Of The Difficulty With Which Good Men Are Saved.

Adapted From A Sermon By

Philip Doddridge

And “If the righteous is scarcely saved, what will become of the ungodly and the sinner?”

(1 Peter 4:18)

This morning we will follow Philip Doddridge as he leads us to consider The Difficulty With Which Good Men Are Saved our text being 1 Peter 4:18: And “If the righteous is scarcely saved, what will become of the ungodly and the sinner?”

My friends, he says, it is a deeply serious matter for a minister to stand before a large congregation, observing the many people present, and to realize that every individual I see is an immortal being. Each person in this living assembly will, in just a few years, be counted among the deceased and will be carried into an eternal world. This thought becomes even more sobering when I consider the likelihood that some of these individuals may face eternal torment in the fires of hell.

There is great reason to be sorrowful when we look at a group of people who claim to be Christians—people we know, our friends, and neighbors—for it is likely that before long, many of them will be suffering in hell, trapped in endless torment. And this is a sad reality, for most people, even in a country that calls itself Christian, appear utterly unconcerned about their eternal salvation, and others are only half-convinced to follow the right path. They weakly hope to die peacefully like good people, but they do not firmly decide to live a good and holy life.

And when such are the circumstances, what outcome can be anticipated, given that only those who have a resolute and sacred determination will gain entry into the kingdom of God? An inspired Apostle has informed us that even the righteous are saved with great difficulty; and from this, he has posed the question: where shall the ungodly and the sinner find themselves?

Now God has chosen ministers to watch over the house of Israel, giving them the task of speaking clearly and faithfully, like a trumpet, to deliver straightforward and reliable warnings. If they neglect this duty and their listeners die in their sins, the blame for their deaths will rest on these watchmen. How frightening it will be to face the eternal God when He comes to examine the loss of blood—the blood of immortal souls—and holds them accountable for it.

To fulfill this duty, to the best of his ability, Doddridge preached this sermon as a clear and honest warning about the danger all are in. We will hear a serious message meant for every single one of us. We will hear that even for good people their salvation will be won only with great struggle; and that every sinner who has not turned from their ways that God’s punishment will soon catch up with them; and consider the question: where will they be when it overtakes them?

The serious words that form the foundation of this talk come from Peter in the part of his letter where he encourages Christians to face persecution with great courage and patience. To make them more alert, he explains that he is not just talking about a possibility or warning them about suffering that might happen; instead, they must understand that they are personally involved, for they will be called to face this hardship themselves.

They have already gone through some of it, and they must certainly get ready for more. For, he says, I clearly tell you that the time has come when judgment must start at the house of God—with us Christians, whom He has brought into His family and sees as His servants and children. Then he adds a thought about this, which might be set apart in brackets. And if judgment starts with us, what will happen to those who ignore the gospel? And if the good are saved only with great effort, where will the wicked and the sinner end up? The core of this, in short, can be summarized as follows: If righteous men must overcome such difficulty obstacles on their way to heaven, then we can be sure that the fate of evil men is extremely dangerous and terrible.

Perhaps he meant this suggestion as a serious warning to their enemies who persecuted them, in case this letter happened to fall into their hands. It is as if he had said, let them think about what they will do when God stands up, and when He comes to ask for an explanation for the damage they have done to us.

He might also have meant this to encourage and strengthen good men during their struggles and persecutions, leading their thoughts to that happy moment when God would show Himself to save and free them, and declare Himself an enemy to those who harmed them.

And he might also have wanted to warn them against making any sinful compromises to avoid persecution, lest they turn to dishonest paths, and the Lord lead them out with the wrongdoers, whom He will destroy with the breath of His mouth and burn up with the brightness of His coming.

And since the warning could be helpful in many ways, notice how he stressed it with two closely related statements. If judgment, he says, begins at the house of God, what will happen to those who do not follow the gospel? And if the righteous are saved only with great effort what will become of the ungodly, the second of these statements, is our focus this morning. The words naturally consist in two parts:

1. A principle laid down, and taken for granted: The righteous scarcely are saved.

2. It derives a profoundly troubling implication from this principle, namely that the wicked find themselves in a dire predicament, a notion conveyed through the poignant question, What will become of the ungodly and the sinner? We will consider each part thoroughly, with the first serving as the basis for this morning's sermon.

