Sermons of Christmas Evans Part 21

I. There are many pa.s.sages in the word of G.o.d which show the excellency of faith; but there is only one pa.s.sage which contains an exact definition of faith; and that you will find in the first verse of the eleventh chapter of Paul's epistle to the Hebrews:-"Now faith is the substance of things hoped for, the evidence of things not seen"-or, as it may be read-the confidence of things hoped for, the conviction of things not seen. I am surprised that divines have taken so little notice of this pa.s.sage, in treating of the nature of faith. Generally, they wander in the wilderness without a guide; they put out to sea without compa.s.s, chart, or helm. Some of them make faith every thing, and others make it almost nothing. According to the apostle's definition, it consists of these two things:-a conviction of the truth of the gospel testimony relative to things invisible, and a confidence in the character and word of the invisible Testifier. This is a common-sense definition. Here is no mystification or obscurity. In this way the term faith is understood by all men. In the ordinary transactions of business, we seldom mistake each other on this subject; why should we in the great concern of salvation pending between us and G.o.d?

Here is a man who has a note for an amount sufficient to support him comfortably, were he to live a thousand years. Still he appears very unhappy-full of doubts and fears about his future subsistence. Ask him-"Friend, what think you of that note? is it genuine?" "O yes," he replies, "I am perfectly satisfied that it is genuine." "What is the reason, then, that you are not more cheerful and happy?" "Alas, I have no confidence in the bank." The man is without faith. True, he believes-he believes that the note is not a counterfeit-he is well satisfied of its genuineness; but such a belief is not sufficient, while he is suspicious of the bank-produces no change in his feelings or his conduct. But if, in addition to his conviction of the genuineness of the note, he could be satisfied of the goodness of the bank, then you should find him quite another man. These two things united const.i.tute faith:-Believing the truth of the gospel respecting things unseen; and trusting in the power and faithfulness of G.o.d, through our Lord Jesus Christ, to fulfil his promises. This is the faith that justifieth the unG.o.dly; this is the faith that overcometh the world.

Now every one of you believes the truth of the gospel; but the promises of the gospel, which are worthy of all acceptation, some of you have not accepted-are no more influenced by them than if they did not belong to you. The gospel contains a pearl of great price-"an inheritance incorruptible, undefiled, and that fadeth not away;" but your confidence in the promise is feeble and inefficient-does not lead you to prayer-does not influence your conduct, so as to bring you in possession of this heavenly treasure. You have no faith. You have one of the elements of faith, but not the other. You have the belief, but not the confidence-that part of faith which belongs to the intellect, but not that which belongs to the heart. Therefore you are still poor, and naked, and miserable.

The Holy Scriptures record many admirable instances of true faith; in which confidence in the character, the providence, and the promises of G.o.d, rises into the most perfect a.s.surance. Behold those women on the bank of the Nile. They are making a basket of bulrushes, and plastering it with bitumen. Placing the infant Moses therein, they commit the frail ark to the floods. Jochebed, why dost thou not fear that the child will be drowned? "I believe the promises of G.o.d, I believe that he will do good unto his people. I trust in him for the salvation of Israel."

See that old man on mount Moriah. He has built a rude altar, and laid fire and wood thereon. He has bound his own son-his only son-his well-beloved Isaac, and is about to offer him as a sacrifice. Abraham, stay thy hand. Wilt thou slay thy only son? Then what will become of the promise? "My mind is easy. I will obey G.o.d. I believe he is able to raise Isaac from the dead. I feel a.s.sured that he will return home with me alive, and that from him will spring the Messiah." So Abraham determined to offer Isaac upon the altar, for he confided in the promise-"In Isaac shall thy seed be called."

We have another instance in the Centurion whose servant was healed by our Lord. He had perfect confidence in the word of Christ, even though Christ had given him no promise. "Only say in a word," said he, "and my servant shall be healed. Thy word created the world; thy word has quickened the dead; and thy word can accomplish a cure without a journey to my house." This is an instance of remarkable faith; and our Lord testified-"I have not found so great faith, no, not in Israel."

