We see from these remarkable extracts that the wisest of the heathen had, by God's grace, attained to the sense that life was subject to a divine guidance. Yet how dim was their vision of this truth, how insecure their hold upon it, in comparison with that which the meanest Christian may attain! They never definitely grasped the doctrine of immortality. They never quite got rid of a haunting dread that perhaps, after all, they might be nothing better than insignificant and unheeded atoms, swept hither and thither in the mighty eddies of an unseen, impersonal, mysterious agency, and destined hereafter "to be sealed amid the iron hills," or "To be imprisoned in the viewless winds. And blown with reckless violence about The pendent world." Their belief in a personal deity was confused with their belief in nature, which, in the language of a modern sceptic, "acts with fearful uniformity: stern as fate, absolute as tyranny, merciless as death; too vast to praise, too inexorable to propitiate, it has no ear for prayer, no heart for sympathy, no arm to save." How different the soothing and tender certainty of the Christian's hope, for whom Christ has brought life and immortality to light! For "chance" is not only "the daughter of forethought," as the old Greek lyric poet calls her, but the daughter also of love. How different the prayer of David, even in the hours of his worst agony and shame, "_Let Thy loving Spirit lead me forth into the land of righteousness_." Guidance, and guidance by the hand of love, was--as even in that dark season he recognised--the very law of his life; and his soul, purged by affliction, had but a single wish--the wish to be led, not into prosperity, not into a recovery of his lost glory, not even into the restoration of his lost innocence; but only,--through paths however hard--only into the land of righteousness. And because he knew that God would lead him thitherward, he had no wish, no care for anything beyond. We will end this chapter by translating a few of the isolated fragments of Epictetus which have been preserved for us by other writers. The wisdom and beauty of these fragments will interest the reader, for Epictetus was one of the few "in the very dust of whose thoughts was gold." * * * * * "A life entangled with accident is like a wintry torrent, for it is turbulent, and foul with mud, and impassable, and tyrannous, and loud, and brief." "A soul that dwells with virtue is like a perennial spring; for it is pure, and limpid, and refreshful, and inviting, and serviceable, and rich, and innocent, and uninjurious." * * * * * "If you wish to be good? first believe that you are bad."