there’s, you know, art like this is a rare thing, and he’s there and he’s actually looking at the face of Jesus with a crown of thorns.

And he had a new dedication. He said, I’ve loved him for a long time, but I’ve never actually done anything for him. From now on, I will do whatever he leads me to do. So in 1731, he renounced not all of his wealth for secular purposes, but he devoted everything to missionary work. 1734, he got a divinity degree of some sort.

A preaching license, they called it. 1737, he became a Moravian bishop. Just the Moravian Church in Bethlehem, Pennsylvania. I happened to go to school in Bethlehem, Pennsylvania. Across the river.

He was a missionary to the slaves, to the Inuit people, the Eskimos. In 1741, he came not to the United States because it didn’t exist, but he came to America, met Ben Franklin, a priest to the Iroquois Indians. He wanted this message to get out. He realized this for everybody. In 1716, he died.

But here are some of the things he wrote, and we won’t have music for this, but Jesus, Thy blood and righteousness are my beauty, are my glorious address. We heard this earlier today. He hath covered me with the robe of righteousness. This is a man in the 1700s who realizes this.

And he’s teaching this in his hands, teaching the Scriptures in his hymns. With joy shall I lift up my head again My soul shall be joyful in my God. Just wonderful things to strength and teach and strengthen the congregation. He says, for who ought. For who ought to My charge shall lay right out of Romans 8:33.

Who shall lay anything to the charge of God’s elect. It’s God that justifieth. It’s Christ that died. Here’s what he’s putting in these hymns to strengthen the people. In the fifth verse, he says, thou hast for all a ransom paid.

Then, of course, first Timothy 2, 6 gave himself a ransom for all. Have you talked to people out there in the churches who ever say, have you ever heard of the ransom? What kind of response you got? What the what? This man knew it.

He was preaching. It may not have. May have believed in the Trinity. But this word about the ransom didn’t understand all the philosophy, but he’s talking about the ransom paid by Christ.

Then in a little later, 1731, there’s a fellow, William Cowper, he wrote There is a Fountain. That’s in our hymn book, hymn 290. He was born in England. He was a very frail child. His mother died when he was only six years old.

And that really affected him. The rest of his life he went to law school. But when it came to passing the bar to take the final law exam, he had a mental breakdown. It was so much pressure on him, he couldn’t do it. So he was now in an asylum for 18 months.

18 months, just think of that, and he started reading the Bible and he regained his mental faculties, and the thing he claimed he clung to was Romans 3:24. Being justified freely by grace through the redemption that is in Christ Jesus. He was holding on to that.

Romans 3:25. Through propitiation of faith. Propitiation through the faith in his blood. Well, he was a friend of John Newton, and you may know John Newton as the former slave ship captain who wrote Amazing Grace. He was a slave ship captain, ruined the lives of probably thousands of people in becoming slaves.

Realized that was wrong, came to Christ, Amazing grace. So the two of them worked together for many years in Olney, England on the Olney hymnal. So there’s a picture of John Newton that you can see in William Cowper, and here’s some other things from There is a fountain. There is a fountain filled with blood drawn from Immanuel veins.

And I think the idea of that is it’s not just a drop or two. This is a fountain. It’s for all mankind. It’s enough there to cleanse all mankind. Zechariah 13:1.

In that day there shall be a fountain open to the house of David and to the inhabitants of Jerusalem for sin and uncleanliness, and this as sinners plunge beneath that flood, lose all their guilty stains, and you’re familiar, you’ve sung this hymn. So William Cowper, I think this is absolutely wonderful. Brother Russell mentions this reprint 1230.

So what could more clearly express the very essence of the Bible doctrine? That’s what hymns should be for. The hymn expresses well and beautifully the very thought of the prophet in that day there shall be a fountain open to the house of David for sin and for righteousness.

Then Francis R. Havergale 1836, 1879. So we’re getting a little closer to those final years. She was this is all to thee. Now, originally it was I gave my life for thee.

And the I is Jesus.

She was born in 1836 and she was very well educated in England. She read both he, both Greek and Hebrew and of course English, and in 1851 she had always been a believer but in 1851, she said, I committed my soul to the savior, and earth and heaven seemed brighter from that moment, and I really like that quote, you know, when all you’re thinking about is yourself, well, things are pretty gloomy because we know we’re a mess. We’re a mess.

When you say, you know what? It’s not about me, it’s about what I can do for God is what I can do to help the brethren. That’s what I can do for the truth. If you dedicate your life, you’re no longer looking at self. You’re looking at your goal.

But I really, really appreciated that quote. Well, it turns out in 1858, she also went to Dusseltorf and she saw this same painting, ecce Homo behold the man by Dimensia dementia feti, and there was a motto down at the bottom of the painting that really hit her hard. It says this, I have suffered for you. Now what will you do for me?