Whatever the object of faith, it is always the same in its nature, though not always the same in degree. Christ said to his disciples-"O ye of little faith!" and the apostle saith of Abraham-"He was strong in faith, giving glory to G.o.d." Faith is represented in the Scriptures by a variety of expressions, such as-believing the testimony of G.o.d-relying or staying upon the Lord-waiting upon him-trusting in him-looking unto him-coming to Christ-putting on the Lord Jesus-committing the keeping of the soul to him, as unto a faithful Creator. These different expressions denote the several modifications of faith, and its several degrees of intensity; but they all fall under the apostolical definition noticed above.

The language of the law was-"Do this and live." The language of the gospel is-"Believe on the Lord Jesus Christ, and thou shalt he saved."

Faith in Christ is the prescribed and only condition of acceptance with G.o.d. Christ is the way, and the truth, and the life; no man cometh unto the Father but by him. Faith is the eye with which we behold his mercy; faith is the hand by which we receive his blessings; faith is the golden chain which binds us to him for ever. The necessity of faith in the merit and righteousness of our Divine Mediator, as the condition of salvation, is a truth which lies scattered over the surface of inspired Scripture. G.o.d has always owned and blessed its proclamation in the conversion of souls. It was the article of Luther's emanc.i.p.ation from legal bondage. It was the master-key which unlocked the iron gates of Antichrist, and poured the true light over all Europe; so that neither pope nor council, nor both together, could hide it again under a bushel.

And in the church of England, even in its present weak and languid state, whenever one of its ministers preaches clearly and faithfully this blessed doctrine, souls are given him as the seals of his ministry.

There is no end to the praises of faith. Faith is the gla.s.s that draws fire from the Sun of Righteousness. Faith is the wedding ring that joins the sinner to Christ in an everlasting covenant. Faith is the living principle of all holy obedience, working by love, and purifying the heart. If G.o.d command a man to leave his country and his kindred, and go into a strange land-to offer his beloved son as a sacrifice upon the altar-to build an ark on dry ground-to go to the fiery furnace, or the lions' den-to face his exasperated foes at Jerusalem, or hide from them in the caves of the mountains-it is faith that prompts him to the painful duty, and sustains him therein, in spite of improbabilities; and amidst difficulties, dangers, and deaths.

II. This brings us to notice the importance and utility of faith as a shield. "And above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."

Faith is in some respects the first of all the Christian graces. It is the beginning of spiritual life in the soul-the originating and sustaining principle of all evangelical holiness. Having faith, we have nothing to do but to add to it all the rest of our lives. "Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience G.o.dliness, and to G.o.dliness brotherly kindness, and to brotherly kindness charity."

Love is in some respects superior to faith, and shall live and rejoice before the throne when faith shall have finished its work; but faith is an impenetrable shield, such as love cannot furnish, on the field of battle. The shield was a broad piece of defensive armor, worn ordinarily on the left arm; and which, being movable, might be used to defend any part of the body. According to Homer, the shields of some of the warriors at the siege of Troy were made of sevenfold thick bull-hides, covered with bra.s.s.

The value of "the shield of faith" is seen in the case of David. Look down there in the valley. There is Goliath of Gath, the chief of the giants, blaspheming, and defying the armies of the living G.o.d. His spear is as a weaver's beam, and his armor-bearer carries before him an enormous shield. And there is a fine-looking young man going down to meet him, without any visible weapons, except his shepherd's sling, and five smooth stones from the brook. David! hast thou no fear? Rash youth! is thy unpractised hand able to cope with the mailed champion of Philistia? "I will go and meet him in the name of my G.o.d, for I know that the Lord will deliver him into my hand. G.o.d will avenge his people, and vindicate his own honor against the insults of his enemies. He who defended me against the lion and the bear will save me from the hand of the blasphemer, and glorify himself this day before the thousands of Israel." He moves on, invincibly shielded by his faith, and the next moment Goliath is slain with his own sword.

