Let's turn to God's Word to the
portion that we were considering last Lord's Day in Isaiah chapter
9 Isaiah chapter 9 and verses 4, 5 and
6 For thou hast broken the yoke
of his burden and the staff of his shoulder, the rod of his
oppressor as in the day of Midian. For every battle of the warrior
is with confused noise and garments rolled in blood, but this shall
be with burning, not in fuel of fire. For unto us a child
is born, unto us a son is given, and the government shall be upon
his shoulder, and his name shall be called Wonderful Counselor,
the Mighty God, the Everlasting Father, the Prince, of peace
and I want us tonight in particular to consider this name and his
name it says and we observe how that name is in the singular
although there are a number of names that follow interesting
also of course in what we read at the end of Matthew's gospel
concerning the name of God when Christ is that one to whom all
authority is given in heaven and in earth, gives commission
to his apostles to preach the gospel amongst all the nations
and those converted ones are to be baptized in the name, it
says singular, in the name of the Father and of the Son and
of the Holy Spirit. There are there three names and
yet they refer to the one God. And again here we have this wonderful
name that is given to the child born and the son that God has
given, even his eternal son. Previously last week we were
looking at what he said in those previous verses, verses 4 and
5 in particular. There we read of the conflict
of the Lord Jesus and the great conquest that he made. We see
something of his humiliation and yet all of that humiliation
ultimately leads to a great triumph We know that this chapter clearly
is speaking to us of the Lord Jesus from what we're told in
the opening verses how those words in verses 1 and 2 are taken
up in the Gospel even in Matthew. We read there in the opening
chapter of Matthew and then shortly afterwards there in chapter 4
of Matthew We have the commencement of the ministry of that one that
was born. When John was cast into prison,
we're told, how Jesus, departing to Galilee and leaving Nazareth,
he came and dwelt in Capernaum, which is upon the seashore in
the borders of Zabulon and Nathalim, that it might be fulfilled. which
was spoken by Esaias the prophet, saying, The land of Zabulun and
the land of Nathalim, by the way of the sea beyond Jordan,
Galilee of the Gentiles, Galilee of the nations, the people which
sat in darkness saw great lights, and to them which sat in the
region and shadow of death, lights He sprung up. Here is the fulfilment
then in the ministry of the Lord Jesus, the fulfilment of all
these things that are being written here in Isaiah chapter 9. And so we were considering this
remarkable person in whom we have the fulfilment of Scripture,
the person of the Lord Jesus, spoken of of course in verse
6 as the child, the child that is to be born, But we observe
how the Son is not born, He is the Eternal Son, the Only Begotten
Son of God. But God gives His Son. Oh, when
the fullness of the time was come, God sent forth His Son,
made of a woman, made under the law. He is Jesus Christ, the
Son of the Father, in truth and law. Remember the language that
John employs as he answers those who would deny the truth of that
deity of the Messiah, the Christ, how he speaks against those who
would deny the truth of his eternal Sonship, whosoever transgresseth
and abideth not in the doctrine of Christ hath not God, He that
abideth in the doctrine of Christ, he hath both the Father and the
Son. And here we have that One spoken
of then. That provision that God has made
unto us. Unto us, it says, twice. The Child born, the Son given. And we became a real man. how He is made lower than the
angels, takes upon Him the very nature of men, takes
upon Him the seed of Abraham, and because the children were
partakers of flesh and blood, He likewise takes part of the
same, we're told. And so the message of those angels
at His birth, when He addresses the shepherds For unto you is
born this day in the city of David a Saviour, which is Christ
the Lord. Unto you, that is unto you men,
you sinful men and women, or the
person that is being spoken of. But then we were more particularly
last time concerned to say something with regards to that work that
is being spoken of. in verses 4 and 5. Now was broken
the yoke of his burden, the staff of his shoulder, the rod of his
oppressor, as in the day of Midian. Now Christ has satisfied the
yoke, the staff, the rod of the Lord of God. He was made of a
woman, he was made under the law. Now he has answered the
law, the strength of sin is the law, it says. but thanks be to
God who giveth us the victory through our Lord Jesus Christ.