What will you do for me? So that really helped her turn things around, get much more dedicated. She wrote several books on hymns. She wrote devotionals of dedication, of appreciation, of sacrifice, and she wrote this hymn, all to thee.

And as we go through this, it says, christ gave his life for me. His precious blood he shed that I might ransomed me, and that made me think, now as we go through this, you may say, well, that reminds me of this other verse. You know, this other scripture, that’s certainly fine. But in this, by the way, is brother Bruce Keaton’s favorite passage in the Scripture, says, 2 Corinthians 5:14.

For the love of Christ constraineth us, because we thus judge that if one died for all, then we’re all dead.

And he gave his life for me. How grateful I should be, and then in the second verse, they which live should not henceforth live unto themselves, but unto him which died for them and rose again, and we are privileged be the ones who understand the ransom, understand what Jesus did, so we can dedicate our lives to live not for ourselves, but to do God’s will, and I really appreciate how this hymn is expressing that.

He suffered much for me, more than I can know of bitterest agony. He drained the cup of woe, and what did we just observe? Not too many. Not a month or two ago, John 18:11, where Jesus said, the cup which my father hath given me, shall I not drink it?

So exactly that he drained that cup of woe. He drank it to the dregs. He had a baptism to be baptized with and he immersed himself completely into that, and then, what have I borne for thee? Well, Jesus said to his faithful disciples, ye shall surely drink of my cup.

And that’s our goal, to drink of that cup as well. To be transformed. Well, now, John Keble, 1792 through 1866. He wrote the Lord a Son and Shield, and this is hymn 273.

And this was purported to be I. I never see Brother Russell say this in any references, but it’s purported to be his favorite hymn. His favorite hymn. Well, John Keeble was born in 1870. 18.

Excuse me. 1792 in England. He’s educated at Oxford. He’s educated at Oxford. He was also a professor of poetry for 10 years.

So, you know, his use of the English language was very, very good. But he was also a parish priest in a little town of 1500 people called Hursley, England, and he did that for the rest of his life. He authored a book called the Christian Year, and it seems to me there was sort of like a mana book.

You know, it was a book of dedications of scriptures, etc, and it was very, very popular. In fact, they had to print it 109 times. It was very, very popular.

So he wrote this poem. The poem was in 1827 called Son of My Soul. It was a poem. It was never really intended to be a hymn. But some others took it, thought really loved it.

And they put it to music. So it became this hymn. Now, another thing that John Keeble did was he gave a speech called National Apostasy, and this was to the Church of England, and what he was trying to say to them is, look, you’ve lost your way.

You lost your way. You’re doing things for worldly gain, for all this stuff. You’re not a good influence on the country anymore. He says we have to. You should be emphasizing piety and not use your Christianity as an adornment.

You know, like you wear it, you know, oh, look at that. My last nice little brooch on my shoulder or something. But this should be a way of life, and in fact, in the fourth volume, Brother Russell, when he’s talking about the.

The World Parliament of Religion, some of the Japanese had said about the Americans, well, Christianity to them is not really their religion. It’s sort of an adornment they wear to pretty themselves up. But underneath it’s bad. But he’s saying, don’t use your Christianity as an adornment. But this should be a way of life.

So when we look at some of the Verses of this hymn.

This is the second verse. Shield of my soul though tempest rage against me Hosts of foes engage My refuge and my fortress Thou before thee every foe must bow Again refuge, safety. Psalm 91:2. He is my refuge and my fortress. Again, teaching Scripture with hymns.

Just, you know, this is a wonderful hymn. When we sing it, we actually understand this. But it’s a teaching tool for these congregations all over the world who have sung this, especially in his day. Before thee every foe must bow. Romans 14:11.

For it’s written as I live, saith the Lord. Every knee shall bow to me, Every tongue shall confess, and that’s why we open with hymn 55, because that’s talking about the whole world acknowledging God. Whole world. That’s really what all these hymns eventually were meant to do, to inspire not only the body of Christ, but eventually all mankind.

Now, the third verse. Thy grace and glory thou dost give to those who near thee ever live, and no good thing dost thou withhold from sheep which stray not from thy fold, and when we look at that, we can see Jesus was the good shepherd who gave life for the sheep, and he said, my sheep hear my voice.

I know them and they follow me. So if we don’t stray from the fold, we’re going to be. Everything is going to be supplied. He’s teaching this through these hymns. Thy choicest treasure, even thy son, Thy well beloved and only one freely Thou gavest once for me from sin and death to set me free.

