Let the whole world be in thy consideration as one house; and then consider in that, in the peaceful harmony of creatures, in the peaceful succession, and connexion of causes and effects, the peace of nature. Let this kingdom, where God hath blessed thee with a being, be the gallery, the best room of that house, and consider in the two walls of that gallery, the Church and the state, the peace of a royal and religious wisdom. Let thine own family be a cabinet in this gallery, and find in all the boxes thereof, in the several duties of wife and children, and servants, the peace of virtue, and of the father and mother of all virtues, active discretion, passive obedience; and then lastly, let thine own bosom be the secret box and reserve in this cabinet, and then the gallery of the best home that can be had, peace with the creature, peace in the Church, peace in the state, peace in thy house, peace in thy heart, is a fair model, and a lovely design even of the heavenly Jerusalem, which is _visio pacis_, where there is no object but peace. Serm. XVI. John xi. 35. p. 153. Ib. C. The Masorites (the Masorites are the critics upon the Hebrew Bible, the Old Testament) cannot tell us, who divided the chapters of the Old Testament into verses: neither can any other tell, who did it in the New Testament. [11] How should the Masorites, when the Hebrew Scriptures were not as far as we know divided into verses at all in their time? The Jews seem to have adopted the invention from the Christians, who were led to it in the construction of Concordances. Ib. p. 154. E. If they killed Lazarus, had not Christ done enough to let them see that he could raise him again? Malice, above all party-malice, is indeed a blind passion, but one can scarcely conceive the chief priests such dolts as to think that Christ could raise Lazarus again. Their malice blinded them as to the nature of the incident, made them suppose a conspiracy between Jesus and the family of Lazarus, a mock burial, in short; and this may be one, though it is not, I think, the principal, reason for this greatest miracle being omitted in the other Gospels. Ib. p. 155. B. Christ might ungirt himself, and give more scope and liberty to his passions than any other man; both because he had no original sin within to drive him, &c. How then is he said to have 'condemned sin in the flesh'? Without guilt, without actual sin, assuredly he was; but [Greek: egéneto sàrx], and what can we mean by original sin relatively to the flesh, but that man is born with an animal life and a material organism that render him temptible to evil, and which tends to dispose the life of the will to contradict the light of the reason? Did St. Paul by [Greek: homoi_ómati sarkòs hamartiás] mean a deceptive resemblance? [12] Ib. D. I can see no possible edification that can arise from these _ultra_-Scriptural speculations respecting our Lord. Ib. p. 157. A.