Oh, that law of God! Oh, it terrifies the sinner,
that ministry of condemnation. And yet Christ is that One who
hath redeemed us from the curse of the law, being made a curse
for us. For it is written, Cursed is
everyone that hangeth on a tree. And how it has cost him. Oh,
it has cost him so dearly. Paul says the weapons of our
warfare are not carnal but mighty through God to the pulling down
of strongholds. And so we have it here. Verse
5 Every battle of the warrior is with confused noise and garments
rolled in blood, but this shall be with burning and fuel of fire. The work of the Lord Jesus. all
that he has to endure, not just the contradiction of sinners
against himself, but all that he must bear of the righteous
indignation of God as he makes his soul an offering for sin.
He is that one who is the great propitiatory sacrifice, bearing
in his own person all the wrath of God against the sins of his
people. And then we come to his name,
His name shall be called, it says.
Now, as we said last time, in the context here, we see much
concerning the significance of names. Remember what's said at
the beginning of the eighth chapter, and I remarked on this last time,
the historical context. the kingdoms of Syria and Israel
had entered into league, into a confederacy against Judah. But God is going to appear on
behalf of little Judah. Judah with its capital there
at Jerusalem. There'd been a terrible division
in the ancient kingdom of Israel when upon the death of King Solomon,
his son Rehoboam, had behaved so foolishly and the northern
tribes had rebelled and chosen Jeroboam, the son of Nebat, to
be their king and he'd established his capital at Samaria. And there
were just now those two tribes in the south, Judah and Benjamin,
with their capital at Jerusalem, loyal to the house of David. and suddenly you see Israel in
the north enters into league with the Syrians and their capital
at Damascus and opposed to Judah but God will appear and God's
going to overthrow this confederacy and he will do it by means of
the Assyrians the Assyrians came and the Assyrians did destroyed
the northern kingdom of Israel. They came south, they came even
into Judah in the days of that good king Ezekiel, as we'll read
later here, Ezekiel chapter 36, and the following chapters of
the Assyrians at the very gates of Jerusalem. But God, God delivers
Ezekiel, God delivers Jerusalem, God delivers Judah, but not so
with regards to Israel. But here is the prophet, What
does he say at the beginning of chapter 8? Moreover the Lord
said unto me, Take thee a great roll, and write in it with a
man's pen concerning Meher Shalalashbas. And I took unto me faithful witnesses
to record, Uriah the priest and Zechariah the son of Jeberechiah.
And I went unto the prophetess, and she conceived and bare a
son. Then said the Lord to me, Call his name Meher Shalalashbaz. For before the child shall have
knowledge to cry, My father and my mother, the riches of Damascus
and the spoil of Samaria shall be taken away before the king
of Assyria. All this prophecy in the name
that is given to the child and the margin tells us the meaning
of that Hebrew name. In making speed to the spoil
he hasteneth the prey. Before ever this child can utter
the word dad. Before it has knowledge to cry
my father or mama, my mother. the riches of Damascus, that
is Syria, the spoil of Samaria, that is Israel, shall be taken
away before the king of Assyria. You see what the Prophet says
later there in verse 18 of that chapter, Behold, I and the children
whom the Lord hath given me are for signs and for wonders in
Israel from the Lord of hosts which dwelleth in man's eyes.
or the significance of names. And so we must acknowledge here
the significance of this name. Now, remember there is a certain
ascending scale in the three verses that we have. Verses 4,
5 and 6 each word, or each verse rather, begins with the word
for, for thou hast broken the yoke of his burden for every
battle of the warrior for unto us a child is born and unto us
a son is given and all as it were reaches its climax here
in the sixth verse in reference to this child, this son given
and the name All we read there in Matthew chapter 1 concerning
his name, as the angel says to Joseph, Thou shalt call his name
Jesus for he shall save his people from their sins. There are many names that are
given to the Lord Jesus. But let us just for a while consider
this name and I want to observe some three things with regards
to the name as we have it here. First of all, the wonder of the
name, and then secondly, the purpose of God that is being
revealed, and then thirdly, he is the one who comes to obtain
peace. That's the great work that he
accomplishes. First of all then, the wonder
of the name. And here, of course, we have
to consider again the person. The person of the Lord Jesus
Christ. His name shall be called Wonderful. It means surpassing, extraordinary. This is the name. There are so
many names, as I said, a multitude of names when we search the Scriptures.
Just a few weeks ago we were considering that name that's
mentioned in Micah. He is the breaker. Remember the experience of the
parents of Samson. There in Judges chapter 13 when
the angel of the Lord appears unto them concerning the birth
of his son. Manoah's wife will be with child.
