Thomas Scott (1746/7-1821) was the spiritual son of Newton, and succeeded him in the curacy of Olney.  There was a curious family likeness between the two men.  Both were somewhat rough diamonds.  The metal in both cases was thoroughly genuine; but perhaps Newton took polish a little more easily than Scott.  Both were self-taught men, and compensated for the lack of early education by extraordinary application.  Although Scott did not pass through so terrible an ordeal as Newton, still he had a sufficiently large experience, both of the moral evils and outward hardships of life, to give him a very wide sympathy.  Both were distinguished for a plain, downright, manly independence, both of thought and life; both were thoroughly unselfish and disinterested; both held a guarded Calvinism without the slightest tincture of Antinomianism; both lived, after their conversion, singularly pure and blameless lives; both struggled gallantly against the pressure of poverty, though Scott was the more severely tried of the two.  As a writer, perhaps Scott was the more powerful; Newton wrote nothing equal to the ‘Commentary’ or the ‘Force of Truth;’ on the other hand, there was a tenderness, a geniality, and, above all, a very strong sense of humour in Newton which were wanting in Scott.  Scott had not the popular qualities of Newton, a deficiency of which he was himself fully conscious; but he was a noble specimen of a Christian, and deserved a much wider recognition than he ever received in this world.  The ’Force of Truth’ is one of the most striking treatises ever published by the Evangelical school, though we cannot go quite so far as to say, with Bishop Wilson, of Calcutta, that it is equal to the ’Confessions of Augustine.’  It is simply a frank and artless but very forcible account of the various stages in the writer’s mental and spiritual career, through which he was led to the adoption of that moderate Calvinism in which he found a permanent home.  The treatise is specially interesting because it contains the history of a spiritual progress through which, in all probability, many (mutatis mutandis) passed in the eighteenth century.  During the earlier years of his ministerial career Scott wavered between Socinianism and Arianism, and he showed the same conscientious disinterestedness which distinguished him through life, by sacrificing his chance of preferment, at a time when his circumstances sorely needed it, because he could not with a clear conscience sign those articles which plainly declared the doctrine of the Trinity.  Slowly and laboriously, and without help from any living man, except perhaps Newton, whose share in the matter will be noticed presently, Scott worked his way from point to point until he was finally established in the Evangelical faith.  Burnet’s ‘Pastoral Care,’ Hooker’s ‘Discourse on Justification,’ Beveridge’s ‘Sermons,’ Law’s ’Serious Call’ (of course), Venn’s ‘Essay on the Prophecy of Zacharias,’ Hervey’s ‘Theron and Aspasio,’ and