The Apostle assumes as self-evident the principle that the righteous scarcely are saved. Unfolding this we will,

I. Consider whom we are to understand by the righteous here spoken of.

II. Describe what the apostle takes for granted with relation to them, that they are scarcely saved.

III. Consider proof of the truth of this principle, as thus explained.

IV. Close with some practical reflections.

And may God so help us as we examine the challenges that encompass our journey toward heaven, that we may be prompted to exercise heightened vigilance and determination in confronting them, and to rely more earnestly upon that grace which alone can guide us triumphantly through such trials.

I. We are to consider whom we are to understand by the righteous here spoken of. An inquiry which will be addressed in a few words. Observe,

1. That the term "righteous" here cannot refer to individuals who are entirely innocent and untainted by any moral imperfection, for the discussion pertains to the righteous among the children of men. However, no man among them is wholly innocent. The Apostle John declares concerning good men: "If we say we have no sin, we deceive ourselves, and the truth is not in us."{1 John 1:8} And Romans tells us that "all have sinned, and come short of the glory of God."{Romans 3:23} Thus, when the Apostle refers to good men, for whom Christ died, he describes them as unjust, saying, "Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God."{1 Peter 3:18}

2. It is clear that the Apostle here refers to those whom God will accept as righteous individuals, through the merits of our blessed Redeemer. The Apostle informs us that by Him he "justifies the ungodly;"{Romans 4:5} and that he was made sin for us, though he himself knew no sin, that we might be made the righteousness of God in him.{2 Corinthians 5:21} Now, those who are thus accepted and regarded by God as righteous are designated as righteous in scripture. This is due to a principle of inherent holiness that has been instilled within them, leading them to turn away from the love of the world and the practice of sin. They are described as those who "hunger and thirst for righteousness,"{Matthew 5:6} and who dedicate themselves "to live self-controlled, upright, and godly lives,"{Titus 2:14} "bringing holiness to completion in the fear of God."{2 Corinthians 7:1}

On this basis, they are frequently termed righteous and distinguished from the wicked, despite not being entirely free from sin. This distinction is notably evident in the passage where Christ describes the events of the great day, stating, "The righteous shall go away into eternal life."{Matthew 25:46} These brief remarks should clarify whom we are to understand by the righteous as mentioned here. Let us proceed,

II. To inquire what it is that the apostle here takes for granted with relation to such persons; they are scarcely saved. And the only difficulty here will be to understand what is meant by salvation. And here the question is, whether we are to understand it of a temporal or of an eternal salvation?

1. The majority of commentators appear to interpret this as referring to a temporal salvation. It is evident that the term "salvation" frequently denotes a physical or earthly deliverance, as exemplified by our Lord when he states, "if those days had not been cut short," that is, of the destruction of Jerusalem, "no human being would be saved."{Matthew 24:22} Consequently, they propose that it signifies here a rescue either from the devastation inflicted upon Judea by the Romans or from the persecution perpetrated by adversaries of Christianity.

Some interpret this as a deliverance from the devastations inflicted by the Romans upon Judea, suggesting that God will impose judgment upon the temple, His own house, in Jerusalem. They argue that such a severe desolation will befall the Jewish nation that even Christians will scarcely evade its effects. However, this cannot be the right interpretation. It is evident that the phrase "house of God" does not refer to the temple in Jerusalem, but rather to sincere Christians. This understanding is clarified by the preceding verse, which states, "If it begins with us," that is, the house of God, "what will be the outcome for those who do not obey the gospel of God?"

Also it would have been highly inappropriate to contrast the Jews in Jerusalem with those who did not obey the gospel, given that the former were among its most resolute adversaries. Furthermore, it is inaccurate to assert that he is referring to Christians who escaped the destruction of Jerusalem only with extreme peril and difficulty since he writes to those of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, regions situated at a considerable distance from Judea. Consequently, these individuals faced no danger whatsoever from the Roman incursion into that land.

