It may, in passing, be noticed that the foregoing argument appears to throw some light on the much-vexed question of the historical relation of the New Testament to the Old. It, also, almost brings one to suspect that there must be some error in that teaching which supposes that in respect of the doctrine of a future life, and of the closely connected doctrine of Divine Interposition, particularly of a retributive character, in the ordinary course of human affairs the two are in perfect accord. Of course, they are in accord, though, it would seem, not in the way popularly taught. Their accord consists in the fact that each treats these doctrines in the way that was logically necessary for its own objects. Its own requirements, which were very much those of the knowledge and circumstances of the times, is the point of view from which each regards them. Here I would ask leave to remark that doctrines, or different ways of stating some particular doctrine, which, from some points of view, or to some minds, appear discordant and contradictory, may, from other points of view and to other minds, appear quite the reverse: that is to say, in a higher and profounder sense they may be eminently accordant. It is so, for instance, I believe, with the doctrines, or doctrine, for it may be only the same idea stated reversely, of a Particular Providence and of General Laws. Our popular theologians on one side, and our men of science on the other, speak of the two as irreconcilably hostile, and exclusive of each other. But is there not an eminence, higher than that occupied by either of these two classes of expositors, from which the two doctrines are seen to be identical? Does not, in fact, the doctrine of general laws imply, and necessitate prevision of, and provision for, every particular case that has ever arisen, that is now arising, and that ever will arise? If so, then, it contains implicitly the doctrine of a Particular Providence. And does the doctrine of a Particular Providence at all imply that God ever acts otherwise than in conformity to the dictates of complete knowledge, perfect wisdom, unvarying justice, and unfailing goodness? If so, then, it contains implicitly the doctrine of General Laws. The two doctrines, therefore, must be mutually inclusive. Each presupposes the other. In fact, the two are one and the same thing.