If this were meant to the exclusion or neglect of the primary sense,--if we are required to believe that the sacred writers themselves had such thoughts present to their minds,--it would, doubtless, throw the doors wide open to every variety of folly and fanaticism. But it may admit of a safe, sound, and profitable use, if we consider the Bible as one work, intended by the Holy Spirit for the edification of the Church in all ages, and having, as such, all its parts synoptically interpreted, the eldest by the latest, the last by the first, and the middle by both. Moses, or David, or Jeremiah (we might in this view affirm) meant so and so, according to the context, and the light under which, and the immediate or proximate purposes for which, he wrote: but we, who command the whole scheme of the great dispensation, may see a higher and deeper sense, of which the literal meaning was a symbol or type; and this we may justifiably call the sense of the spirit. Ib. p. 41. B. So in our liturgy 'we stand up at the profession of the creed' thereby to declare to God and his Church our readiness to stand to, and our readiness to proceed in, that profession. Another Church might sit down, thereby denoting a resolve to abide in this profession. These things are indifferent; but charity, love of peace, and on indifferent points to prefer another's liking to our own, and to observe an order once established for order's sake,--these are not indifferent. Ib. p. 42. C. This paragraph is excellent. Alas! how painfully applicable it is to some of our day! Ib. p. 46. C. Howsoever all intend that this is a name that denotes essence, being: Being is the name of God, and of God only. Rather, I should say, 'the eternal antecedent of being;' 'I that shall be in that I will to be'; the absolute will; the ground of being; the self-affirming 'actus purissimus'. Serm. VI. Isaiah liii. 1. p. 52. A noble sermon in thought and diction. Ib. p. 59. E. Therefore we have a clearer light than this; 'firmiorem propheticum sermonem', says St. Peter; 'we have a more sure word of the prophets'; that is, as St. Augustine reads that place, 'clariorem', a more manifest, a more evident, declaration in the prophets, than in nature, of the will of God towards man, &c. The sense of this text, as explained by the context, seems to me this;--that, in consequence of the fulfilment of so large a proportion of the oracles, the Christian Church has not only the additional light given by the teaching and miracles of Christ, but even the light vouchsafed to the old Church (the prophetic) stronger and clearer. Ib. p. 60. A. He spake personally, and he spake aloud, in the declaration of miracles; but 'quis credidit auditui Filii?' Who believed even his report? Did they not call his preaching sedition, and call his miracles conjuring? Therefore, we have a clearer, that is, a nearer light than the written Gospel, that is, the Church.