So he’s Hebrews 10:10, offering the body of Jesus Christ once for all his. The. The. His beloved Son from sin and death to set me free. Romans 8:2.

Christ Jesus had made me free from the law of sin and death. I mean, here’s Scriptures. Scriptures. Just put the music. Just put the music.

Fifth verse.

Yea, thou, Spirit, who spirit us not thy Son, whose sacrifice they ransom one, he said. Romans 8:32. He spared not his own son. How many fathers would do that? How many.

God did that with his Son, as we all know, shall with him all things freely give, and with him also freely give us all things. I mean, there it is. So the words are a little, you know, the order is a little changed, but it’s all there. So this great transition, using music and hymns to actually teach the word of God.

What a tremendous transition. We’re the beneficiaries of that, and then Philip Bliss.

Philip Bliss. We talked about this at the very. That was sung this morning, My Redeemer. Many of you know the background of Brother Bliss. He was born in Rome, Pennsylvania.

He was immersed at age 12. He was a teacher of music. He was a poet and a hymn writer, and he sang solos, and just looking at him, I think he had a strong, bellowing, inspiring voice. I mean, just look at this man.

I think he could. I don’t think he needed a microphone, you know. He worked with Whittle, Moody and Sankey, and it turns out on December 29, 1876, he was coming back from Rome, Pennsylvania, where he’d spent Christmas with his parents and friends in that area. He’s returning to Chicago on December 29th.

He is going to sing at Brother Moody’s tabernacle, you know, a big convention. He was on it, going over this bridge in Ashtabula, Ohio. By the way, this bridge, when it was built, there were several engineers who refused to build it according to the specifications the railroad owner wanted. They said, we won’t do it that way. Well, the train was going over, the bridge collapsed.

92 of 160 people on board died. The first responders. Now, of course, they didn’t have fire trucks and all the safety equipment that they refused to go in there because they’d be killed, too. Everything is burning. Brother Bliss and his wife were never found.

But in his trunk this was found. My Redeemer I will sing of my Redeemer and his wondrous love to me we just sang that this morning on the crew. I will sing of my Redeemer Job said, I know that my Redeemer liveth. He suffered from the curse that set me free he suffered from the curse that set me free with his blood he purchased me. Acts 20:28.

Brother David didn’t have time to get there, but here we are. He hath purchased me with his own blood. I will tell the wondrous story. He, the ransom freely gave, who gave himself a ransom for all. Once again, I love to see in a hymn where they’re acknowledging the ransom to be testified in due time.

I will praise my Redeemer. How the victory he giveth over sin and death and grave. First Corinthians 15:54,55. Again, the resurrection chapter. Death is swallowed up in victory.

What powerful words those are. O death, where is thy sting? O grave, where is thy victory? I will sing of my Redeemer. He from death to life hath brought me so.

Jesus Christ, who hath abolished death and heavenly glory, brought to view and hath brought life and immortality to light through the gospel. I mean, these are just scriptures sort of rearranged a little bit with wonderful music put to them. We have Annie Hawkes also. I need thee every hour. She was a very gifted writer.

At age 14, she was writing all these poems for the newspaper. They published a whole lot of them. But she was married in 1959, or excuse me, 1859, had three children. She was in Brooklyn, New York, and her pastor says, you know, we know you can write poems.

That’s really good, but how about if you write some hymns? So she did, and these were focusing on reliance on God, acceptance, all things working together, the exceeding great and precious promises, and she wrote I need thee every hour. I need the every hour.

This 119. I really love this. No tender voice like thine can peace afford, and I Makes me think of when Jesus said, my peace I give you not like the world giveth. I give it.

I give it to you. He said, she’s the chorus says, I come to thee. That’s what Jesus had said. He said, come to me all ye that labor and are heavy laden. I will give you rest.

I need thee every hour. Temptations lose their power when thou art nigh, and watch and pray that you enter not into temptation Stay near. I need the every hour Enjoy or pain Made me think of the apostle Paul who said, in whatsoever state I am therewith to be content with me, dear Lord, abide or life is vain again in John 15. Abide in me in you so abide.

Just stay there regardless of what in joy or pain I need thee every hour. Teach me thy will and thy rich promises in me fulfill. Well, when I was in the Presbyterian Church, I never knew anything about God’s promises. Gee whiz. Glory, honor, immortality.

No, they never talked about that. But thy rich promises fulfill the exceeding great and precious promises. Even the promise of the divine nature. Here she’s talking. That’s what she’s talking about.

So really amazing. Now we’re. Some have said. Why are you wearing this tie? It looks like a Christmas tie.

Little Christmas, you know, red and green. Here’s why. Edmund Sears, he wrote this hymn called it Came Upon a Midnight Clear. It’s our hymn 345. I’ve closed services with that several times.

