Mr. Scott, in his "force of truth," gives an account of his own conversion to Calvinism not very dissimilar to that of Edwards, and not in any degree more honourable to the cause he proposes to defend. The argument of that work may be summed up in few words. Mr. Scott entertained a great dislike of Calvinistic doctrines. He rejected the evidence by which they were supported, as being insufficient to establish a creed which appeared to him most objectionable. Yet, strong as were his prejudices against it, they ultimately gave way, and, _therefore_, Calvinism must be the truth. But, in both instances, the impression designed to be made on the mind of the reader is the same, that is, that the Spirit of God accomplished what the force of argument had failed to do. Mr. Scott, therefore, adds his testimony to that of President Edwards, confessing that Calvinism is not supported by proofs sufficient in themselves to carry conviction to the human mind, without special illumination from above; an illumination, which, assuredly, the _religious opposers_ may as righteously claim, as the religious defenders of Calvinism. For what Christian man does not pray for the guidance of God's good Spirit? The dispassionate reader of "_The Force of Truth_," will naturally say, that the arguments for the Calvinistic creed were either sound or unsound. If the former, then Mr. Scott was either very obtuse or very obstinate to resist so long their power. If the latter, he acted with great weakness in yielding at length to insufficient evidence, on the score of an undefinable impulse. In either case, his name is divested of commanding authority in the view of reasonable men. Yet it can hardly be doubted, that this claim to _special teaching_ from the fountain of wisdom and of truth, has done more, incalculably more, to awe the minds of men into submission, and thus to obtain currency for their opinions, than the _joint confession_ of these popular writers, to the insufficiency of their own arguments, has availed to render suspected the force of their reasoning. The impression made on the generality of minds would be, that men so good, and so candid in confessing their own obstinacy, could not be mistaken, in believing themselves, at a subsequent period, to be inspired and infallible[3].