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Review and Herald, Vol. 93, No. 57.

Christ and the Law

Review and Herald

Nov 16, 1916

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Nov 16, 1916

Christ and the Law

By Ellen G. White

The same law that was engraved upon the tables of stone, is written by the Holy Spirit upon the tables of the heart. Instead of going about to establish our own righteousness, we accept the righteousness of Christ. His blood atones for our sins. His obedience is accepted for us. Then the heart renewed by the Holy Spirit will bring forth “the fruits of the Spirit.” Through the grace of Christ we shall live in obedience to the law of God written upon our hearts. Having the Spirit of Christ, we shall walk even as he walked. Through the prophet he declared of himself, “I delight to do thy will, O my God: yea, thy law is within my heart.” And when among men he said, “The Father hath not left me alone; for I do always those things that please him.”
The apostle Paul clearly presents the relation between faith and the law under the new covenant. He says: “Being justified by faith, we have peace with God through our Lord Jesus Christ.” “Do we then make void the law through faith? God forbid: yea, we establish the law.” “For what the law could not do, in that it was weak through the flesh,”—it could not justify man, because in his sinful nature he could not keep the law,—“God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”—Mrs. E. G. White, in “Patriarchs and Prophets,” pp. 372, 373.

Ingathering

By Lula Phiper McCalister

LULA PHIPER MC CALISTER
LIST to the pleading and call of the Master, Who’ll work in my vineyard? I’ll richly repay. The fields are all white, and the harvest is ready. Who’ll enter the service and work while he may?
Arouse, ye that slumber, for day is fast passing, And night, when none labor, too soon will be here; Just gather the grain that already has ripened, And then will the Master of harvests appear.
Go gather them in from the lanes and the alleys, The sheep that are straying, the lambs that are mine; Go tell them the Shepherd in mercy is waiting, With love manifold and with pity divine.
Go gather them in from the dens of foul gambling, Where they barter their souls for the things that decay; Convince them that riches are laid up in glory For all who’ll believe and accept them today.
Go gather them in from the halls where they’re dancing, Where lost is respect in frivolity’s whirl, Where deaf ears are turned to each fond parent’s pleading, And homes are forsaken for things of the world.
Go gather them in from the dives of the ale house, Where children are sold for the price of a drink. Where crimes are enacted, and wives are made homeless; Go teach them a better way; help them to think.
Go gather them in from the homes of dishonor, Where vows are forgotten and lights are turned low, Where lives have been wrecked for the pleasures that perish; Go help to reclaim them; go, laborer, go!
Go gather them in from the hate of the races, Where each strives and plans that his brother may fall; Go teach them that God from one blood made all nations, And he is the infinite Father of all.
Go gather them in from the beast and its worship, Where thousands in ignorance bow at its shrine; Go give them the word that is rightly divided, And teach them to keep God’s commandments divine.
Go gather them in, and let none cease to labor, For thousands are lost by neglect and repose; Go gather them in; haste to tell the glad story Before the blest day of salvation shall close.
With voice, tongue, and pen let the message be carried, With power like Paul’s may the story be told, Till all countless peoples who now sit in darkness, Shall see the glad light and haste into the fold; Till China shall waken,—those millions who slumber,— And Africa pleadingly stretch forth her hands; Till isles of the sea and caves in the mountains Shall sing and rejoice at Jehovah’s commands; Till India sees that her gods have no power, And temples are reared to the God that’s unknown; Till idols have vanished, and nations, rejoicing, Shall see heathen kneel at Jehovah’s great throne.
Our God does not force nor compel us to labor, For angels most gladly this call would obey; But sinful men surely should count it an honor To labor together with Jesus today.
O, joy will be great when we each have been gathered All safe in the kingdom when life’s course is run, To rest at the feet of the Master forever, And hear those blest words, “Faithful servant, well done.”
Then let us go forth to each task that’s assigned us; With faith that’s unfailing let’s work for the Lord; Let’s gather our sheaves and then bind them up quickly, For Jesus is coming to bring our reward.
With blest harps of gold and with robes of pure whiteness, We’ll rest evermore on heaven’s fair plain; And sing earth’s glad song to the wonder of angels: “All glory to Jesus, the Lamb that was slain!”

