Next there is the difficulty which belongs to the individual life. To enjoy the hope, feel the certainty to which Job reached forth, you or I must make the bold assumption that our personal controversies are of eternal importance. One is obscure; his life has moved in a very narrow circle. He has done little, he knows little. His sorrows have been keen, but they are brief and limited. He has been held down, scorned, afflicted. But after all why should God care? To adjust the affairs of nations, to bring out the world's history in righteousness may be God's concern. But suppose a man lives bravely, bears patiently, preserves his life from evil, though he have to suffer and even go down in darkness, may not the end of the righteous King be gained by the weight his life casts into the scale of faith and virtue? Should not the man be satisfied with this result of his energy and look for nothing more? Does eternal righteousness demand anything more on behalf of a man? Included in this is the question whether the disputes between men, the small ignorances, egotisms, clashing of wills, need a final assize. Are they not trifling and transient? Can we affirm that in these is involved an element of justice which it concerns our Maker to establish before the worlds? The third barrier is not less than the others to modern thought. How is our life to be preserved or revived, so that personally and consciously we shall have our share in the clearing up of the human story and be gladdened by the "Well done, good and faithful servant" of the Judge? That verdict is entirely personal; but how may the faithful servant live to hear it? Death appears inexorable. Despite the resurrection of Christ, despite the words He has spoken, "I am the resurrection and the life," even to Christians the vision is often clouded, the survival of consciousness hard to believe in. How did the author of Job pass this barrier--in thought, or in hope? Are we content to pass it only in hope? I answer all these questions together. And the answer lies in the very existence of the idea of justice, our knowledge of justice, our desire for it, the fragmentariness of our history till right has been done to us by others, by us to others, by man to God, and God to man--the full right, whatever that may involve.