This is Samson who is to be raised as a judge, a deliverer there
in Israel. And then Manoah inquires after
his name, tell me thy name. And what does the angel say?
Why askest thou after my name, seeing it is secret? But the
margin says that the word is wonderful. It's this same word
as we have here in this sixth verse, thou shalt call his name
wonderful, secret. All the mystery of it, it's the
person. It's the person of the Lord Jesus Christ. And this one,
this child born, why he is a real man. He's a real man. And we see that in the account
that we have in the Gospel. John who speaks so much of his
deity and asserts the truth of his deity that he is God, it's
the same apostle who also clearly demonstrates the reality of his
human nature. There in John chapter 4 as he
must need to go through some area, we see him coming to the
well at Saika, and he sits by the well. Why does he sit by
the well? Because he is weary. That's what
it says. He knew what it was to feel weary,
to feel tired, to need rest. I'm sure we all know what it
is at times to be weary. Sometimes we want just to sit
down, sometimes we feel so weary, we want more than a seat, we
want to lie down, we want to regain our strength. And this
is the Lord Jesus Christ. He comes to the well and He sits
down because He is wearied with His journey. Or the wonder of
it, because He is never anything less than God. But then John
goes on in chapter 11 to speak of this man weeping. There at the grave of his friend
Lazarus, when he sees the distress of Mary and Martha, and the Lord
weeps. And they're real tears, they're
not crocodile tears. This isn't mere pretence, how
we see something of his human emotion. Oh, time and again he's
moved with compassion, you see. This is a real man. And what
a comfort that is to our friends. Oh, we have not an High Priest
which cannot be touched with the feeling of our infirmities.
He was tempted in all points like us, we are yet without sin.
He is touched, touched with the feeling of our infirmities, our
sinless infirmities. There's nothing of sin here.
He's a real man, but he's a sinless man. He's a sinless man. And the fact that he is without
sin in no way diminishes the reality of his humanity. Some say, quite wrongly, that
sin is human. Sin is not human. When God made
man, he was a human being. When God made woman, she was
a human being. But they were sinless. Remember
how when God makes a man, he has that counsel, that consultation
as he were with himself. Let us make man. Here are the
three persons of the Godhead. Let us make man in our image,
after our likeness. man is made as God's image bearer
and he comes there from the hand of his Creator and is a real
man and she's a real woman then there is nothing of any sin in
either of them and the Lord Jesus Christ is
that one set before us here as the sinless man now Adam and
Eve were made sinless, but they sinned. Oh, they sinned. Who can bring a clean thing out
of an unclean one? Sin, therefore, has come down
the generations. When Adam and Eve bear a son,
that son is in their own likeness, the likeness of sinners. And so it is that all who are
born into this world are born dead in trespasses and sins.
How can he be clean that he's born of a woman? asks Job. It is not possible. But here you see we have one
whose birth is a miracle. The child is born. But how is
this child born? Well, previously we're told.
Remember the language in chapter 7, 14. Therefore the Lord himself
shall give you a sign. Behold, a virgin shall conceive
and bear a son and shall call his name Immanuel. And we read there in Matthew And that verse was fulfilled
at the birth of the Lord Jesus Christ. He is that Emmanuel.
God with us, born of a virgin, the Holy Ghost shall come upon
thee, the power of the Highest shall overshadow thee. Therefore
also that Holy Thing that shall be born of thee shall be called
the Son of God. that holy thing, that human nature,
that sinless human nature, joined now to the eternal Son of God. Oh, how wonderful it is to behold
that great mystery of godliness, that God was manifest in the
flesh. And so here we see also that
His name He's not only wonderful, His name is also the Mighty God. He's the Mighty God. No less
almighty at His birth than on His throne above. His shoulders held up heaven
and earth when Mary held up His. Oh, He is that One, you see.
who is God's. When there's God, what do we
read here? The government shall be upon His shoulder. And again in verse 7, of the
increase of His government and please there shall be no end upon the throne of David and
upon His kingdom to order and to establish it with judgment
and with justice from henceforth even for ever. The government
is upon his shoulders, he's a mighty God. He's the creator of all
things. But he's not only the creator
of all things, he is the one who upholds and sustains all
things. Now John speaks of him there
in the opening verses of the Gospel. In the beginning was
the Word, and the Word was with God, and the Word was God. The
same was in the beginning with God. All things were made by
Him. And without Him was not anything
made that was made. Oh John could not be clearer.
