Romans 5:1

Romans 5:1-2 1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 1. Iustificatus ergo ex fide, pacem habemus apud Deum per Dominum nostrum Iesum Christum; 2. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 2. Per quem accessum habiumus fide in gratiam istam in qua stetimus, et gloriamur super spe glori? Dei. 1. Being then justified, etc. The Apostle begins to illustrate by the effects, what he has hitherto said of the righteousness of faith: and hence the whole of this chapter is taken up with amplifications, which are no less calculated to explain than to confirm. He had said before, that faith is abolished, if righteousness is sought by works; and in this case perpetual inquietude would disturb miserable souls, as they can find nothing substantial in themselves: but he teaches us now, that they are rendered quiet and tranquil, when we have obtained righteousness by faith, we have peace with God; and this is the peculiar fruit of the righteousness of faith. When any one strives to seek tranquillity of conscience by works, (which is the case with profane and ignorant men,) he labors for it in vain; for either his heart is asleep through his disregard or forgetfulness of God's judgment, or else it is full of trembling and dread, until it reposes on Christ, who is alone our peace. Then peace means tranquillity of conscience, which arises from this, -- that it feels itself to be reconciled to God. This the Pharisee has not, who swells with false confidence in his own works; nor the stupid sinner, who is not disquieted, because he is inebriated with the sweetness of vices: for though neither of these seems to have a manifest disquietude, as he is who is smitten with a consciousness of sin; yet as they do not really approach the tribunal of God, they have no reconciliation with him; for insensibility of conscience is, as it were, a sort of retreating from God. Peace with God is opposed to the dead security of the flesh, and for this reason, -- because the first thing is, that every one should become awakened as to the account he must render of his life; and no one can stand boldly before God, but he who relies on a gratuitous reconciliation; for as long as he is God, all must otherwise tremble and be confounded. And this is the strongest of proofs, that our opponents do nothing but prate to no purpose, when they ascribe righteousness to works; for this conclusion of Paul is derived from this fact, -- that miserable souls always tremble, except they repose on the grace of Christ. 2. Through whom we have access, [153] etc. Our reconciliation with God depends only on Christ; for he only is the beloved Son, and we are all by nature the children of wrath. But this favor is communicated to us by the gospel; for the gospel is the ministry of reconciliation, by the means of which we are in a manner brought into the kingdom of God. Rightly then does Paul set before our eyes in Christ a sure pledge of God's favor, that he might more easily draw us away from every confidence in works. And as he teaches us by the word access, that salvation begins with Christ, he excludes those preparations by which foolish men imagine that they can anticipate God's mercy; as though he said, "Christ comes not to you, nor helps you, on account of your merits." He afterwards immediately subjoins, that it is through the continuance of the same favor that our salvation becomes certain and sure; by which he intimates, that perseverance is not founded on our power and diligence, but on Christ; though at the same time by saying, that we stand, he indicates that the gospel ought to strike deep roots into the hearts of the godly, so that being strengthened by its truth, they may stand firm against all the devices of Satan and of the flesh. And by the word stand, he means, that faith is not a changeable persuasion, only for one day; but that it is immutable, and that it sinks deep into the heart, so that it endures through life. It is then not he, who by a sudden impulse is led to believe, that has faith, and is to be reckoned among the faithful; but he who constantly, and, so to speak, with a firm and fixed foot, abides in that station appointed to him by God, so as to cleave always to Christ. And glory in the hope, etc. The reason that the hope of a future life exists and dares to exult, is this, -- because we rest on God's favor as on a sure foundation: for Paul's meaning is, that though the faithful are now pilgrims on the earth, they yet by hope scale the heavens, so that they quietly enjoy in their own bosoms their future inheritance. And hereby are subverted two of the most pestilent dogmas of the sophists. What they do in the first place is, they bid Christians to be satisfied with moral conjecture as to the perception of God's favor towards them; and secondly, they teach that all are uncertain as to their final perseverance; but except there be at present sure knowledge, and a firm and undoubting persuasion as to the future, who would dare to glory? The hope of the glory of God has shone upon us through the gospel, which testifies that we shall be participators of the Divine nature; for when we shall see God face to face, we shall be like him. ( 2 Peter 1:4 ; 1 John 3:2 .) Footnotes: [153] Calvin leaves out kai, "also." Griesbach retains it. The omission is only in one MS., and in the Syriac and Ethiopic versions: it is rendered nun by Theodoret But its meaning here seems not to be "also," but "even" or "yea:" for this verse contains in part the same truth as the former. The style of Paul is often very like that of the Prophets, that is, the arrangement of his sentences is frequently on their model. In the Prophets, and also in the Psalms, we find often two distichs and sometimes two verses containing the same sentiment, only the latter distich states it differently, and adds something to it. See, for example, Psalm 32:1 , 2. such is exactly the case here. "Justified by faith," and "this grace in which we stand," are the same. "Through our Lord Jesus Christ" and "through whom we have access," are identical in their import. The additional idea in the second verse is the last clause. That we may see how the whole corresponds with the Prophetic style, the two verses shall be presented in lines, -- 1. Having then been justified by faith, We have peace with God,^ Through our Lord Jesus Christ; 2. Through whom we have had, yea, the access by faith To this grace, in which we stand, And exult in the hope of the glory of God. The illative, then, is to be preferred to therefore, as it is an inference, not from a particular verse or a clause, but from what the Apostle had been teaching. By the phrase, "the glory of God," is meant the glory which God bestows: it is, to use the words of Professor Stuart, "genitivus auctoris." The word "access," prosagogen has two meanings, -- introduction (adductio) -- and access (accessio.) The verb prosagein, is used in 1 Peter 3:18 , in the sense of introducing, leading or bringing to. So Christ, as Wolfius remarks, may be considered to be here represented as the introducer and reconciler, through whom believers come to God and hold intercourse with him. "Introduction" is the version of Macknight; and Doddridge has also adopted this idea. -- Ed.

