Well, our brother prayed for us earlier, so we are kind of prayed up. But I want to do a couple things. I want to thank my elders and their wives, George and Karen and Tony and Meredith, just for all the support and the work for me and for the church. for the last Sunday. There's a real, I don't miss too many Sundays. It was a very nice time. I was at a minister's meeting in Naples and then after that we worshipped with my daughter-in-law and her, our grandsons in their PCA church and I went and worshipped at the nighttime with my oldest grandson and a PCA minister gave a wonderful reformation sermon. We came back yesterday. So thank you to my elders for giving me that ability and for the deacons and their wives and And for the church, I've received this past week or so, some notes of encouragement. And I can't tell you how much it means to me. And I know that you all pray for me. And I don't know why I think that the ministry is so hard, but the ministry is hard. And your prayers and words of encouragement mean a lot to me. They really do. Yeah, they really do. What else was I gonna say? OK, so what I want to do is maybe take 15 or 20 minutes for our talk. And then we have six or seven hymns to have a time of hymn singing, which I thought would be fun. And what I'd like to do is we're going to look at, obviously, October 31, 1517, really the day that we consider the Reformation kicking off with Martin Luther. And I'm just going to mention that in a bit. But I want to open up with a couple of questions in reference to what we're even doing here tonight. And you can, I do want you to respond. Does history matter? Does knowing our history matter? And for us, I mean religiously, does our history matter? Yes. And then related to that, does doctrine matter? So I'm getting a resounding yes here, right? So doctrine is another word for teaching, and what we mean is sound doctrine, biblical doctrine on teaching. So history matters, church history matters, we're saying, and then truth matters, doctrine matters, biblical truth. Now I want to say three things. They're propositions. One, God is not tied to using means to accomplish his purposes. So think purpose or plan or decree. God has a plan or a decree. And he works that plan of decree out in creation and in providence. And most often, he uses means. So chapter 3 is on the decree of our confession. Chapter 5 is on ordinary means. He uses ordinary means, ordinarily. But he's free to govern his things and bring about his ends extraordinarily. But ordinarily, he uses ordinary means to accomplish his purposes. So the Bible says something about not eating and not doing what? If you don't work, you don't eat. Right. So the ordinary means by which we feed ourselves as we go to work and buy bread or grow a crop, could God extraordinarily feed us from a crow? He could do it. Does he ordinarily do it? No. So God has his purposes, his ends, his plans, as it were, and then he ordinarily uses means to accomplish those. Now, as we think of the work of prospering the gospel, God uses us as His people as those ordinary means to accomplish those purposes. And so when we think about the extension of the Kingdom of Grace, the extension of the Gospel, the extension of Christ's Church, He ordinarily prospers that through the ministry and the service of His people, right? Is it possible in this life to live a sinless life? I know the Nazarenes who came from a portion of Methodism say it is possible. They have some unique ways of defining what a sin is and so on. But is it possible to lead a sinless life as a real Christian? So when we look at the Bible and we look at the various figures given to us, except in Christ, Abraham, safe center. Noah, safe center. Peter, safe center, right? David, big safe center. The reason I say that is I mention to some people, all Protestants, some Baptist Protestants, some Reform Presbyterian PCA Protestants, on this history doctrine business, and I just want to hear their response. And so I mention, well, to a Reform person, on the Reformation and Martin Luther. And the person said, well, Martin Luther, you know, they had this quirk and that quirk and they didn't like Jewish folks and this and that and this and that. And they were referencing, Luther wrote a treatise against the Jews late in his ministry. And he was way sick, but prior in his ministry, he always evangelized them. And he became sick and cravy towards the end of his life. John Calvin. Was John Calvin perfect? What are some things about John Calvin that you would say maybe is a little less than perfect? Well, he dispatched Servetus, or he had the state dispatch Servetus, and whatever you think about a heretic, I don't know. But he has, there's a fellow, David Kingdon, he did a PhD on on translating the Geneva Consistory Notes. Calvin approved of various forms of torture to extricate the truth out of people. So all that to say this. So when we look at, does history matter? Does truth matter? God has a purpose, but he uses us as means to fulfill those purposes. Does God use flawed Christians to do mighty, mighty, mighty, mighty things? We