This is the Almighty God. Again Paul speaks of Him, the
brightness of God's glory. The express image of His person
upholding all things. by the word of his power. For
he upholds all of creation. And that is the truth, even when
he is being held up and supported as a little babe by his mother. How can we ever begin to understand
that, to explain that? That little babe is true almighty God. Oh, no
wonder his name is wonderful. But then, there's the wonder
of his name, Buddha. What else do we see here in the
name? We see something of the purpose
of God. The great purpose of God. He is also spoken of as Counselor. His name shall be called Counselor. Now what does this indicate to
us? Well, we know that He is party
to the eternal councils of the Trinity. He's party to the great
covenant of redemption. God's eternal purpose of grace. Oh, we're told how the Council
of Peace shall be between them both. Zechariah 6.13. What is that Council of Peace?
It's the covenant of grace. That covenant that is revealed
to us in the fullness of the time when God sends forth His
Son. It's the New Testament. It's the New Covenant. God's
great purpose of the salvation of sinners, and He is party.
He's party to that covenant. Of course He was party to that
council that was held at the beginning of creation, as we
have it there in Genesis 1, 26. God speaking with Himself, let
us make man in our image after our likeness. Oh, that's the
first creation. But then, of course, in the mystery
of God's ways, there must be Genesis chapter 3, there must
be the entrance of sin, there must be the fall of our first
parents, because this is the great purpose of God, that there
will be such a revelation of God in and through the person
of his only begotten Son, who comes to be the Saviour of sinners. and he is party to all this council. He is the councillor. But he's
not only the councillor in the sense that he is party with God
the Father and God the Son, to the Great Covenant, but he is
also a councillor in the words that we find him speaking on
earth. He is that one who is the wisdom
of God. And we see there in Proverbs
chapter 1 how wisdom puts forth her voice. How wisdom speaks. Look at the language that wisdom
speaks there. Proverbs chapter 1, the opening
chapter. Verse 20. Wisdom crieth without. She uttereth her voice in the
streets. She crieth in the chief place
of concourse, in the openings of the gates, in the city. She uttereth her words, saying,
or as she speaks. And where does she speak? The
chief place of concourse, That is where the people are gathered,
where there are great assemblies of the people. It's a public
proclamation. And how we see all of this being
fulfilled in the ministry of the Lord Jesus, when that great
day of the feast comes there in the 7th of John. Or look at
what we're told, John 7 verse 37, In the last day, that great day
of the feast, Jesus stood and cried, saying, If any man thirst,
let him come unto me and drink. He that believeth on me, as the
Scripture hath said, out of his belly shall flow rivers of living
water. But this spake he of the Spirit,
which they that believe on him should receive. For the Holy
Ghost was not yet given, because of Jesus was not yet glorified. Oh, but how he speaks, and what
words, what words, his counsel. How he calls to men, how he addresses
men. How he is that one who is so
kind, gracious, tender, compassionate. He doesn't break the bruised
reed, he doesn't quench the smoking flax. Oh, but then he rebukes
men. There in Proverbs, that opening
chapter he says but ye have set at nought all my counsel and
woods none of my reproof oh friends are we those who set at nought
his counsel ignore his words disobey his precepts scorn his
gracious invitations this is the one who comes and speaks
you see And what kind words he speaks time and time and time
again. Look at the way in which he addresses
the churches. You remember how there in Revelation,
the second and the third chapters, we have those letters that the
glorified Christ sends to the seven churches. The churches
of Asia Minor. And amongst them he sends to
the church at Laodicea. Revelation chapter 3. What a church is this! I know thy works, he says, that
thou art neither cold nor hot. I would that thou wert cold or
hot, so then, because thou art lukewarm, neither cold nor hot,
I will spew thee out of my mouth. What a church is this! Thou sayest,
I am rich and increased with goods, and have needed nothing,
but knowest not that thou art wretched, and miserable, and
poor, and blind, and naked. And then we come to the Lord's
counsel. I counsel thee, he says, I counsel thee to buy of me gold
tried in the fire, that thou mayest be rich, and white raiment,
that thou mayest be clothed, and that the shame of thy nakedness
do not appear, and anoint thine eyes with thyself that thou mayest
see. As many as I love, I rebuke and
chasten. Be zealous therefore and repent.