Other interpreters, more plausibly, construe this salvation as a deliverance from the hostility of all adversaries of Christianity. They suggest that the faithful are summoned to endure such formidable challenges that they will struggle greatly to preserve their lives. If such persecution befalls the righteous, they ask, what fate awaits the wicked and ungodly? This interpretation aligns with historical reality and appears to be encompassed within the text. However, it constitutes only a portion of the meaning conveyed, for the Apostle states that the righteous were saved, albeit with difficulty. Yet, it is undeniable that many of them did not escape the sword of their persecuting foes, but were permitted to perish by it. And therefore,

2. The term "salvation" in this context must refer to eternal happiness. When the Apostle states that the righteous scarcely are saved, he indicates that good men must endure significant hardships on their journey to heaven. The Lord recognizes those who belong to Him and will ensure their safe arrival in heaven, though this journey will involve numerous trials, stemming in part from persecution and in part from other sources. This interpretation aligns well with the broader meaning of the text, as reflected in the proverb: "The righteous is repaid on earth,"{Proverbs 11:31} which signifies that he encounters a multitude of trials and afflictions. And now we move on in the,

IIIrd place, to consider the truth of this assertion, that the righteous scarcely are saved, or that good men must pass through difficulties in the way to heaven; This will show that such struggles were not just a feature of the early days of the church, when Christians were at the mercy of their persecuting enemies. But rather applies to everyone, even to those who have lived in the calmest times of the church. This is clear from scripture, which tells us to expect opposition, and from looking at the particular difficulties that surround us.

1. It is evident, in a general sense, from the testimony of scripture, that good people must endure considerable difficulty and opposition on their journey to heaven. Many sayings, both of Christ and His apostles, clearly demonstrate that all Christians will encounter obstacles on their path to heaven. This is illustrated in the well-known passage: "The gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few."{Matthew 7:13, 14}

Even more striking is the exhortation: "Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able."{Luke 13:24} The original language is highly vivid, conveying the idea of striving as one does in the public games during a wrestling match. It suggests various forms of resistance, as though a man must navigate a narrow passage obstructed by adversaries whom he must engage and defeat to proceed.

Such was the admonition issued by Christ, which the apostles echoed when they cautioned Christian converts that "through many tribulations we must enter the kingdom of God."{Acts 14:22} This notion is further implied in numerous passages of their writings, where they portray the journey to heaven as a race, a wrestling contest, and a battle.

2. It will become further evident that the righteous scarcely are saved, or that good men must traverse significant opposition on their journey to heaven, upon examining their current circumstances. It will be apparent that they face numerous challenges stemming from the nature and scope of the Divine commandments, from the influence of the devil, from the corruption within their own hearts, from the disposition of the individuals with whom they interact, and from the varied states and conditions of their existence in human life.

i) Good men encounter substantial challenges arising from the nature and breadth of the Divine commandments. The law of God is holy, just, and good; however, its observance demands considerable diligence, for, as David explicitly states, the commandment is exceedingly broad.{Psalm 119:96} A diverse array of duties is imposed upon us concerning God, our neighbor, and ourselves.

Each of these broad categories of responsibility can be subdivided into numerous specific obligations, which are not always readily easy to understand under all circumstances, and even less so easily recalled and applied as situations demand. Furthermore, the law of God possesses a profoundly elevated character; it not only mandates the cultivation of particular virtues but also requires the pursuit of exceptional achievements in life.

We are commanded to love the Lord our God with all our heart, soul, might, and strength. This obligation is unceasing; it is not to be heeded merely for certain hours or days, but must remain our constant concern, extending throughout the entirety of our lives. Nor will there be a moment of conscious thought in which we are exempt from the duty to govern ourselves by it. The vast scope and variety of the Divine law, the loftiness of its precepts, and the unwavering and perpetual nature of its demands make the Christian’s task very difficult. But this difficulty will appear still greater, if we consider,

ii) the persistence of indwelling sin and the presence of a corrupt, unsanctified nature. The laws of God, though extensive and numerous, sublime and perpetual, would be both manageable and pleasurable to a well-ordered mind. Yet, regrettably, within us—that is, in our flesh—there resides no inherent goodness. Rather than being naturally inclined toward these laws from birth, man is inherently subject to a powerful aversion to them and a tendency to transgress them. This inclination exerts its influence even within the hearts of the most virtuous men.