have Bibles. Martin Luther, flawed guy? Flawed. John Calvin? Flawed. David? Flawed. The apostle Peter? Flawed. Me? You? Flawed. So we ought not shrink back. So if someone says, well, if history matters, look at this blemish, this blemish, I don't shrink back from the blemish. God the Holy Spirit does mighty things in his church using flawed saints. Does that make sense? And so obviously, October 31st, we're here. Let me mention it in reference to the Roman Catholic Church and then obviously what we are. We are Protestants. We are a protest movement against the Roman Catholic Church. That's what we are. And October 31st, well, it was, who was the Pope? Pope Gregory, 1844. So in 1844, Pope Gregory had a week-long religious feast from November 1st to November 8th. This is Roman Catholic history. And then he accompanied it with a vigil before November 1st, which would be obviously October 31st. And so, do you know what occurs in the week-long feast in the Roman Catholic Church cycle from October 31st to essentially November 8th? What it's in reference to, that week-long feast. It's a commemoration of the dead, and it's a prayer for and to our dead saints, and specifically to get them out of purgatory. And it's interesting that the Holy Spirit moved Luther on that day, I'll reference this. This is, if you want the notes, look at the blog post, and it's all, I have the references. This is from Roman Catholic sources. The Roman Catholic Church designates November 2nd as All Feast Days of the Souls, a date to pray for the departed souls in purgatory. On All Souls Day, in November 1 through 8, one can gain plenary indulgence. What's the word plenary mean? We believe in plenary inspiration. All. So Protestants believe in plenary inspiration. It means all of the Bible is inspired. But the Roman Catholic Church says on these days you can gain a plenary indulgence for the poor souls. That is to gain an indulgence to release one's loved one from purgatory so that they can finally arrive to heaven. The person that asked me Why would you celebrate something that you had a flawed person, Martin Luther, also asked me, does the Roman Catholic Church still believe in the doctrine of say indulgences or purgatory or those kind of things? Yes or no? What do you think? Yes. So Martin Luther's 95 thesis was on indulgences. That's what it was specifically for. He was wanting a debate on indulgences, which is going to be related to a bunch of other doctrines, but it's specifically on the doctrine of indulgence. Have you ever heard the term supererogation? It's a Roman Catholic doctrine. Supererogation means the ability and the practice of doing more than the moral law requires. Supererogation. And then when you do more than the moral law, this is not true, but it's Roman Catholic doctrine, then that extra good works that you have committed goes into what's called, and this is also a phrase, the treasury of merit. You ever heard that? So the Treasury of Merit is the extra good works by either Jesus, the Virgin Mary, or the saints. They do more than the moral law requires. That extra good works goes in a pot, the treasury of merit. That treasury of merit can be drawn on through the acquisition of an indulgence to diminish your time in purgatory. And purgatory is a place, a man-made place, not true place, where a person who goes, still with venial sin, because mortal sin will kill the life of God and Christ in you. Not really, but that's what they believe. And if you die with sin, you have to go to purgatory. It's a temporal place of punishment. You're burned in this temporal place of punishment. And the acquisition of an indulgence will diminish your time in purgatory before you go to heaven. So far so good? That's what Martin Luther was writing against. And so on October 31st of 1517, when he tacked up that 95 theses, he wanted a scholarly debate with other scholars, Roman Catholic scholars, on this practice of indulgences. And related to that, obviously, is the doctrine of justification. How are we just? So in that system, you're partially just by the works of supererogation. There's another Roman Catholic doctrine close to it. I've actually heard Protestants play around with this. It's called condign merit. C-O-D-C-O-N-D-I-G-N. Condign merit. It means being graced by God in order to do good works unto merit. It's a really tricky, it's a very tricky way, because people will say, you're saved by grace, you're graced works. It's very, very tricky. It's a Roman Catholic doctrine. There's a PCA church, I won't tell you where, were east of here. And on their church website, I'm like, this is Roman Catholicism. This is inching towards that supererogation. It's that doing more than the moral law requires. So Luther is reading the Bible. Some people say he was converted while he was studying Romans. Some say it was Galatians. I don't know. And he's studying the Bible, and he doesn't find these things in the Bible. So the Roman Catholic Church has October 31st to November 8th on praying for the dead. We commemorate the start of the Protestant Reformation. Now Luther didn't start the