Let us look again at the case of Abraham. G.o.d said unto him-"Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering, upon one of the mountains that I will tell thee of." Now the enemy a.s.sails him, in the persuasive language of natural affection, and carnal reasoning; and every word is like a flaming arrow in the patriarch's heart:-"Abraham! if thou obey this command, thou wilt disobey thereby many other commands. G.o.d hath said-'Thou shalt not kill;' and wilt thou shed the blood of thy own child? Canst thou so trample upon the law of G.o.d, and all the tender instincts of human nature? How will thy servants regard thee-how will the world look upon thee, after so horrible a deed? What will they think of thy G.o.d, when they hear that he has required at thy hand the immolation of thy only son? Will it not bring everlasting dishonor upon his name? And what will become of the Divine promise upon which thy faith is built-that from Isaac's loins shall spring the Messiah, the hope of the world? Besides, thou wilt certainly break poor old Sarah's heart; she will never be able to survive the loss, in so dreadful a manner, of her darling boy. If thou hast any feelings of humanity in thy heart, any fear of G.o.d before thine eyes, any regard for the glory of his name among men, refrain from that deed of blood!"

Such were the "fiery darts" which "the wicked one" hurled at the good man's heart, but they fell harmless upon his "shield of faith." "He staggered not at the promise through unbelief." "He conferred not with flesh and blood." He rose up early in the morning, took Isaac and the servants, and set out for the appointed place of sacrifice. He travelled three days toward Moriah, with a settled purpose to cut Isaac's body in pieces, and shed the blood of his heart upon the altar, and burn it to ashes in the consuming flames. He loved his son as his own soul, but the command of G.o.d was dearer to his heart. "And Abraham said unto his young men-Abide ye here with the a.s.s, and I and the lad will go yonder, and worship, and come again to you;" for he firmly believed that G.o.d would raise his son from the ashes of the altar, and that they would return together. I see them ascending the hill-O, what an ascent was that!

Never was there a walk so sorrowful, till the great Ant.i.type of Isaac ascended the same mountain to "make his soul a sacrifice for sin." The altar is built, the fire and the wood are placed thereon; and O for words to describe the feelings of both father and son, when Abraham laid hold on Isaac, and took the knife to plunge it into his heart! There is a pause. The patriarch's arm is stretched aloft, with the instrument of death. G.o.d of mercy! is there no help for a father? Earth cannot speak; but there comes a voice from heaven; and O, with what melody it rings through Abraham's heart!-"Abraham! Abraham! lay not thine hand upon the lad; for now I know that thou fearest G.o.d, seeing thou hast not withheld thy son, thine only son, from me."

There was the triumph of faith. "By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it was said-In Isaac shall thy seed be called; accounting that G.o.d was able to raise him up even from the dead, from whence also he received him in a figure." The patriarch's faith quenched "all the fiery darts of the wicked one," which were cast at him in this dreadful trial.

The arrows of the orientals were often poisoned at one end, and ignited at the other. It is to this circ.u.mstance the apostle alludes in the phrase-"the fiery darts of the wicked," or the wicked one. Satan has his quiver full of impoisoned and flaming arrows, from which the servants of Christ would be much endangered without "the shield of faith." He shot one of them at Eve in Paradise, and set the whole world on fire, "and it is set on fire of h.e.l.l." He shot an arrow of l.u.s.t at David, and an arrow of fear at Peter; and both of them were dreadfully wounded in the back.

He shot an arrow of covetousness at Judas, and another at Ananias and Sapphira; and having no "shield of faith," they were smitten, and dropped down into h.e.l.l.

The devil is a fierce and malicious enemy, "going about as a roaring lion, seeking whom he may devour." Fain would he destroy all the holy from the earth. His "fiery darts" inflame the heart with the love of sin, the fear of man, the torments of remorse, and the apprehensions of judgment and fiery indignation. But when the heart is shielded by the faith of the gospel-when we clearly understand the truth as it is in Jesus, cordially a.s.sent to it, appropriate it experimentally, and surrender ourselves to its sanctifying influence-they have no power to injure, and the Christian is more than conqueror.

"Cast not away, therefore, the beginning of your confidence, which hath great recompense of reward." Grasp firmly the shield. Whatever the aspect of the fight, hold it fast till the end. You will need it through all the campaign. You will need it especially in your contest with "the last enemy, which is death." "Be steadfast, immovable, always abounding in the work of the Lord." So shall you be able to testify with Paul, when he antic.i.p.ated the termination of the warfare-"I have fought a good fight; I have finished my course; I have kept the faith; and henceforth there is laid up for me a crown of righteousness, which the Lord-the righteous judge-shall give unto me in that day."