Even where the dominion of sin has been overcome by Divine grace, there remains a residue of corruption, and its impulses are often intense and forceful. Though it may appear dormant within the soul for a time, a pressing temptation can rouse it once more, prompting it to act with renewed vigor. It resembles a mighty man awakening from slumber, who seems to have gathered strength during his period of inner rest, compelling us to struggle as though for our very lives. The intensity of this conflict is poignantly depicted by the apostle Paul in the seventh chapter of Romans, where he portrays the good man exclaiming, "Wretched man that I am,"{Romans 7:24} and so forth. In essence, he expresses a willingness to even cast off his body if by so doing he could also rid himself of the sinful tendencies so deeply entrenched within it.

The challenge of overcoming the remnants of indwelling sin is vividly illustrated by our Lord,{Matthew 5:29, 30} when he likens it not merely to injuring one’s flesh, but to severing a right hand or plucking out a right eye. Similarly, the apostle describes it as crucifying one’s own flesh.{Galatians 5:24} He, who had achieved remarkable progress in his faith, openly acknowledges the difficulty he faced in applying to himself the very principle he so often urged upon others: "I discipline my body," he declares, "and keep it under control, lest after preaching to others I myself should be disqualified."{1 Corinthians 9:27} The original term he employs conveys the sense of striking it down with forceful and repeated blows, even reducing it to servitude, thereby highlighting the fierce resistance of the flesh and the immense effort required to subdue it.

iii) Good men are exposed to a great deal of difficulty from the temptations of Satan. The apostle Peter tells us, that our "adversary the devil prowls around like a roaring lion, seeking someone to devour."{1 Peter 5:8} And the apostle Paul, that "we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places."{Ephesians 6:12}

He is certainly a very formidable enemy, having all the remnants of angelic power and wisdom, to make him capable of very great and difficult undertakings; and being urged on to attempt our destruction by the most eager malice. Not to mention his long experience of mankind in general, and the observations he has made, on a more intimate inspection of us than we are commonly aware. All this makes him a very formidable enemy, when we ourselves are prone to give him so many advantages against us. It is also easy for him to find ways to hurt us because of the situations we face in this mortal life. Which leads to the next point which is,

iv) That many difficulties arise to us in our Christian course, from the characters of the persons with whom we converse. It is manifestly clear that the majority of men are estranged from the commonwealth of Israel and unfamiliar with the covenant of promise. Rather than guiding us toward an understanding of God or encouraging us to fulfill our obligations through their counsel or example, most would lead us astray into sin. Should we conform to the majority, it would typically result in wrongdoing. Few possess a vibrant sense of piety, and many treat religion with derision, exerting every effort to dissuade those who appear to harbor any consideration of it.

In addition to this, there exist certain periods when wicked men attain such authority that they persecute those who remain steadfast in their devotion to God and their own consciences. Such was the plight of Christians during the time of the Apostles. For the sake of God, they endured persecution throughout each day and were regarded "as sheep to be slaughtered;"{Romans 8:36} they roamed amidst a host of adversities, compelled to endure the plundering of their possessions and the torment of their bodies, and not to consider their lives precious to themselves.{Acts 20:24} Admittedly, this is not perpetually the condition of virtuous men. Through the Divine goodness, it is not yet the case with us.

Nonetheless, the malevolent examples and entreaties of wicked men may significantly undermine our integrity, if we are not resolutely upon our guard. Nor should it be overlooked that there are occasions when religion suffers harm within the circle of its own adherents. Individuals of genuine piety may at times become a source of ensnarement for us, as our admiration for them too readily lends approval even to the inconsistencies of their disposition and conduct.

However, the principal damage that we receive, even from virtuous individuals, lies in the squandering of our time and the diminishment of a fervent sense of piety within our spirits. This, we must acknowledge, constitutes an all-too-prevalent affliction. Relatively few among those who are genuinely devout exhibit that ardent zeal for God or that concern for the welfare of others which would prompt them to steer their conversations in a manner conducive to edification and refreshing. Alternatively, if such an inclination exists, idleness or timidity too often impedes its realization. Consequently, in general terms, the more we engage with our fellow beings, the less we commune with God.

v) Good people encounter additional challenges and perils arising from the diverse circumstances and conditions of human existence. The apostle Paul, in reference to the world, designates it "an evil age,"{Galatians 1:4} likely with this perspective in mind, as it often entraps the souls of men, leading them into jeopardy or destruction.

