Mozley: A Treatise on the Augustinian Doctrine of

CHAI>. ii. Argument for Predestination. 43
fection in respect of truth and knowledge, yet our moral
nature is so fine and intricate, that it must be owned that,
in the case of many minds, there is a sort of perfection in
this very imperfection : and one would not wish them to
estimate themselves correctly ; if they did, we should feel
the absence of something, and a certain indefinable grace
which attached to them would be missed. This is one of
those results which flow from the variety which marks the
Divine creation and constitution of the world, whether
physical or moral. Some characters are designed to raise
our affections on one plan, others on another ; some are
formed to inspire what is commonly called love, others
respect, principally ; both being only different forms of the
scriptural principle of love. These are diversities of His
instituting who is Himself incomprehensible, and who has
made man a type in some measure of Himself; with a
moral nature which cannot be reduced to one criterion of
right, but which attains perfection in different forms, and
satisfies our moral sense, under modes which we cannot
analyse, but to which that moral sense responds. For
human goodness is not a simple thing, but a complex ; nor
is it a measurable, but an indefinable thing ; attaining its
perfection often by seeming excesses, incorrectnesses in the
latter, and faults transmuted by the medium of the general
character into virtues. The stronger mind confides in, the
more amiable one distrusts, itself. Both are good accord
ing to their respective standards, and therefore, on a prin
ciple of variety, such difference is desirable. It is desirable
also, on another ground viz. that different instruments
are wanted by Providence to execute its designs in the
world. Large and difficult objects can only be achieved by
men who have confidence in themselves, and will not allow
obstacles to discourage them and a ; sense of destiny helps
these men. The tie, on the other hand, of mutual confi
dence, is aided by
self-distrust. Did none confide in
themselves, there would be none to command ; but those
who do so, are at the same time constitutionally slow to
obey.
Accordingly the doctrine of assurance does not neces-