SERMON XXI.

THE PARACLETE.

"_And I will pray the Father_, _and he shall give you another Comforter_, _that he may abide with you for ever_; _even the Spirit of Truth_, _whom the world cannot receive_, _because it seeth him not_, _neither knoweth him_; _but ye know him_, _for he dwelleth with you_, _and shall be in you_."-John xiv. 16, 17.

THE Bible is a most wonderful book. It came to us from heaven, and is stamped with the Spirit and the character of heaven. It a.s.sails our favorite maxims and customs, and declares that he who will be the friend of this world is the enemy of G.o.d. It will consent to no compromise with sin. It will not in the least accommodate itself to the carnal inclinations of the human heart. What is written is written, and not one jot or t.i.ttle can be altered till heaven and earth shall pa.s.s away. It is the sword of G.o.d, by which he conquers the nations-the instrument of his grace, by which he renovates the world. Like the ark in the land of the Philistines, which was mightier than all their lords, and Dagon their G.o.d, it is more than a match for the cunning and prowess of the Prince of Darkness and his hosts. He who disobeys it kindles a volcano; he who obeys opens to himself a fountain of living waters. And the secret of all its wonderful qualities and achievements is found in its Divine inspiration, and the power of the Holy Ghost which accompanies its truths. It is "the sword of the Spirit," and the Spirit that brought it into the world continues in the world to wield it, and render it quick and powerful.

These remarks introduce to our consideration the mission and office of the Holy Ghost, of which our Saviour speaks in the language of the text.

And,

I. We remark, that the Holy Ghost is evidently not a Divine attribute merely, but a Divine person.

His personality is proved by the terms applied to him in the text-the "Comforter," and "the Spirit of Truth;" and by many other pa.s.sages where he is spoken of in similar language-language wholly incompatible with the idea of his being a mere attribute, and not a person.

The doctrine of his Divinity is sustained by so many texts that their mere quotation would be an irrefutable argument in its favor. David says-"The Spirit of the Lord spake by me, and his word was in my tongue; the G.o.d of Israel said," &c. Here the Holy Ghost is called "the Spirit of the Lord," and "the G.o.d of Israel." When Ananias "lied to the Holy Ghost," it is said he "lied to G.o.d." The ordinance of Baptism is ordered to be administered "in the name of the Holy Ghost," as well as "the name of the Father and the Son;" and his "fellowship" is equally invoked with the love of the former, and the grace of the latter, in the apostolical benediction. Besides, every attribute that belongs to the Deity belongs to him. He is omnipresent, omniscient, and eternal. He is the Spirit of truth, the Spirit of grace, and the Spirit of life. His works also are the works of G.o.d. He creates and quickens, which is the prerogative of G.o.d alone. He renovates the soul. He raised the body of Jesus, and will raise the bodies of all men in the last day. Finally: Blasphemy against the Son may be forgiven; but "blasphemy against the Holy Ghost hath never forgiveness, neither in this world nor in that which is to come." If, then, the Father is G.o.d, and if the Son is G.o.d, so also is the Holy Spirit.

II. The Holy Ghost is the messenger and representative of Jesus Christ in the Church.

Two promises, like heavenly merchant-vessels, brought salvation to our world. The first was given in Eden, and fulfilled on Calvary. The Son of G.o.d descended from heaven, suffered in our stead the curse of the law, spoiled the powers of death and h.e.l.l, and returned to his Father, leaving another promise, shortly to be fulfilled upon his people. With what supernatural power and unction the Holy Spirit manifested himself on the day of Pentecost! Divine Comforter! what treasure bringest thou in thy vessel of grace? "The things of Christ; and I will unload them to-day in the region of Calvary. I have come to fulfil the promise, to endow the disciples with power from on high, and finish the work which the Son of G.o.d has begun." See those tongues of flame sitting upon the fishermen of Galilee; while strangers from many different countries hear from them, each in his own language, "the wonderful works of G.o.d." Only think of three thousand conversions in a day-under a single sermon. Three thousand hearts were wounded by the arrows of Divine love, through the strongest breastplate ever made in h.e.l.l. This was the work of the Holy Spirit, taking of the things of Christ and showing them to the disciples.