Prosperity and adversity each present their distinct temptations; however, both pose significant risks. Through prosperity, our hearts are all too often estranged from God; we grow excessively attached to a charming adversary, thereby granting it a twofold advantage over us. We imprudently convince ourselves of a secure future based on the pleasures we currently enjoy, and we regard with reluctance the prospect of leaving a place where we are surrounded with so many entertainments.

Through adversity, our hearts are frequently shattered and dejected; we are enticed to adopt improper means of seeking help or to harbor harsh and improper notions of that God who writes so many bitter things against us and compels us to endure sorrowful days. Moreover, when our circumstances hang in uncertainty, we are prone to excessive anxiety regarding the outcome, as though we were absolved from fulfilling our current responsibilities until we discern how matters will resolve.

We have heard of the temptations we frequently encounter in our interactions with others but we are not completely safe when solitary either. In such moments, we often squander our time on irrelevant conjectures and find it exceedingly challenging to regulate our thoughts, despite the fact that such mastery over them would prove both pleasurable and beneficial.

And so, it becomes evident how the various states and conditions of human existence carry with them their own snares and temptations, compounding the additional challenges that the Christian encounters during his pilgrimage in this world. Consider all these elements collectively, and then determine whether his task is not hard; and whether, in this interpretation of the phrase, it may not be reasonably asserted of the righteous themselves "that they are scarcely saved."

IV. We close with some reflections on this important truth.

1. Let us bless God that the righteous may be saved at all. This is indeed a solemn truth we have been contemplating, yet we ought not to be discouraged by it. It is true that "the righteous shall scarcely be saved;" nevertheless they shall not lose their reward.{Matthew 10:42} Though they pass to heaven through danger and difficulty, they shall arrive safely at their journey's end. So will we, if it be not our own fault. And is not this a matter for joy?

Can we grieve and murmur that our salvation must be attained through hardship when we know that what we deserve is only certain damnation? The wrath of God might justly have appeared armed for our destruction; indeed, He might long since have declared in His anger that we should never enter into His rest.{Hebrews 4:3} He could have abandoned us to nothing but "a fearful expectation of judgment, and a fury of fire that will consume the adversaries."{Hebrews 10:27} And can anyone now reproach God for guiding us from hell to paradise, merely because He does not pave our way with roses?

Reflect upon the nature of this salvation; and then lament the means by which it is offered, if your conscience permits such grievance! Contemplate the essence of hell, from which you are spared; and then determine whether it is not worth your endeavor, by any measure, to be liberated "from the wrath to come."{1 Thessalonians 1:10} Those who truly perceive its weight would assuredly deem it so.

Those unhappy creatures, now in anguish in the flames of Hell,{Luke 16:24} would rejoice at the thought that they might be saved, even with great difficulty. Far from recoiling at the trials God requires of you, they would gladly endure a furnace seven-fold more intense than their own, if only it might eventually guide them—not to even to pleasure, but to some respite. Yet God offers you not merely deliverance from anguish, but the inheritance of eternal glory; and surely the afflictions along this path are insignificant when weighed against that surpassing and everlasting magnitude of glory. Thus deemed the apostle Paul, who declared, "I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us." {Romans 8:18}

And can you imagine that it was a mistaken thought? Can you imagine that any inhabitant of that world of glory laments having endured such trials along the path, judging the salvation they now enjoy unworthy of the struggles they endured to attain it? With what righteous indignation would they recoil at the mere suspicion of harboring such a sentiment! Surely, were you able to consult them on this matter, they would unanimously declare that, if any pang of regret could pierce that realm of peace and bliss, it would be this: that they pursued so exalted a happiness with such lukewarmness, and, on many occasions, allowed themselves to be overcome by the adversities that lay in their path to it.

2. Let what we have now been hearing of the difficulties that lie in our way to heaven serve as an encouragement to depend upon the Divine Strength. It is vitally important that we remain fully conscious of our dependence upon God. There exists a beautiful energy in that text, "When I am weak, then am I strong;" {2 Corinthians 12:10} as if to say, when I discern my own frailty, God bestows upon me the aid of His grace, and thus I will advance with both cheerfulness and success.