Protestant Reformation. There were other men, Wickliffe, the Morning Star of the Reformation, guys like that, Jan Hus, other reformers, early reformers. But this is why we have what we have today. Is this important to remember why we are Protestants, what a Protestant is. What we were arguing over, so what the argument was over, if we tie it logically from indulgences to justification, Luther said the doctrine of justice, by grace alone, through faith alone and Christ alone, that doctrine of being justified by faith alone, is the cornerstone of the gospel. It's the cornerstone of the church. The church stands or falls based on that. Who here has ever read or watched anything of J.C. Rowell? I mean, R.C. Sproul, excuse me. If you ever get some time, look at R.C. Sproul discussing N.T. Wright on justification. He says this is heresy because it destroys the gospel. So it's not a minor thing. It's not you all dunk and we sprinkle. It's not minor. It's not secondary or tertiary. So this doctrine is a large thing. Now, as regards to the Protestant Reformation giving us the gospel, there's a free book on the, thank you for that, on recapturing the gospel, which is the doctrine of justification being justified by faith alone. It was the Protestant Reformers that gave that back to us, that freed it from the Roman Catholic Church. What does sola scriptura mean? Scripture alone. So we oftentimes say Sola Fide and or those kind of things. Sola Fide is actually built upon the Sola Scriptura principle. So those other truths all are contingent upon the truth of the Bible. And so if you've ever looked at the perfections of the Bible, if I gave you guys your OPC ordination exam, I would say, what are the perfections of the Bible? There are four or five or six perfections of the Bible, the perspicuity, the authority, the power, all that. They're all contingent upon the accessibility of the scripture. If you don't have a Bible, or you don't have a Bible that you can understand, Those other things are meaningless. Does that make sense? The Protestant Reformation gave us, the laity, the Bible. And they gave us the Bible, accessibility of the Bible, in the vernacular or the vulgar. What does that mean? What do those words mean, vernacular or vulgar? Common language. So now, I always, I don't like to be polemical, at least in writing. in because then you're prone to be critiqued. And I'm trying to be both accurate and irenic, which means peaceable. The Roman Catholic Church, in essence, forbade, at the time of the Reformation, the giving of the Bible in the vernacular, under the penalty of death. Now, the modern Roman Catholic apologists, if I was a Roman Catholic, I would try to combat that. They will say something like this. Well, Rome wasn't against giving the Bible in the vernacular. They were just against bad translations. You see what I mean? We're not against translating the Bible. Everyone wants to translate the Bible, they would say. We just don't want to translate the Bible poorly. Are Protestants for poor translations of the Bible? No. So I'm going to read a couple things on that. I'm going to read a couple things on that. You can actually read this. I don't know if I recommend this or not, but I'm just going to tell you this. You can read the Council of Trent. So the Protestant Reformation kicks off 1517, essentially. The Catholic Church says, oh, we need to stop up the blood flow here. They have a counter-reformation. The counter-reformation is the Council of Trent, round about 1545. You can actually read the documents from the Council of Trent online. I read them all the time. For me, I like to look at primary source material. I'm not interested on what Vern Snodgrass says about the Catholic Church. If I was a Catholic and I was being misrepresented by a Protestant, I would call them out. Like, we don't believe that. We don't teach that. You are telling others that we teach something we don't. I would call them out. And so if we're going to protest against something, we should at least get what we're protesting correct. Is that right? So I always go to the primary source. You can read the Council of Trent on the sixth, sixth, number after five, session is on justification. If you think that I've ever misrepresented that faith alone business. In anathema, you go, may God curse you to hell for believing this. Sixth session. And it's counciloftrent.com. You can read it all. But the Council of Trent spoke against giving the Bible in vernacular. Actually, it was a document written subsequent. It's called The List of Prohibited Books. I want to read some things from you. This was on 1515. The books of those, I can't even pronounce it, heresy arks, arks as rulers, lead heretics, who after the aforesaid year originated and revived heresies as well as those who have been the heads or the leaders of heretics, get ready, Luther, Zwingli, Calvin, so on and so on and so on. And others like these, whatever their name may be, title or nature of their heresy, all of their writings are absolutely forbidden. The books of other heretics, however, which deal professively with religion