It was Christ himself, manifesting himself through his agent. The first promise brought the Messiah into the world in the flesh; the second, in the Spirit-the first, to be crucified; the second, to crucify the sins of his people-the first, to empty himself; the second, to fill the believer with heavenly gifts and graces-the first, to sanctify himself as a sin-offering upon the altar; the second, to give repentance and pardon as a Prince and a Saviour.

The Holy Spirit is still on earth, prosecuting his gracious work, and communicating his heavenly gifts. He strives with sinners, and quickens believers into spiritual life. He dwells in the saints, leads them into all truth, and bears witness with their spirits that they are the Children of G.o.d. He illuminates their understanding, subdues their will, purifies their thoughts, and plants within them all holy principles and affections. And this he does, not by an audible voice from heaven, but through the instrumentality of the word, and by secret impressions upon the soul. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; so is every one that is born of the Spirit." The operations of the Holy Ghost are seen only in their effects. It is a drop of water becoming a fountain "that springeth up unto everlasting life." It is a spark of fire, kindling a conflagration, which all the rivers of Belial cannot quench.

III. The Holy Ghost is the Paraclete; that is, the Counselor and Consoler. In our text, he is called the "Comforter." "And I will pray the Father, and he shall give you another Comforter,"-according to the original, one to plead your cause. The word is the same as that used to designate the Roman amba.s.sadors, who were sent to other countries, as representatives of the Roman power, to persuade enemies to submit, or offer terms of peace.

A certain author observes, that the office of the Comforter is to reconcile enemies, and invigorate friends-to console the dejected, strengthen the enfeebled, and support the people of G.o.d in all the conflicts and trials of life. It is by his grace that the believer's youth is renewed as the eagle's, and all his languishing virtues are revived, so that he can "run and not weary-walk and not faint."

Another part of his office in the Church is intercession. As he pleads with sinners on behalf of Christ in the gospel, so he pleads for believers in the court of heaven; not personally, like our blessed Lord, but by inspiring the spirit of supplication in their hearts. "Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of G.o.d."

When other nations had offended the Romans, it was common for them, fearing the revenge of that mighty empire, to send messengers to Rome, to plead their cause, and treat for peace. "The Spirit of Truth," having brought sinners to repentance by pleading with them for Christ in the gospel, pours down upon them the spirit of grace and supplication, so that they cry out for mercy, and this is virtually the Spirit of G.o.d crying out within them. What is the meaning of all that prayer and agony in the congregation? The Spirit of G.o.d is there. His hammer has broken the rock-his fire has melted the iron. No other power could conquer those proud rebellious hearts, and turn the blasphemer into a man of prayer. Listen! "If thou shouldst mark iniquity, O Lord, who could stand?" Hark again! "But thou art a G.o.d ready to pardon; there is forgiveness with thee, that thou mayest be feared." It is the voice of the Spirit, pleading in the awakened soul. See that publican in the temple, smiting upon his breast, and saying,-"G.o.d be merciful to me a sinner!" The Holy Ghost has both convinced him of sin, and inspired him to pray for mercy. No other agency can thus quicken the "dead in trespa.s.ses and sins," and turn the hearts of the children of men to the Lord. The gospel, in the hand of the Holy Spirit, "is the power of G.o.d unto salvation." The Holy Spirit can convince the world-can rend the veil from the mind, and dissolve the ice around the heart. He applies the truth to the conscience, and makes the guilty read their own sentence of condemnation by the light of the fires of Sinai; and then he shows them the atoning blood, and prompts them to pray for pardon. He first convinces them that they are sinking in "the horrible pit of miry clay;"

and then lets down to them the rope of the promise, bids them take hold by faith, draws them out, and sets their feet upon a rock, and puts into their mouth the new song of salvation-"O Lord, I will praise thee; for though thou wast angry with me, thine anger is turned away, and thou comfortest me!"

O that the "Spirit of grace and supplication" may ever rest upon us! May we plead for ourselves with G.o.d, as Jacob, when he wrestled for the blessing; or Bartimeus, when he besought the Saviour to restore his sight! May we plead for sinners, as Abraham for Sodom, as Moses for Israel, as Daniel for the captives, as the Centurion for his servant, and as the woman of Canaan for her daughter!