Now consider whether what we have heard this day might suffice to erode our confidence in ourselves. Assuredly, should God forsake us to even one of these trials alone, it would prove too formidable for us, on our own, to endure. The vastness and grandeur of duty alone would bewilder us; the corruptions within our own hearts alone would poison us; the temptations of Satan alone would ensnare us; the dispositions of those around us would lead us astray; and the perils woven into every facet of life would bring us to ruin. How much less, then, could we resist the united force of all these adversities when they assail us with such evil intent?

And so let us rejoice in the assurance that a strength surpassing our own is extended to us; let us find gladness in the invitation to approach the throne of grace, that we might receive mercy and grace to sustain us in every hour of need. For every hour is indeed an hour of need for us, surrounded as we are by so many dangers. Let us therefore seek God daily through Christ, imploring that His grace may prove sufficient for us; that the Lord might stand beside us, strengthening us with His might.

3. Let us, in this strength, renew our commitments to God and resolve to oppose with utmost vigor all the perils we may encounter upon our path. Remember that we have been duly warned that the "righteous are scarcely saved;" and if you aspire to reach heaven securely, it must be regarded as a solemn endeavor; it must remain a central concern.

Do not presume that it suffices to devote a few fleeting thoughts to it on the Sabbath or during the appointed moments of personal devotion on your chosen days. No, your task will not allow such lapses in diligence and focus; it is very different from farming. In that trade, you sow your seed, and though you depart and give it no further thought, it prospers while you sleep or attend to other matters; upon your return after a lengthy interval, you find the crop greatly advanced.

But your situation more closely resembles that of soldiers standing watch in a besieged city. Should you abandon your station, put down your weapons, or yield to sleep, your adversaries will seize upon you, exploiting your heedlessness and imprudence. Remember, therefore, that you dwell in perpetual jeopardy; that every circumstance and every association, each day and hour of your existence, carries with it temptations and obligations in equal measure. Thus, remain ever vigilant; "take up the whole armor of God, that you may be able to withstand in the evil day." {Ephesians 6:11} "act like men, be strong,"{1 Corinthians 16:13} "preparing your minds for action;"{1 Peter 1:13} summon the full might of your spirits, and contend as though your very lives depend upon it—for indeed, the "righteous are scarcely saved."

This day let us humble ourselves for former negligences; and on this day, let us reaffirm our resolve to exercise greater vigilance and vigor throughout the remainder of our lives. The warning and exhortation are both grave and solemn; yet our spirits should not falter: nor deem the admonition too daunting, nor the exhortation beyond reach, for the strength of God stands ready to embolden us in this endeavor.

When the spies recounted to the children of Israel the formidable obstacles they would face upon entering the promised land, it is recorded that the entire congregation raised their voices in lamentation and wept that night; {Numbers 14:1, &c} their courage waned at the prospect of the journey, and they spoke of abandoning the pursuit, even proposing to appoint a leader to guide them back to Egypt.

Yet Joshua and Caleb hurried among them, proclaiming, "The land, which we passed through to spy it out, is an exceedingly good land."{Numbers 14:7} They further declared, "Do not fear the people of the land, for they are bread for us. Their protection is removed from them, and the Lord is with us; do not fear them."{Numbers 14:9} In like manner, we are encouraged to claim the heavenly Canaan for ourselves; towering walls must be surmounted, mighty forces must be opposed, and giants akin to the sons of Anak—before whom we appear as mere grasshoppers—must be confronted. Nevertheless, this noble quest must not be forsaken, for "the land is an exceedingly bountiful land, and the Lord our God is with us;" and this assurance ought to provide comfort sufficient to outweigh all our fears.

Consider the emphatic language with which God addresses Zerubbabel concerning the triumph of the Israelites over the formidable resistance that impeded his path, as he undertook the restoration of the Jewish commonwealth: "Not by might, nor by power, but by my Spirit;" He then declares, "Who are you, O great mountain? Before Zerubbabel you shall become a plain." {Zechariah 4:6, 7}

And so, if the Spirit of the Lord accompanies us, all those towering obstacles that arise to hinder our journey will be leveled before us; and our passage through them will not merely be feasible, but both easy and delightful. Therefore let us close with the exhortation of the Apostle: "be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain." {1 Corinthians 15:58}