Therefore being {1} justified by faith, we have peace with God through our Lord Jesus Christ: (1) Another argument taken from the effects: we are justified with that which truly appeases our conscience before God: and faith in Christ does appease our conscience and not the law, as it was said before, therefore by faith we are justified, and not by the law.

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: Being justified by faith — As he had said, Romans 4:24 . We have peace with God — A blessed calm lodged in our consciences; like as when Jonah was cast overboard, there followed a tranquillity. This is that continual feast, a very heaven beforehand, an anticipation of glory, ουρανος προ ουρανου .

Therefore being justified by faith,.... Not that faith is at the first of our justification; for that is a sentence which passed in the mind of God from all eternity, and which passed on Christ, and on all the elect considered in him, when he rose from the dead; see Romans 4:25 ; nor is it the chief, or has it the chief place in justification; it is not the efficient cause of it, it is God that justifies, and not faith; it is not the moving cause of it, that is the free grace of God; it is not the matter of it, that is the righteousness of Christ: we are not justified by faith, either as God's work in us, for, as such, it is a part of sanctification; nor as our work or act, as exercised by us, for then we should be justified by works, by something of our own, and have whereof to glory; but we are justified by faith objectively and relatively, as that relates to the object Christ, and his righteousness; or as it is a means of our knowledge, and perception of our justification by Christ's righteousness, and of our enjoying the comfort of it; and so we come to have peace with God through our Lord Jesus Christ. The apostle having set the doctrine of justification in a clear light, and fully proved that it is not by the works of men, but by the righteousness of God; and having mentioned the several causes of it, proceeds to consider its effects, among which, peace with God stands in the first place; and is so called, to distinguish it from peace with men, which persons, though justified by faith in Christ's righteousness, may not have; but are sure, having a sense of this, to find peace with God, even with him against whom they have sinned, whose law they have transgressed, and whose justice they have affronted; reconciliation for sin being made, and a justifying righteousness brought in, and this imputed and applied to them, they have that "peace of God", that tranquillity and serenity of mind, the same with "peace with God" here, "which passes all understanding", Philippians 4:7 ; and is better experienced than expressed: and this is all through our Lord Jesus Christ; it springs from his atoning sacrifice, and precious blood, by which he has made peace; and is communicated through the imputation of his righteousness, and the application of his blood; and is only felt and enjoyed in a way of believing, by looking to him as the Lord our righteousness.

A blessed change takes place in the sinner's state, when he becomes a true believer, whatever he has been. Being justified by faith he has peace with God. The holy, righteous God, cannot be at peace with a sinner, while under the guilt of sin. Justification takes away the guilt, and so makes way for peace. This is through our Lord Jesus Christ; through him as the great Peace-maker, the Mediator between God and man. The saints' happy state is a state of grace. Into this grace we are brought, which teaches that we were not born in this state. We could not have got into it of ourselves, but we are led into it, as pardoned offenders. Therein we stand, a posture that denotes perseverance; we stand firm and safe, upheld by the power of the enemy. And those who have hope for the glory of God hereafter, have enough to rejoice in now. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. Patient sufferers have most of the Divine consolations, which abound as afflictions abound. It works needful experience of ourselves. This hope will not disappoint, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. A right sense of God's love to us, will make us not ashamed, either of our hope, or of our sufferings for him.