are absolutely condemned. Now, this is rule number two. So the guys that we follow and get the way that they think, these guys are heretics. Anything they write is forbidden, and if you get it, it's the penalty of death. Not because you have it, per se, but because they're heretics. So if Luther translates the Bible into German, oh, we're not going to kill him and you for having the Bible in German, but it's because he's a heretic. See how that works? So they tell you up front, no heretics. Who's a heretic? Anybody we don't like. And so if you have a Bible that's been translated by them, even if it's a good translation, up, you broke rule number one, off to the spigot you go. Since it is clear from experience that if the sacred books are permitted everywhere and without discrimination in the vernacular, there will be by reason of the boldness of men more harm than good. Let's see. Books which deal in the vernacular with controversies between Catholics and heretics of our time may not be permitted indiscriminately. And I have lots of proofs where they're essentially saying you cannot translate the Bible into the vernacular because it will do more harm than good. Here's one. The translations of writers, also ecclesiastical, which till now have been edited by condemned authors, are permitted, provided they contain nothing contrary to sound doctrine." In other words, if they're not one of these condemned heretics, they're going to give a little opening to translate the Bible into the common language. Translations of the books of the Old Testament may, in the sound judgment of the bishop, be permitted to learned and pious men only. That means if you're a priest or a Roman Catholic scholar, you might be able to get the Old Testament in the vernacular, but you can't have the New Testament. So when the Catholic person today says, no, no, no, you Protestants are wrong. We just were against bad translations. That's not accurate. They are against giving. It's a farcical that they really wanted to give. Now, you may say, well, John, are you just a persnickety against the Roman Catholic Church? I hope I'm not. Would a pope know what the Roman Catholic Church believes? I'll give two quotes by popes in the 1900s against having the Bible that you all have. which is what we have from the Protestant Reformation. This is Pope John XXIII in 1962. The Catholic Church has a dignity far surpassing that of every merely human society, for it was founded by Christ the Lord. It is altogether fitting, therefore, that the language it uses should be noble, majestic, and non-vernacular. Here's one, 1914, Pope Pius X. 1914. A Christian to whom a Bible has been offered by a Protestant or an agent of the Protestants should reject it with disgust, which is because it is forbidden by the church. If it was accepted by inadvertence, it must be burnt as soon as possible or handed in to the parish priest. So I have like 30 of those quotes. So the Catholic Church did not want us, the people, to have the Bible in the common language. If I gave you John 3.16 in Latin and you didn't speak Latin, would it help you? But if I told you John 3.16, for God so loved the world, if you believe in Him, you have everlasting life, no condemnation, does that help you? We have that because of the men that we are here saying started the Protestant Reformation. History matters. Doctrine matters. Are we being extra persnickety, wanting the Bible? When we have been given this gift, which is a gift, of a Bible in a language that we can use, what's the best way we can honor our religious forefathers by having this Bible? Yeah. Yeah. I have an extensive, and I'd go way too long. I'm just going to tell you in my notes and on the blog, I have a whole, I interact with Wycliffe, with Jan Hus, and with Martin Luther, and with Tyndale. They all wanted the Bible in the language of the common people. And it was death penalty. for the Englishmen, for the Czech, for the German, for the Englishmen, death penalty. And I'm giving the sources. And these guys, was it Tyndale? They tied him to a stake, they strangled him, and then they burned him. And I think, was it Wycliffe? that he died of a stroke and then later at the Council of Constance in like, what was it, 1415 or something like that, 1412, they dug up his bones and then they burned him and threw his ashes in the River Swift or something like that. We have to learn, because we think, well, they don't really believe. Infallible churches don't change. And I'm saying tongue in cheek. You understand. So when someone says the Catholic Church has changed, you're a Protestant, not a Catholic, because the Catholic Church says the Catholic Church doesn't change. Infallible churches can't change by definition. They just do this. It's this. It's just window dressing. It's for people that don't know what the Bible says. When we have the Bible and we study it, what benefit does that do for us? Having the Bible in English, what benefit? We can know we're sinners. What else can we know? We can know Christ. We can know that we're sinners. We can know Jesus Christ is the Savior of sinners. And