Poetry

The Time is Short

I SOMETIMES feel the thread of life is slender, And soon for me life's labor will be wrought; Then grows my heart to other hearts more tender— The time, the time is short.
A shepherd’s tent of reeds and flowers decaying, The night wind soon will crumble into naught; So seems, my life, for some rude blast delaying; The time, the time is short.
Arouse, my soul! the long-lost time redeeming; Sow thou the seeds of better deeds and thought; Light other lamps while yet thy lamp, is burning— The time, the time is short.
Think of the good thou mightst have done while brightly The sun to thee life's choicest seasons brought; Hours lost to God in pleasures passing lightly, The time, the time is short.
Think of the drooping eyes thou mightst have lifted To see the good that Heaven to thee hath taught, The unhelped wrecks that past life's bark have drifted— The time, the time is short.
Think of the feet that fail by misdirection, Of noblest souls to loss and ruin brought, Because their lives were barren of affection,— The time, the time is short.
— Anonymous.

The Ministry of Sorrow

By Elizabeth Cornell Martin

ELIZABETH CORNELL MARTIN
At night when the shades are fast falling, And the sun is far down in the west, When the stars all above me are shining, And I linger a moment to rest, I think of the day that is ended, Of the sorrows and joys and the pain, How I long to have nothing but sunshine, And never the clouds nor the rain!
But then, as I think of the great men, Of the sorrows they bore all the years, And the cares, and great trials and sadness, The bitterness, pain, and the tears, I know that their lives were thus measured, For the Father in heaven must know How much sorrow each one of his children Must have ere in beauty he grow,
Ah, yes, that is why he sends sorrow! To make us more perfect and true, To smooth off the hard and rough places, And make us all shining and new; For those thus made lovely and holy Are the ones whom the Father hath loved: He sent them the trials to mold them And fit for his kingdom above.

The Plodder's Petition

LORD, let me not be too content With life in trifling service spent— Make me aspire!
When days with petty cares are filled, Let me with fleeting thoughts be thrilled Of something higher.
Help me to long for mental grace To struggle with the commonplace I daily find.
May little deeds not bring to fruit A crop of little thoughts, to suit A shriveled mind.
I do not ask for place among Great thinkers who have taught and sung, And scorned to bend Under the trifles of the hour; I only would not lose the power To comprehend.
— The Independent.

We Get as We Measure

“We get our mete as we measure, We cannot do wrong and feel right, Nor can we give pain and gain pleasure, For justice avenges each slight. The air for the wing of the sparrow, The bush for the robin and wren, But always the path that is narrow And straight for the children of men.”

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Keeping Silent

By G. B. T.

It is not easy to master the tongue. “In many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.” James 3: 2.
The gift of speech is a blessing beyond computation. What could compensate one for being struck dumb, and never again being able to utter a syllable? This wonderful gift from God should be used to bless and heal, not to wound and bruise.
How cruel sometimes are our words! They darken homes, and wound those we love. In a moment of vexation we utter words which hurt and do violence to the tender, loving sensibilities of some soul.
“I hastily opened my lips And uttered a word of disdain, That wounded a friend and forever estranged A heart I would die to regain.”
And the saddest of all is that the spoken word can never be unsaid. Money lost may be regained. A mansion burned to the ground may be rebuilt. The flowers of spring fade, but there will be more. The sun may be hidden behind a cloud, but it will shine again. But the word spoken in haste or in anger can never be recalled, though it be repented of in scalding tears.
We may think it is only doing what is just in return for wrongs, fancied or otherwise, to make one smart under the whip of words. But a few brief days may see the one whom we have lashed with our tongue silent in death. How sorry we shall then feel, and wish the harsh, wicked words had never been spoken. It has been well said that a minute of holding the tongue is worth an hour of explanations.
It is marvelous how some persons chatter on incessantly through the day. They are seldom awed into silence, and then for only a short time. They spread gossip, peddle slander, tattle, and backbite, without remorse of conscience, and often at the same time profess to be the followers of the meek and lowly Nazarene.
We can learn much from Christ about holding the tongue. He thought and meditated much, but said little. He who knew all things was silent much of the time. What a model for us all!
There is something about the scantiness of the Bible record of Jesus’ words during the first thirty years of his life that, as we reflect upon it, grips and impresses the soul. He might have talked. He could have unfolded the profound mysteries of the heavens, in endless phrases and in words which would have taxed the lexicographers of all ages. He could have talked about scientific problems in a way that would have astonished the scientists and philosophers of all ages. He could have told all about the origin of the stars and systems of worlds, for he lived in the times of their creation. The whole field of knowledge was at his command. He was master of it all. He knew every mystery, and understood all knowledge. How impressive, then, is his silence!
He knew that Judas was a thief. He sat in silence while the treason of one of his disciples was ripening. He did not disclose the failures and weaknesses of the false disciple to the others. When he said that one of them should betray him, they all asked, “Is it I?” He had not aroused their suspicions by throwing out hints about Judas. What a lesson for his followers!
When arraigned before the tribunal of an earthly court, though the greatest judge of all, he was silent in the midst of insult. “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.” Isa. 53: 7. “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously.” I Peter 2: 23.
When being nailed to the cross by those whom he loved, and while yielding up his life to save sinners, he endured all in silence. When taunted by the rabble, as he was suffering on the cross, no bitter words or complaints fell from his lips. Instead, in his dying agony he breathed a prayer for his murderers.
With such an example before us, it is well to remember that God is in heaven and we on earth, and to let our words be few.
“I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Matt. 12: 36, 37.
G. B. T.