CHAPTER 5 Ro 5:1-11. The Blessed Effects of Justification by Faith. The proof of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the full consideration of this topic to another stage of the argument (Ro 8:1-39). 1. Therefore being—"having been." justified by faith, we have peace with God, &c.—If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask—If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (2Co 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (2Co 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace." Romans 5:1 Being justified by faith, we have peace with God, Romans 5:2 we glory in our hopes, Romans 5:3-5 and in present afflictions, Romans 5:6-10 from the best experience of God’s love, looking with more assurance for final salvation. Romans 5:11 we glory in God also, to whom we are reconciled by Christ. Romans 5:12-19 As sin and death came upon all men by Adam, so the grace of God, which justifieth unto life, cometh more abundantly unto all mankind through Christ. Romans 5:20 ,21 Under the law sin abounded unto death; but grace hath much more abounded unto life. Hitherto of the cause and manner of our justification; now follow the benefits and effects. Being justified by faith; as he had before asserted and proved particularly, in Romans 3:28 4:24 . We have peace with God; i.e. we have reconciliation with God, who before were utter enemies to him, Colossians 1:21 ; he is now become our Friend, as he was Abraham’s. Through our Lord Jesus Christ, who is the only Mediator of reconciliation: see 2 Corinthians 5:19 Ephesians 2:14-16 Colossians 1:20 1 Timothy 2:5 .

Therefore - οὖν oun Since we are thus justified, or as a consequence of being justified, we have peace. Being justified by faith - See the notes at Romans 1:17 ; Romans 3:24 ; Romans 4:5 . We - That is, all who are justified. The apostle is evidently speaking of true Christians. Have peace with God - see the note at John 14:27 . True religion is often represented as peace with God; see Acts 10:36 ; Romans 8:6 ; Romans 10:15 ; Romans 14:17 ; Galatians 5:22 ; see also Isaiah 32:17 . "And the work of righteousness shall be peace, And the effect of righteousness. Quietness and assurance forever:" This is called peace, because, (1) The sinner is represented as the enemy of God, Romans 8:7 ; Ephesians 2:16 ; James 4:4 ; John 15:18 , John 15:24 ; John 17:14 ; Romans 1:30 . (2) the state of a sinner's mind is far from peace. He is often agitated, alarmed, trembling. He feels that he is alienated from God. For, "The wicked are like the troubled sea. For it never can be at rest; Whose waters cast up mire and dirt."

Contents From Romans 5:1-11 , inclusive, the apostle deduces some of the more obvious and consolatory inferences from the doctrine of gratuitous justification. From the Romans 5:12 to the end, he illustrates his great principle of the imputation of righteousness, or the regarding and treating the many as righteous, on account of the righteousness of one man, Christ Jesus, by a reference to the fall of all men in adam. Romans 5:1-11 The first consequence of justification by faith is, that we have peace with God, Romans 5:1 . The second, that we have not only a sense of his present favor, but assurance of future glory, Romans 5:2 . The third, that our afflictions, instead of being inconsistent with the divine favor, are made directly conducive to the confirmation of our hope; the Holy Spirit bearing witness to the fact that we are the objects of the love of God, Romans 5:3-5 . The fourth, the certainty of the final salvation of all believes. This is argued from the freeness and greatness of the divine love; its freeness being manifested in its exercise towards the unworthy: and its greatness, in the gift of the Son of God, Romans 5:6-10 . Salvation is not merely a future though certain good, it is a present and abundant joy, Romans 5:11 . Romans 5:1 Therefore, being justified by faith, we have ‹12› peace with God; that is, we are reconciled to God. We are no longer the objects of God’s displeasure, his favor having been propitiated by the death of his Son, Romans 5:10 . As a consequence of this reconciliation, we have conscious peace with God, that is, we have neither any longer the present upbraidings of an unappeased conscience, nor the dread of divine vengeance. Both these ideas are included in the peace here spoken of. The latter, however, is altogether the more prominent. The phrase εἰρήνην ἔχομεν πρὸς τὸν Θεόν , we have peace in regard to God , properly means, God is at peace with us, his ὁργή ( wrath ) towards us is removed. It expresses, as Philippi says, “not a state of mind, but a relation to God.” ‹13› It is that relation which arises from the expiation of sin, and consequently justification. We are no longer his enemies, in the objective sense of the term (see Romans 5:10 ), but are the objects of his favor. The whole context still treats of reconciliation and propitiation, of the removal of the wrath of God by the death of his Son, and not of inward sanctification. It is true that the immediate and certain effect of God’s reconciliation to us is our reconciliation to him. If he is at peace with us, we have inward peace. Conscience is only the reflection of his countenance, the echo, often feeble and indistinct, often terribly clear and unmistakable, of his judgment; and therefore subjective peace uniformly attends faith in the love of God, or assurance of our justification. Although, therefore, the primary idea of the apostle is, that God is at peace with us, it is nevertheless true that inward tranquility of mind is the fruit of justification by faith. It is peculiarly an evangelical doctrine, that pious affections are the fruit of this reconciliation to God, and not the cause of it. Paul says this peace is the result of justification by faith. He who relies on his works for justification, can have no peace. He can neither remove the displeasure of God, nor quiet the apprehension of punishment. Peace is not the result of mere gratuitous forgiveness, but of justification, of a reconciliation founded upon atonement. The enlightened conscience is never satisfied until it sees that God can be just in justifying the ungodly; that sin has been punished, the justice of God satisfied, his law honored and vindicated. It is when he thus sees justice and mercy embracing each other, that the believer has that peace which passes all understanding; that sweet quiet of the soul in which deep humility, in view of personal unworthiness, is mingled with the warmest gratitude to that Savior by whose blood God’s justice has been satisfied, and conscience appeased. Hence Paul says we have this peace through our Lord Jesus Christ. It is not through ourselves in any way, neither by our own merit, nor our own efforts. It is all of grace. It is all through Jesus Christ. And this the justified soul is ever anxious to acknowledge. “Pacem habemus. Singulalis justitiae fidei fructus. Nam siquis ab operibus conscientiae securitatem petere velit, (quod in profanis et brutis hominibus cernitur,) frustra id tentabit. Aut enim contemptu vel oblivione Divini judicii sopitum est pectus, aut trepidatione ac formidine quoque plenum est, donec in Christum recubuerit. Ipse enim solus est pax nostra. Pax ergo conscientiae serenitatem significat, quae es eo nascitur, quod Deum sibi reconciliatum sentit.” Calvin.

