The sacred scriptures are the Christian teacher’s treasury. The knowledge of these evinced by the young and interesting author, apprizes us that he had carefully studied them, as his rule of faith and manners. But his beautiful and appropriate illustrations were not derived from the Bible alone. The stores of profane history, philosophy, and science, the apologues and mythology of the ancients, were all made tributary to him. His scholastic habits evidently gave a tinge to his discourses. When perusing some of these, we could almost imagine we are listening to the youthful Regent, while delivering, within the walls of the University of Glasgow, his dictates to a class of admiring and enthusiastic students. We are at once reminded of the “Professor of Philosophy,” for instance, when we find him borrowing from Plato, and other ancient philosophers, such names as these, applied by them “to the unknown God” αυτο ον,(70) αυτο πνευμα,(71) and _primum intelligibile, et primum intelligens_,(72) when he makes mention of “the astronomers” who “do cut and carve in their imagination cycles, orbs, and epicycles, in the heavens, because of the various and different appearances and motions of stars in them, whereas it may be, really, there is but one celestial body in which all these various lights and motions do appear,”(73) and when he tells us, that “if two superficies were exactly plain and smooth, they could join so closely together, that no air could come between them, and then they could hardly be pulled asunder.”(74) All the while, however, it is evident that the knowledge of the philosopher is made subservient to the nobler purposes of the divine. The idea never occurs to us, that his secular learning is produced for display, and not to give interest to a sacred subject, or to furnish him with the means of explaining it.