IV. The Holy Ghost is called "another comforter;" which suggests a difference between his office in the church, and that of our Lord Jesus Christ.

Christ, by his personal ministry on earth, was the Comforter of his little flock; and by his death upon the cross, the procurer of all the comforts of them that believe; and when he ascended, "another comforter"

came down to take his place in the church, and communicate the blessings which he bought with his blood. "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous;" who hath "entered into heaven itself, there to appear in the presence of G.o.d for us;" while his agent and representative on earth dwells with his followers, leads them into all truth, and carries on within them the process of sanctification.

Both are comforters-both are advocates-Christ above, and the Holy Spirit below-Christ by his personal presence before the Father, and the Holy Spirit by his gracious influence in the believer's heart.

Christ is making intercession on our behalf without us, and independently of us. But the Holy Spirit is making intercession through us-pleading in our prayers "with groanings that cannot be uttered." He never acts without us. True repentance and faith are his gifts, but they are also our exercises. He draws us to Christ, but we must yield to his attractions. He inspires us to pray, but the act of prayer is our own.

He "worketh in us to will and to do of his good pleasure," but he does not will and do for us. He gives us the life and the power, but he requires us to use them. He leads us into all truth, but not unless we follow him. He sheds abroad the love of G.o.d in our hearts, but not unless we open our hearts to receive the communication. He destroys the old man within us, and creates the new; but not unless we cordially resign ourselves to his influence, and earnestly co-operate with his grace.

Christ in heaven pleads for the reconciliation of sinners to G.o.d. The Holy Spirit on earth awakens sinners, convinces them of sin, draws them to the throne of grace, and breathes into them intense prayers for pardon. He renews them, and purifies them, and makes them temples of his grace, and heirs of glory. He opens the blind eyes, and unstops the deaf ears, and makes the lame man leap as an hart, and the tongue of the dumb to sing. All the true conversions ever effected on earth are the results of his gracious power.

Christ has bound up all the covenants, and carried them with him into heaven, and laid them down before the throne, having obtained eternal redemption for us; and the Holy Spirit has taken of the things of G.o.d, and brought them down to men. Christ received gifts for us, and the Holy Spirit confers them upon us. Christ receives from the Father; the Spirit receives from Christ; and we receive from the Spirit. Christ bought the church with his own blood, and the spirit prepares and presents her to him as his bride. Christ opened a way into the Holy of Holies, and the Spirit aids us to offer our sacrifices before the mercy-seat. Christ is the appointed medium of our intercourse with G.o.d, and the Spirit helps us to avail ourselves of that unspeakable privilege. Christ in heaven is the life of our redemption, and the Spirit upon earth is the life of the gospel and the ordinances. "I will draw all men unto myself"-is the motto of Christ; "I will draw all men unto Christ"-is the motto of the Spirit.

V. The Holy Ghost has taken up his permanent residence among the people of G.o.d. "That he may abide with you for ever-for he dwelleth with you and shall be in you."

His miraculous gifts were temporary; being no longer necessary, when the truth was established in the conviction of mankind. But his renovating and sanctifying grace is as much needed now as ever, and therefore has never been taken from the world. The primitive Christians, and Christians of the present day, in this respect, share the same privilege.

It is a "common salvation;" and the streams will never cease to flow, while there remain "vessels of mercy" to be filled.

The church in every age has suffered great loss in the death of her most able and efficient ministers. The strongest pillars in the house have fallen; the tallest trees in the forest have been cut down. "The fathers, where are they? and the prophets, do they live for ever?" Where are the apostles and evangelists? What has become of the great reformers of every age? They have gone the way whence they shall not return. They have ascended in their chariots of fire. Though safe in heaven, they are lost to earth. But the Holy Spirit is a "Comforter" that shall "abide with you for ever." The hands have all departed, one after another, and new crews have been shipped from age to age; but the Captain is still alive; and has remained on board, ever since he first took the register and the compa.s.s, on the day of Pentecost; and will never leave the ship, till he brings her in from her last voyage, and lays her up for ever!