Behold, I stand at the door and knock. If any man hear my voice
and open the door, I will come into him and will sup with him
and he with me." These words Much abused words, often taken
as if it's an address to the world, to the unconverted. This
is the word of the Lord to the church at Laodicea. And what
gracious counsel. He is that one who is the counsellor. Oh, he's part of the great purpose
of God. He's there, you see, in the councils
of eternity. in the covenant of grace but
he comes and now he speaks gracious words revealing to us that gospel
of the grace of God he is that one who is not only
the counselor he is also here spoken of as the everlasting
father the everlasting father we're
thinking now in terms of the purpose of God And when we think of the purpose
of God, we see Him as the Counselor, we see Him also, in a sense,
as the Everlasting Father. In God's purpose of salvation,
who is the covenant head of all the election of grace? It's the
Lord Jesus Christ. We referred already to the words
that we have there in verse 18 of the previous chapter, Behold
I and the children whom the Lord hath given me, And do you remember
how those words are taken up by Paul in Hebrews chapter 2? And there at verse 13 they are
applied quite specifically to the Lord Jesus Christ. It's not
so much Isaiah. What was true of Isaiah, that
child that was born that we read of at the beginning of chapter
8, with that strange name, But more than Isaiah, this is
Christ. Behold I, He says, and the children which God hath given
me. Why? He also is an everlasting
Father. He has His children. All those who are elect, how
were they chosen? According as He hath chosen us
in Him. They are chosen in the Lord Jesus
Christ before the foundation of the world. In the great purpose
of God He is the Counselor, He is the Everlasting Father. Oh,
we see it in the wonder of His Name, the purpose of God, and then
thirdly, finally, we see Him as that One who is the Prince
of Peace. And this again reminds us of
the work. It's the work of the Lord Jesus
Christ. That that we were really considering
last time, all that work that is being spoken of in verses
4 and 5 to procure this peace, all how the angels sang at his
birth, glory to God in the highest and on earth, peace, goodwill
towards men. Now, you know that's a verse
there in Luke 2.14 that is mangled in so many of the modern
translations in the RSV and the NASB. It has the idea of peace
toward men of goodwill. That's what they suggest that
the angels sang. Glory to God in the highest on
earth peace among men with whom he is well pleased. As if God is well pleased with
men and so God sends his peace to those who have some way or
other pleased him. It's a mangling of the verse.
How do we have it here in our authorized version? It's on earth,
peace, goodwill towards men. Oh, it's God looking upon men,
not as those who please Him, but looking upon those who are
by nature alienated from Him, enemies to Him. There is no man that sinneth
not, as says King Solomon in his prayer at the dedication
of the temple. The preacher. Again, it's Solomon
there in Ecclesiastes 7. There is not a just man upon
the earth, he says, that doeth good and sinneth not. Paul tells us all have sinned
and come short of the glory of God. All have sinned, without
exception. And you remember how in that
third chapter of his epistle to the Romans, We see the Apostle
referring to the Psalms, and he's referring to two particular
Psalms, Psalms 14 and 53, and he quotes them at length. As
it is written, There is none righteous, no, not one. There
is none that understandeth. There is none that seeketh after
God. They are all gone out of the way. They are together become
unprofitable. There is none that doeth good,
no, not one. Their throat is an open sepulcher, with their
tongues they have used deceit. The poison of asps is under their
lips, whose mouth is full of cursing and bitterness. Their
feet are swift to shed blood. Destruction and misery are in
their ways, the way of peace. The way of peace they have not
known. There is no fear of God before their eyes." He quotes
so extensively from those two Psalms. And so three times, three
times we have that very detailed solemn description of what men
are by nature. And it is the Lord Jesus Christ
who comes as that One who is the Prince of Peace. He comes
to reconcile such sinners as these are, to reconcile them
unto God. Oh, He is that One who bears
That that was there just deserts. Cursed is everyone that continueth
not in all things written in the book of the law to do them. There under the curse, he bears
that curse. Christ hath redeemed us from
the curse of the law, being made a curse for us. For it is written,
Cursed is everyone that hangeth on a trough. He makes peace.