An Old-Time Sabbath Witness

By W. A. S.

In the sixth edition of Pagitt’s “Heresiography, or a Description of the Heretickes,” published in London, in 1661, there are given some facts regarding Mrs. Trask, a Sabbatarian witness, which had not appeared in earlier editions. In this supplement, prepared by a hand other than that of the original author of the book, the “gentle reader” is informed that further information has been furnished by those having personal knowledge of the experiences of Mrs. Trask, “who lay prisoner in the Gatehouse many years for keeping the Jewish Sabbath and for working on our Lord’s day.”
Readers of the “History of the Sabbath” will recall the fact that John Trask, the husband, was put in the pillory at Westminster, and then whipped from Westminster to the old Fleet prison, where, after a time of imprisonment, he yielded his convictions and was released. His wife, however, maintained her faith to the end. Her case interested influential religious people. One of these wrote to her:—
“Your long imprisonment comes oft into my mind. Much have I thought how I might do you some little good; but to effect it my weak capacity could never find out. Your constant suffering would be praiseworthy were it for truth; but being for error, your recantation will be both acceptable to God and laudable before men. I hope you are not so stupid and obstinate in your opinions that you will therefore continue in them because you once held them.”
The writer went on to urge her to consider the great good she could do by mingling among other women if she would only give up the Sabbath, urging many of the arguments against the Sabbath which we hear nowadays. We can well understand that in those dark times, when witnesses to the Sabbath were few, and there was no great movement on to cheer the hearts of those who were standing for the truth, it took a stout faith in the Word of God to resist sophistryand ridicule and hold on to the truth. This appeal to Mrs. Trask to turn from heresy, and to resign all understanding to the true church, was dated the day after Christmas, 1634.
Another person interested in Mrs. Trask wrote an account of her imprisonment as follows:—
“Mistress Trask lay fifteen or sixteen years a prisoner for her opinions about the Saturday Sabbath, in all which time she would receive no relief from anybody, notwithstanding she wanted much; alleging that it was written, ‘It is more blessed to give than to receive.’ Neither would she borrow, because it was likewise written, ‘Thou shalt lend to many nations, and shalt not borrow.’ So she deemed it a dishonor to her Head, Christ, either to beg or borrow.
“Her diet for the most part during her imprisonment, that is, until a little before her death, was bread and water, roots and herbs; no flesh nor wine nor brewed drink. All her means was an annuity of forty shillings a year; what she lacked more to live upon she had of such prisoners as did employ her sometimes to do business for them. But this was only within the prison, for out of the prison she would not go. [The reader will understand why she would not go out of the prison; because there was no release for her except by the recantation which was urged continually upon her by those who could not understand her loyalty to God and his holy law.]
“So she there sickened and died. She charged the keeper of the prison not to bury her in church nor churchyard, but in the fields only; which accordingly was so done. And in her person we see expressed to the life not only the strange and inflexible obstinacy of a perverted spirit, but also the miserable and unhappy condition of all heretics, worse than that of other common transgressors. . . .
“So there was an end to her sect in less than half a generation. ’Tis true, it begins of late to be revived again; but only faintly. The progress it makes is not observed to be much, so that of all those gangrenes of spirit with which the times are troubled as yet it spreads least; and therefore ’tis hoped a short caveat (such as this is) may suffice against it.”
— Pages 196, 197.
In this supplement yet another testimony is quoted from one who evidently felt somewhat more kindly toward this prisoner for the faith of Jesus. This writer says of Mrs. Trask:—