And brethren go. What do you. This isn’t Christmas. Let’s see what this is really about. Well, he was born in Massachusetts.

He went to Harvard Divinity School. He became a Unitarian pastor.

And he was very concerned about national tensions, slavery. Kansas, Nebraska. Kansas, Nebraska. Act, Gold rush, Industrial Revolution, the Industrial Revolution. You know, all this turmoil.

People fighting against each other for things they thought should be theirs. So in 1849, he wrote, it came upon a midnight clear. This is very interesting when you see what this is actually saying. Is this a Christmas carol? Well, notice Jesus is not mentioned anywhere in that carol.

It talks about peace on earth, goodwill to man.

Was there peace on earth during Jesus life? No. Has there been peace on earth since? No. In fact, in these days, if you believed in Jesus, what happened?

You go to heaven, you leave the mess behind. Right. There’s still no peace on earth. Still no peace on earth. So what is this?

What did the angels mean when they said that? Well, here’s Rembrandt. It’s kind of hard to see if I can. Yeah, well, I’m not getting my mouse to help me here.

So here’s the angel. Here are the shepherds talking to them. Well, what’s the message? Well, this whole thing about peace on earth, goodwill to men. It’s longing not for Jesus to be there, but it’s longing for the results of his work.

The complete results of his work. Romans 8:22 19. For the whole creation groaneth in pain together. Until now, waiting for the manifestation of the sons of God. That’s what this is saying.

We’re waiting for the manifestation of the sons of God. It came upon a midnight career Like a glorious song of old from angels bending near the earth to touch their harps of gold. Peace on the earth, goodwill to men from heaven’s all gracious king the world in solemn stillness lay to hear the angels sing. Well, if we look at that, we’ll say in Luke 2:14. Here they’re saying, on earth peace, goodwill to men.

But notice what came first. In Luke 10. Luke 2:10, the angel said, fear not. God is not a God to be feared to your Baptist friends. By the way, he’s not a God to be feared for.

Behold. Pay attention. Pay attention. I bring you good tidings of great joy which shall be to all people. What’s he talking about?

That’s the Abrahamic promise, brother. That’s what this is longing for. That’s what it’s talking about. Well, still through the cloven skies they come Peaceful wings unfurled, Their heavenly music flows, and over its babble sounds the blessed angels sing.

And it makes me think of what Jesus said. He that hath an ear to hear, let him hear. Brethren have brethren. Here’s the question for you. Have you heard?

Have you heard this?

I submit to you that if you hadn’t, you wouldn’t be in this room. You have heard this. You have heard what those angels are singing, it says, rest beside the weary road. That’s what I did when I was 32. You’ve all done this.

And here the angels sing and labor. Jesus said, come all ye that are labor and heavy laden. I will give you rest and hear. The angels sang, and your ears. Blessed are your ears and your eyes.

For you hear, for you see. This is the Abrahamic promise. That’s what it is, and for, lo, the days are hastening on. Then peace shall over all the earth, its ancient splendors bring.

That’s certainly talking about the future. It’s thy kingdom come, Thy will be done on earth, and the whole world. Send back the song now, when they can send it back. When will that be?

Well, that’s when they come in harmony with the kingdom. Isaiah 14:7. The whole world, the whole earth is at rest and is quite quiet, and they break forth into singing because then they have something to sing about. Something to sing about.

This is the Abrahamic promise fulfilled. Well, Brother Russell talked about the still, small voice, and usually we would associate that with Elijah up on the mountain. But Elijah pictures the church, the church in the flesh, and I, and then November 14, Songs of the night.

Let me just read this. We obey the voice of him who speaketh from heaven, but whose voice is now the still, small voice, which only the few who exercise faith can hear, appreciate and understand by and by. The time will come when this voice shall shake the earth and cause the knowledge of the Lord to fill the whole earth. Obedience will then be proper and, and bring a blessing.

In Fact, Luther in reprint 57, 52. Down at the bottom, he says, he called that the voice of Eden. Mankind would like to get back to the garden. Never get back to that blessing. August 21, Songs of the night.

Be still and know that I am God. I will be exalted among the heathen. I will be exalted in the earth. Psalm 46:10 says, this command, be still, corresponds to the still, small voice which Elijah heard, and to what we, as the antitypical Elijah, are now hearing. We are hearing that now.

That’s not me saying it. That’s Brother Russell saying, that which I appreciate all shall come to a knowledge of the Lord, from the least to the greatest, and the spirit of the Lord shall be poured upon all flesh as the mouth of the Lord has promised. So the great transition, when hymns went from this Gregorian Latin drivel to things that are actually teaching so we can learn about the word of God.

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