Oh, we referred this morning to those words in Colossians
1, 20 following. He makes peace through the blood
of His cross. Why, He is the propitiation,
remember. He is the propitiation for our
sins. Here in His love, not that we
love God, but that He loved us and sent His Son to be the propitiation
for our sins. It's a technical term. It's a
theological word. But it's in the Bible. And let
us be serious students of the Word of God. And try to understand
why the Word is there. Because it reminds us of that
Godward aspect of the work of the Lord Jesus. Oh, God is a holy God, a righteous
God, a just God. He can by no means clear the
guilt. His justice must be satisfied. He is angry with the wicked every
day. But the Lord Jesus Christ has
come and He has dealt with all of that. He's not just blotted
out the transgressions of His people. Oh, He has borne the
wrath of God. against the sins of his people.
This is the man. This man shall be the peace. All his very person proclaims
peace to sinners. The prince of peace. Thou shalt call his name Jesus
for he shall save his people from their sins. and He has not
only accomplished salvation. Oh, let us remember this, He
has not only accomplished salvation, He applies salvation. He makes
salvation real in the souls of His people. Thou hast broken the yoke of
His burden, the staff of His shoulder, the rod of His oppressor,
as in the days of Midian. we're told in verse 4. Luther
says these burdens and oppressors are death, sin, the law. And what has the Lord Jesus Christ
done? He has come. And he has answered all the terrors
of that Lord of God that we have broken. Remember that word that
we have later in the next chapter. Chapter 10, verse 27, it shall
come to pass in that day, or that day, the last day, the Gospel
day, the day in which we are living, it shall come to pass
in that day that his burden shall be taken away from off thy shoulder,
his yoke from off thy neck, and the yoke shall be destroyed because
of the anointing, or the anointing the Lord Jesus Christ the Anointed
One, the One to whom the Father giveth the Spirit without any
measure. Oh, He is that One, you see,
He comes and He deals with His people, He breaks their hard
hearts. We looked just two or three weeks
ago now at that remarkable word in the lips of the prophet Micah,
concerning him who is spoken of there as the Breaker. Micah chapter 2 and verse 13. The Breaker is come up before
them. They have broken up and have
passed through the gate. I have gone out by it, and their
king shall pass before them, and the Lord on the head of them.
Oh, this one who is the King of kings and the Lord of lords. Why, he is that blessed breaker,
is he not? We see him. We see him there
in the book of the Revelation. In chapter 19, what does John say? I saw heaven
open. And behold, a white horse that
sat upon him was called Faithful and True. And in righteousness
he doth judge and make war. His eyes were as a flame of fire. It's the same one that he had
seen in chapter 1. His eyes were as a flame of fire.
On his head were many crowns. And he had a name written that
no man knew but himself. And he was clothed with a vesture
dipped in blood, and his name is called the Word of God. And
the armies which were in heaven followed him upon white horses,
clothed in fine linen, white and clean. And out of his mouth
goeth a sharp sword, that with it he should smite the nations,
and he shall rule them with a rod of iron, and he treadeth the
winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and
on his thigh a name written, King of kings and Lord of lords. Oh, this is the one he goes forth
to break our hearts. He converts sinners unto himself. Remember the language of dear
John Kent. Join thou my soul, for thou canst
tell how grace divine broke up thy cell. and loose thy native
chains. This is how he becomes the Prince
of Peace, when he applies that great salvation that he
has procured. Thou hast broken the yoke of
his burden, the staff of his shoulder, the rod of his oppressor,
as in the day of Midian. For every battle of the warrior
is with confused noise, and garments rolled in blood, But this shall
be with burning and fuel of fire. O the weapons of this warfare! Nay, not carnal, thou mightiest
through God to the pulling down of the strongholds of Satan. For unto us a child is born,
unto us a son is given, and the government shall be upon his
shoulder and his name. O friends, His name, it is that name which is above
every name, the only name under heaven given amongst men, whereby
we must be saved. It is that name that is like
ointment poured forth. O God, grant that we might be
those who know the name, who are trusting in the Lord Jesus
Christ, that He might be our Lord, and have in all. The Lord bless his word to us. Amen. Now let us conclude our
worship as we sing the hymn 138 and the tune is Lydia 177. Jesus,
I love thy charming name, tis music
in my ear, fine would I sound it out so
loud that earth and heaven might hear." The Hymn 138.