“She was a woman endued with many particular virtues, well worthy of imitation of all good Christians, had not error in other things, and especially a spirit of strange unparalleled opinionativeness and obstinacy in her private conceits spoiled them. She lived at Fleetbridge, and there taught children to read. She would teach them only five days in the week; for upon Saturday she would not teach them, because she esteemed that the Sabbath day, and upon Sunday (which is the Christian’s sabbath) I suppose she durst not.
“And unless parents would cause their children to come precisely at seven of the clock in the morning, and send them their breakfasts at nine, she would not teach them.
“Her price was fourpence a week, and under that she would not teach; yet if any of their parents were poor, she would sometimes send them somewhat of the price back again; as she would likewise do at times when she thought that for some scholars she deserved not so much. This she professed to do out of conscience, as believing that she must one day go to be judged for all things done in the flesh. Therefore she resolved to go by the safest rule, rather against than for her private interests.
“She taught a son of mine who had only learned his letters in another place, at the age of four years or thereabouts, in the space of nine months so that he was fit for the Latin, into which he was then also entered.
“She had a maidservant of her own opinion, who helped her to teach, and their course was never to receive above their fixed number of children, so that by reason thereof sometimes in two or three months’ space a child could hardly be admitted into their school.
“At last, for teaching only five days in the week and resting upon Saturday, it being known upon what account she did it, she was carried to the new prison in Maiden Lane, a place then appointed for the restraint of several other persons of different opinions from the English Church. Here she lay until the Parliament called November the third, 1640, dissolved that prison, after which she was carried to Gatehouse, where she continued to her death.”
Just where Maiden Lane prison stood it seems difficult to determine. But the Gatehouse prison was obliquely across the street from Westminster Abbey. Doubtless during the long years of her imprisonment she often watched the throngs pass in and out of that ancient church. Churchmen of the period considered it not at all inconsistent with their worship of God to shut up in prison one of his children whose only offense was that she kept the fourth commandment, which Sunday by Sunday was repeated in the service across the street, accompanied with the prayer, “Lord, have mercy upon us, and incline our hearts to keep this law.”
This writer repeats the assertion that Mrs. Trask would neither beg nor borrow. He says:—
“She would eat her own bread, she said, meaning what she earned by sweeping some rooms of the prison and helping some certain prisoners, which, with an annuity of forty shillings at the most, was all her maintenance. She ate no flesh, nor drank wine, but water only, for many years together. She lay prisoner about sixteen years.”
The writer says that in visiting her toward the end of her life, he found her very ill, and at last persuaded her to accept from him ten shillings, only with the understanding that it was to be returned to him later. She had one of her own friends with her, upon whom she relied to make good the promise in case she failed, for this writer says:—
“Her nurse, one of her own opinion, was not less careful to return me the money; for coming back to London, the poor woman rested not until she had found me out and delivered back the ten shillings. Although she were a poor woman, and had a poor lame child, I was yet not able to fasten half a crown upon her so much as for the child, so little do they value earthly riches.”—
Pages 209-211.
This is the picture of fidelity to God that comes to us in the pages of this old book. Somewhere through all the centuries the Lord has had his witnesses to the Sabbath truth for which the apostles stood in the New Testament times. In the dark days of old they saw not what we see,—the dawn of the Sabbath reform movement, the lifting up of the standard of God’s holy Sabbath, after it had been trodden underfoot through centuries. But the old-time witnesses were loyal to what they saw. They heard the commandment of God in his own Holy Word, they saw the example of Jesus, and in loyalty to him they followed in the path of righteousness, no matter at what cost, and no matter though they stood alone against a frowning world.
W. A. S.

