We have thus far compared the two theories of Chance and Fate, by which some have attempted to explain the system of the universe, and have contrasted both with the Christian doctrine of Providence. On a review of the whole discussion, we think it must be evident that the latter combines whatever is true and valuable in each of these opposite theories, while it eliminates and rejects whatever is unsound or noxious in either. It may seem strange that we should speak as if anything, either true or valuable, could be involved in the theories of Chance and Destiny; and, unquestionably, considered as theories designed to explain the system of the world, and to supersede the doctrine of Providence, they are, in all their distinctive peculiarities, utterly false and worthless. But it seldom, if ever, happens that any theory obtains a wide-spread and permanent influence, which does not stand connected with some _partial truth_, or which cannot appeal to some _apparent natural evidence_. We have already seen that there are two distinct classes of events in Nature, and two corresponding classes of sentiments and feelings in the human mind; that the latter point, respectively, to the constant and the variable, the certain and the doubtful, the causal and the casual; and that were either of the two to acquire an absolute ascendancy over us, it would naturally lead to one or other of two opposite extremes--the theory of Chance, or the theory of Fate. Now, the doctrine of Providence takes account of _both_ these classes of phenomena and feelings, so as to combine whatever is true and useful in each of the two rival theories, while it strikes out and rejects whatever is false in either, by placing all things under the government and control of a living, intelligent, personal God. It is scarcely necessary to add that the views and sentiments which the Christian doctrine of Providence inspires are widely different from those which must be generated by a belief either in Chance or in Fate, as the supreme arbiter of our destiny. The doctrine which teaches us to look up and to say, with childlike confidence, "Our FATHER which art in heaven," is worth more than all the philosophy in the world! Could we only realize it as a truth, and have habitual recourse to it in all our anxieties and straits, we should feel that, if it be a deeply serious and solemn fact that "the Lord reigneth," it is also, to all his trusting and obedient children, alike cheering and consolatory; and he who can relish the sweetness of our Lord's words when he spake of "the birds of the air" and the "flowers of the field," will see at once that Stoicism is immeasurably inferior, both as a philosophy and a faith, to Christian Theism.[223] FOOTNOTES: [217] DR. CUDWORTH, "Intellectual System," I. 75, 82, 106, 151; II. 77, 334. GASSENDI, "Syntagma." DR. J. M. GOODE, "Lucretius," Preface. [218] LA PLACE, "Des Probabilities." [219] Eccles. 9: 11; Luke 10: 31; Deut. 19: 5