Mozley: A Treatise on the Augustinian Doctrine of

CHAP. ii. Argument for Predestination. 39
applies to religious aims and purposes, as well as to those
connected with human glory. A strong will in moral things,
a determination to resist the tendencies of corrupt nature,
a sustained aim at the perfect life this whole disposition
of mind does, if recognised and contemplated in himself by
the possessor, in proportion to its extent create a sense of a
spiritual destiny ; and the Christian in his own sphere, as
the great man of the world in his, feels himself marked out
for a particular work and the final reward which is to follow
it. According to his calculation of his resources is his
conviction that he shall attain his object and from the
;
calculation that ne will, the sense that he is destined to
succeed, almost immediately arises. Not that this result
need take place in all Christian minds, for there are dif
ferences of natural character as well as of moral power
which would affect it. Some minds are constitutionally
more self-contemplative than others, and have before them
their own condition and prospects, while others pursue the
same actual course with less of reflection upon themselves
as agents. So far, however, as a man thinks definitely of
himself and of his own spiritual strength, and so far as the
result of the inspection is satisfactory, this
result. He perceives in himself now that
will be the
which must
ultimately overcome, and looks forward to the issue as to
the working out of a problem, the natural fruit of moral
resources already in his possession. Nor need this result
be confined to remarkable and eminent Christians. What
ever be the degree and standard of goodness before the
mind, so far as a man definitely recognises in himself the
capacity for attaining it, so far he will have the sense of
being marked out for its attainment.
And it is evident that one whole side of Scripture en
courages Christians in this idea. In the first place, without
imposing as necessary, Scripture plainly sanctions and en
courages that character of mind which is self-contemplative,
or involves reflection upon self, our own spiritual state and
capacities. The more childlike temper has doubtless its
own praise ; but the other is also set forth in Scripture as a
temper eminently becoming a Christian. Indeed, placed as