A Steadying Faith

By F. M. W.

THAT the world’s outlook is anything but encouraging or reassuring must be evident to every student of the times. With the ravages of war ruthlessly consuming the products of peace, with the high and increasing cost of living, with the growing racial and class hatred and bitterness, with the intensifying misunderstanding between capital and labor, and with the disintegrating elements at work in the social and religious life of every nation, there is not very much in the outlook at the present time to afford hope or satisfaction.
There is needed, as the editor of one of our exchanges emphasizes, “a steadying faith;” a hope in God which reaches out and grasps the realities of the divine promises. It will take more than a faith in creeds or in a system of doctrines to hold the followers of the Master loyal today. Nothing less than a personal and living experience in God will hold in the stress and storm of the world’s great crisis. As another has said, we must gather strength from the weakness of others; warmth from their coldness; courage from their cowardice; loyalty from their treason. The one who stands must stand as did Elijah, alone with God, conscious of his abiding presence, of his spiritual guidance.
Heaven will shake us loose from every human influence, so that if all men forsake the Master, we shall stand true and faithful. But standing in this integrity, in this Christian independence, will not develop a spirit of aloofness from our fellows. As never before, Christian believers need to come into personal touch with one another. Each needs the sympathy and encouragement which cancome only in Christian fellowship. But this fellowship will not take the place of greater fellowship with the Elder Brother. Indeed, there can be Christian fellowship only as it centers in Christ; there can be Christian unity only as his Spirit becomes the unifying power in the heart of every believer. Let us seek for that steadying faith which can be found only in a daily, living, growing experience in the Lord Jesus Christ.
F. M. W.

Archeological Light on the Old Testament

By L. L. C.