then we can know how to live pleasingly before Him. And what are we not bound to serve in a servile way anymore when you have the Bible in your own language? If I took away the Bible from you, and we were back in time, and the only one in the church was the priest that had a Bible, and even he didn't read it, but you were dependent upon the church for your religious information, what was your state religiously? Slave, free, what? You're a slave. And you're a slave to what entity? The church, but not just the church, the hierarchy of the church. Even my grandmother, my lifetime, said to me, the Bible is way too hard for regular people to understand Jack. To me. Me. You have to go to the priest. You can't read it for yourself. And when you start reading it for yourself, and you have another entity that's been your dispenser of religious truth, and you look at it and go, Wait a minute, you told me such and so, but Jesus says, what are you gonna be told? You have no right to understand the Bible apart from the magisterium of the church. You need to submit your thinking, your will to the church, the Roman Catholic Church, the magisterium, but we have the Bible. So the Protestant Reformation, I think every generation is in danger of losing the benefit of it because we squander our religious privileges and we don't study history. When my wife and I were away for a little bit, we always put our phones in my truck when we go into a restaurant or to go for a walk. Because when you go anywhere, everyone is glued. We're just glued to that zombie phone. And I'm not against the computer or the phone. We no longer think. We no longer are deep thinkers. Because it's just quicky, quicky, quicky, quicky, quick. But if that's the case, we're never going to. This is 14 pages. No person who's addicted to the phone is going to take 45 minutes to consume this. If you're addicted to the phone and quickie quick, will you absorb this? No. But then in essence, we've lost the benefit of the Protestant Reformation. Does that make sense? Questions, comments? I went too long. And so we have a Bible, because men and women gave their lives to give us a Bible, and to give us a Bible in English, so we could have Christ, and we could have eternal life. No questions? Great. Fabulous. Let's sing some songs. Let's go from that. And what we are going to sing, I have We are going to get your hymnals out, please. I'm going to shut my lapel mic off because I would purify this church down to my wife. I have joy now. One, two, three, four. Let's stand and sing number 92. Is that what we have? Yeah, 92. Let's stand for that guy. You. Oh Oh In the inner home, strength of heart, the striving would be losing. Word of the wife and of the son, the man of God's own choosing. Oh, say does that star-spangled banner yet wave I Oh, say does that star-spangled banner yet wave ♪ Our spirit and our knees arise ♪ ♪ Filled with gloom with the sight of Christ ♪ ♪ And the trembling with love ♪ ♪ The sore toll by no soul ♪ ♪ The mighty day they kneel ♪ ♪ Down to the riot still ♪ is taking from Psalm 46. They consider the Reformation and the vow against the Roman Church as a spiritual vow. Sometimes we look around in our culture, maybe in the Church, and I don't and we fight almost in a carnal fashion. It's a spiritual battle, and the battle is against the Word of God. The next hymn I would like to sing is in reference to that, the Scripture Being Archived. It's hymn number 141. This is the Solus Scriptura principle. Oh, say does that star-spangled banner yet wave O'er the land of the free and the home of the brave His light and truth is strong in perilous nights. Hear, sinners of the home of the brave. We taste His grace and learn His name. ♪ The power and grace of God ♪ ♪ A prisoner here, liberating his chains ♪ ♪ The weariness of all his reigns ♪ ♪ A captive here, deep in his heart ♪ Yes, she's the gold that's like a ray of light. If we reveal to all the light, ♪ To realms of endless days ♪ O grant us grace, almighty Lord ♪ To read and learn your holy word ♪ We serve to keep this truth ♪ We seek and love this Lord And get a two-hand break to sit down. So, when we say, scholarship for the primacy of scripture, does that mean for us as Protestants, we're against church tradition? Yes or no? No, I don't know. Sometimes, the Catholics misunderstand what we're saying, and sometimes Protestants misunderstand What these magisterial or reformed Protestants mean, we have a secondary and a tertiary standard. We have confessions of faith. We think they're legitimate, as long as they're biblical. So for the Protestant, it's not the Bible plus tradition equals the deposit of the faith. It's the Bible and how we explain it or codify it. That's our secondary standard. But that's always subordinate. to the primary. Has our Westminster Confession of Faith ever been changed? Has Catechism been changed? Yeah. And is that legitimate? Yeah, because they're not inspired. So if it's not according to the Word, then you don't agree with it. However, I will just say this. There's a guy I read the other day, Michael Meyer, something