teresting a subject, that I should deem myself favoured if I could give a satisfactory answer to it.

"I have long felt some of the difficulties which you state, in respect of direct addresses in worship to the Holy Spirit, personally and separately; of which certainly but few are found in the sacred scriptures. Perhaps, as all our spiritual worship must be offered by His sacred teaching and influence on the heart and mind; and as the grand promise of the New Testament, comprising all the rest for spiritual blessings, relates to God's giving us, through Christ, the Holy Spirit of life, light, holiness, power, liberty, and love; it is less proper that our prayers should be offered directly and personally to the Holy Spirit. -The form of Baptism, into the name of the Father, of the Son, and of the Holy Ghost, seems to me to recognise God our Saviour, as Father, Son, and Holy Ghost. In this view, when God is addressed without personal distinction, I consider the address as made to the God of salvation; and the Holy Spirit included, whether prayer or praise be offered. The trishagion, or threefold ascription of holiness to Jehovah, both in the Old and New Testament, seems an act of worship to the Holy Spirit, together with the Father and the Son.-The form of blessing appointed by Moses, in this view, implies a prayer to the Holy Spirit, in the threefold repetition, Num. vi. 24-27.; as does the apostolical benediction, 2 Cor. xiii. 14.-I have no hesitation in my mind, as to the express act of adoration, in Rev. i. 4. being offered personally to the Holy Spirit, according to the emblematical language of that book. And, when salvation is ascribed to our God, who

sitteth on the throne, and unto the Lamb, I consider the term GOD as denoting the God of salvation, as above explained; and the Lamb that was slain, as referring to the incarnate Saviour's propitiation and mediation, through whom we sinners approach God with all our worship, and to eternity shall view all our salvation as coming to us through his sacrifice. -It appears to me, that the reason why the Son is so frequently addressed, in both scriptural prayers and adoring praises, springs from his mediatorial character, as God manifested in the flesh; and as God was in Christ reconciling the world unto himself; and as, in addressing him who owns us as brethren, we do not forget his Deity, and recollect also, that he suffered, being tempted, that he might succour the tempted. The style of the New Testament is, the God and Father of our Lord Jesus Christ ; as that of the Old Testament is, the God of Abraham, or of Israel: but, in both, the true God is Father, Son, and Holy Ghost, One Name, three persons: and, in addressing God in Christ, we come to God by Christ, even as if we addressed God as the Father of Christ. This seems clearly exhibited in the apostolical practice: Through whom we have access, by one Spirit, unto the Father.

If then we be fully convinced that the Holy Spirit is God, and that all divine perfections and operations, together with every personal property, are ascribed to him, there can be no doubt but he is the object of divine adoration. Where God is addressed, without distinction of persons, the Holy

Spirit is virtually addressed: all that dependence, gratitude, love, and honour, which are required as

due to our God, are required towards the Holy Spirit; and therefore worship, and adoring praise and prayer, cannot be improper. Yet, probably, had not the controversies with Arians and others made way for it, so large a proportion of personal addresses to the Holy Spirit, would not have been found in our public services. I, however, feel no dissatisfaction respecting them, though in other acts of worship I am not so generally and explicitly led to address the Holy Spirit.

"Should these thoughts induce you to propose any further questions, I will endeavour to answer them. I grow old and infirm, though still employed: but I much need your prayers: and, if you and your friends have derived any benefit from my labours, (to God be all the glory!) do not forget me at the throne of grace, but pray for me, that God would give me the increase of faith, and hope, and patience; that I may not dishonour him in my closing scene, or, after preaching to others, be myself a cast away; but may finish my course with joy. With prayer that God may abundantly bless you and yours, and all your labours, I am, reverend Sir, your faithful friend and brother, THOS. SCOTT."

The person addressed, observes, in transmitting me the letter," As I believed the late Mr. Scott to be the best Bible-scholar living, being in the possession of the result of his inquiries upon the question, I have been and am perfectly at rest upon it."

His last letter to the Rev. John Mayor, Shawbury, Salop.

66

January 2, 1821. My dear old friend, I am unwilling to deny your request to write a few lines in

answer to your kind letter; but multiplied engagements and many infirmities must plead for a much shorter letter than I should otherwise write.

“I am, indeed, very far from good health: I am wearing down by increasing infirmities, local and chronical diseases, and old age,-almost seventy-four. I have not been out of my parish, or at the further end of it for several years. One service on the Lord's day seems to overdo me; and I have got a curate. Yet, in my study I apply myself nearly as much as usual, though with much uneasiness and weariness.Well, after all, Surely goodness and mercy have followed me all my days, and I hope, I shall dwell in the house of God for ever.

"I am thankful that you write as in health and spirits; and for the favourable account you give of your family. May God gather them all into his family, and make them and their's blessed! May the children of thy servants continue, and their seed be established before thee! (Psal. cii. 28.) My children, I trust, are in the way to heaven, and useful to others. I have nineteen grandchildren; all hopeful, as far as we can see one, I trust, more than hopeful; and others, I hope, coming forward. Pray for them.

"I am as fully aware of 's unfairness, as well as gross blunders in quotation, as any book can make me but he has the whole human heart on his side; and he furnishes some plausible arguments to those numbers of ignoramuses, who hate the genuine gospel, but are totally incompetent to make any reply to it....

"I have the honour of having as many lies told of

me, as most men in these days. I never wrote to whatever I thought or said privately, any thing like what is imputed to me. Challenged repeatedly in a peculiar style, I found it necessary to write a letter declining the challenge, as civilly as I could with sincerity; and I have no objection to the letter being published in any newspaper, if any choose to do it. He too, though less specious, among another company has all the human heart on his side; but doing good is against wind and tide, and goes on slowly; yet, by God's blessing, surely.-I am sorry for what you write about Mr. . Indeed, eager, vehement, speculating Arminianism is most nearly allied to Pelagianism, and the transition is almost imperceptible. No doubt and his meaner coadjutor

defend Pelagianism, as well as Arminianism.

"So you are become a dabbler in prophecy, as almost every one is in these days. I read, in various ways, almost numberless tracts, papers, pamphlets, books upon the subject of unfulfilled prophecies: but still I cannot prophesy. Nor do I yet see reason to alter the opinions, which I have given in my former editions of the Family Bible. In Daniel I have endeavoured to elucidate and confirm those views; I hope, successfully. When I come (should I live so long,) to Revelation, I will carefully revise that; and I will keep your letter, and weigh what you have said; for I desire light from every quarter, and I trust sincerely pray daily to be set right where wrong. -At present, I am decidedly of opinion, that all describing the church, or the new Jerusalem, in the xxist and xxiid of Revelation, relates to the heavenly state that all relating to the earthly state