BESIDES confirming the accuracy of statements found in the Pentateuch, archeology has shed light upon many of the other historical books of the Old Testament, upon the prophetical books, and even upon the books of the New Testament. Indeed, as we pass from the earlier times recorded in the first five books, to the period of the kings, the monumental references to the events recorded in the Bible narratives become more numerous. In the words of James Orr:—
“The names and doings of the kings, and events narrated in Scripture, like Shishak’s invasion, Mesha’s rebellion, the fall of Samaria, and captivity of Israel, Sennacherib’s invasion, are inscribed in the contemporary records of the peoples or rulers concerned. Sometimes additional information is imparted. We learn that Shishak’s invasion extended to the cities of Israel and Judah (Cf. 2 Chron. 12:3, 4, which enlarges the account of 1 Kings 14:25, 26); that Jehu paid tribute to Shalmaneser II, king of Assyria; that Ahab fought, as an ally of Ben-hadad, at the battle of Karkar, in the end of his life (Cf. 1 Kings 20:34; 22:1).”—“Bible under Trial,” p. 135.
Before 1843 Sargon, the king of Assyria, mentioned in Isa. 20:1, was unknown to history. Accordingly many critics considered him a myth. Strangely enough, the first Assyrian exploration made by Botta in 1843 brought to light the ruins of the great palace of this very Sargon. The distinguished explorer, Hilprecht, tells us:—
“There never has been roused again such a deep and general interest in the excavation of distant Oriental sites as toward the middle of the last century, when Sargon’s palace rose suddenly out of the ground, and furnished the first faithful picture of a great epoch of art, which had vanished completely from human sight.”—“Explorations in Bible Lands,” p. 87.
Sargon has now become one of the best-known of Assyrian kings. He was the father of Sennacherib, and final conqueror of Samaria. In the palace discovered by Botta there has been found the portrait of Sargon, and the annals of his reign, including the very siege of Ashdod mentioned by Isaiah.
In the fourteenth verse of the eighth chapter of Ezekiel, the prophet tells of But hearing, when he had been brought in vision to the northern gate of the temple, women weeping for Tammuz. A Babylonian poem has been found which tells of the yearly descent of Ishtar, the goddess of love, to the underworld, to her beloved Tammuz, who had died. The poem ends with the words:—
“On the day of Tammuz, play for me the lapis lazuli flute, play the Santu-flute with it, When the wailing men and women play with it, Let the dead return, let them smell incense.”
The wailing alluded to in this poem is without doubt that spoken of by Ezekiel. Another poem has been discovered in which there are recorded the very words of “a lament over Tammuz.” (See Cuneiform Texts from Babylonian Tablets, etc., in the British Museum, part 15, 18.)
The book of Daniel has been a special subject of attack by the skeptical critics who assign to the composition of this book a very late date. They have offered numerous objections to the historicity of the book. We can notice only a few of these. Many of the objections offered arise from mere lack of confirmatory proof of the Biblical statements. This method of reasoning is unsafe, as is shown from the fact that until the discovery of archeological proof of the existence of Belshazzar, some critics argued that the book of Daniel showed its inaccuracy in calling the last king Belshazzar, when history showed that the last king was Nabonidus. Several inscriptions of Nabonidus have now been found in which he speaks of a son, Belshazzar, whom he associated with himself as joint ruler in the latter part of his reign.
An objection has been offered by critics to the statement that “Darius the Median took the kingdom.” It seems probable, however, from the inscriptions which we find, that Darius the Mede should be identified with Gobryas, whom Cyrus appointed satrap of Babylon.
One of the most striking discoveries of recent times is the description which Cyrus gives of his own account of the taking of Babylon. After giving the credit of the campaign to Marduk, king of the gods, he says:—
“He [Marduk] caused him [Cyrus] to enter Babylon without war or battle. He preserved his city, Babylon, from tribulation; he filled his (Cyrus’s) hand with Nabuna’id, the king who did not fear him. All the people of Babylon, all of Sumer and Akkad, the princes and governors, prostrated themselves under him and kissed his feet. They rejoiced in his sovereignty; their faces shone. The lord, who by his power makes the dead to live, who from destruction and injustice had saved them, altogether they blessed him in joy; they revered his name. “I am Cyrus, king of the world, the great king, the mighty king, king of Babylon, king of Sumer and Akkad, king of the four quarters of the world, son of Cambyses, the great king, king of Anshan, grandson of Cyrus, the great king, king of Anshan, great-grandson of Teispes, the great king, king of Anshan; an everlasting seed of royalty, whose government Bel and Nabu love, whose reign in the goodness of their hearts they desire. When I entered in peace in Babylon, with joy and rejoicing I took up my lordly dwelling in the royal palace, Marduk, the great lord, moved the understanding heart of the people of Babylon to me, while I daily sought his worship.”
In this the statement that Cyrus makes that he entered Babylon without war or battle, and that the city of Babylon was preserved from the tribulation of a long siege, is an interesting comment on the prophecy recorded in Isa. 45:1:—
“Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two-leaved gates; and the gates shall not be shut.”
It would seem that this prophecy was fulfilled by the opening of the gates of Babylon to Cyrus by traitors to the Babylonian king, so that it proved true that the gates were not shut against him, and Babylon was taken without a siege.
While archeological discoveries have illuminated many passages of the Scriptures, their confirmation of the historical trustworthiness of the book of Daniel is especially important as an answer to those critics who would explain away the prophecy of Daniel by the theory of its production in the days of the Maccabean age.
L. L. C.

Finding Interest in Your Work

Do not look on your work as a dull duty. If you choose you can make it interesting. Throw your heart into it, master its meaning, trace out the causes and previous history, consider it in all its bearings, think how many even the humblest labor may benefit, and there is scarcely one of our duties which we may not look to with enthusiasm. You will get to love your work, and if you do it with delight, you will do it with ease. Even if at first you find this impossible, if for a time it seems mere drudgery, this may be just what you require; it may be good like mountain air to brace up your character.—Lord Avebury.

Education Through Responsibility

By Newell Dwight Hillis

God educates men by casting them upon their own resources. Man learns to swim by being tossed into life's maelstrom and left to make his way ashore. No youth can learn to sail his life-craft in a lake sequestered and sheltered from all storms, where other vessels never come. Skill comes through sailing one's craft amid rocks and bars and opposing fleets, amid storms and whirls and countercurrents. Responsibility alone drives man to toil and brings out his best gifts. —Newell Dwight Hillis.
Continue reading: Personal Sacrifice Necessary to Win the Kingdom of God