like that. And he's saying, don't read the Bible, and don't ever, and he said, read the Bible, but don't ever read any confessions or creeds. That's a red flag, in my opinion. Did the church start with you or the Kentucky Revivals in 1820? No, it went on. And so there have been lots of people that loved the Lord and the Holy Spirit worked in their lives to say, hey, let's fight about this and let's fight for the Bible here. So to disregard 2,000 years of church history, if that guy is telling you on YouTube to put away any kind of year of confessions, I would delete him. Does that make sense? Does this give you the taste? If people are cutting edge on the doctrine of scripture or cutting edge on the doctrine of justification, run for the exit. So sola scriptura doesn't mean disregardation. It just means tradition always has to match with the doctrine, right? Our third hymn, out of the six, will be hymn number 512. I think this is a relationship going on at least. We rely on the good works of Christ to know our own good works for our own salvation. 512. These are Reformation principles that we're singing about. ♪ Who made us, and how He raised us ♪ ♪ Thus far as heaven and earth ♪ ♪ He is the Lord and the Risen Son of God ♪ ♪ In our hearts and souls ♪ ♪ And I pray God you'll hear me Jesus ♪ ♪ And wash away my sins of sins ♪ ♪ For in his love most precious ♪ ♪ Will all our sins be washed away ♪ ♪ The Lord is with you, Jesus ♪ ♪ Be the light of me ♪ ♪ And be the peace of Jesus ♪ ♪ On earth as it is in heaven ♪ ♪ Be the world, Lord, with me, Jesus ♪ This is merely song of mine. It is my heavenly invocation. I only ask Christ to be kind. I love the name of Jesus. He met me through Christ the Lord. I come to Thee, my Jesus, The Holy, Holy God. I come to Thee, my Jesus, The Father's holy child. I long to be with Jesus, love him not when we fall, to see his face, his grace, his purity. So our fourth hymn is going to be Hymn 305. And as you turn there, who here has ever heard of Martin Roy Chauvin? I think that Martin Roy Chauvin died, I want to say, like, 1982, something like that. And I want to say he was born in 1998-something, before 1990. And you can fact-check me on this later. Mark Lloyd-Jones has a quote on the most hated doctrine of the Protestants by the Catholics. And it's what we're going to sing on next. Does anybody have a guess what he argues the Catholic Church hates most about the Protestant Church? The doctrine of perseverance of the saints. And there's a pope. I'm going to say his name is Pope Pius X, 1900s. And he has also quotes against this, that it is presumptuous that you, as a Christian, professor of Christ, should say, I believe in Christ, and I'm saved, E.D. I am going to heaven, I will persevere. They will say, even a Pope can't have that kind of perseverance, because of the idea of merit. It's not all Christ, it's part of you. So when we sing this song on perseverance of the saints, This is what we get from the Protestant Confirmation. I will say this, and I promise I'll be quiet. I mentioned to a person who is smitten with the Roman Catholic Church. They're in the PCF. They love the Roman Catholic Church. And they can't understand my fear of it. And I said to this person, you think, as a product of the grace of the Protestant, you think this church is like the Methodist or the Episcopalian or the Baptist. It is a totally different name. You do not even know what you're going to get into. So here, we're evolving after Sophisticated Elements Methodist. This is a totally different universe. You lose liberty of conscience, religious liberty. It has to be in subjection to the magisterium. And you lose perseverance in the sense, because you're working your way in. Which is why Federal Vision says, there's a first, this-like justification. And then there's a next-like, final justification based on your current works. So I know everyone's like, John Wayne, New York Province Church, and Doug Wilson, and all these guys, because they're teaching that. You're literally forgetting the cause of reprimandation and not unbinding or strangling. Our justification, our perseverance. You lose the cusp. Is it a small thing? How do we know that? So we're going to sit down, put some hands in the back seats. It's three o'clock. No, what, no. 5, excuse me, 544. I'm sorry. You were looking at me like I didn't know what I was doing. I didn't. 544. 544. I'll ♪ You came through the clouds of night ♪ ♪ And in the blood of Christ was shed ♪ ♪ Those golden skies so bright ♪ ♪ Now let the dark clouds pass ♪ ♪ And be full of your light ♪ Oh The land which Joseph established, shall always still be his land. He can with flourish, share, and delight, and all their prospects guide. O masters, we give thee this book, wherein each streams appear, and from the door of ev'ry eye, from the door of ev'ry tear, to him who sits above the floor, We're gonna sing just one more. We're gonna sing, it will be hymn number 70, 700, excuse me. Let's stand for that one. And this is, ♪ Come, ye that love the Lord ♪ ♪ And let our joys be known ♪ ♪ Joy in your suffering ♪ is and every Yeah.