Romans LET US HAVE PEACE Romans 5:1 . In the rendering of the Revised Version, ‘Let us have peace with God through our Lord Jesus Christ,’ the alteration is very slight, being that of one letter in one word, the substitution of a long ‘o’ for a short one. The majority of manuscripts of authority read ‘let us have,’ making the clause an exhortation and not a statement. I suppose the reason why, in some inferior MSS., the statement takes the place of the exhortation is because it was felt to be somewhat of a difficulty to understand the Apostle’s course of thought. But I shall hope to show you that the true understanding of the context, as well as of the words I have taken for my text, requires the exhortation and not the affirmation. One more remark of an introductory character: is it not very beautiful to see how the Apostle here identifies himself, in all humility, with the Christians whom he is addressing, and feels that he, Apostle as he is, has the same need for the same counsel and stimulus that the weakest of those to whom he is writing have? It would have been so easy for him to isolate himself, and say, ‘Now you have peace with God; see that you keep it.’ But he puts himself into the same class as those whom he is exhorting, and that is what all of us have to do who would give advice that will be worth anything or of any effect. He does not stand upon a little molehill of superiority, and look down upon the Roman Christians, and imply that they have needs that he has not, but he exhorts himself too, saying, ‘Let all of us who have obtained like precious faith, which is alike in an Apostle and in the humblest believer, have peace with God.’ Now a word, first, about the meaning of this somewhat singular exhortation. There is a theory of man and his relation to God underlying it, which is very unfashionable at present, but which corresponds to the deepest things in human nature, and the deepest mysteries in human history, and that is, that something has come in to produce the totally unnatural and monstrous fact that between God and man there is not amity or harmony. Men, on their side, are alienated, because their wills are rebellious and their aims diverse from God’s purpose concerning them. And-although it is an awful thing to have to say, and one from which the sentimentalism of much modern Christianity weakly recoils-on God’s side, too, the relation has been disturbed, and ‘we are by nature the children of wrath, even as others’; not of a wrath which is unloving, not of a wrath which is impetuous and passionate, not of a wrath which seeks the hurt of its objects, but of a wrath which is the necessary antagonism and recoil of pure love from such creatures as we have made ourselves to be. To speak as if the New Testament taught that ‘reconciliation’ was lop-sided-which would be a contradiction in terms, for reconciliation needs two to make it-to talk as if the New Testament taught that reconciliation was only man’s putting away his false relation to God, is, as I humbly think, to be blind to its plainest teaching. So, there being this antagonism and separation between God and man, the Gospel comes to deal with it, and proclaims that Jesus Christ has abolished the enmity, and by His death on the Cross has become our peace; and that we, by faith in that Christ, and grasping in faith His death, pass from out of the condition of hostility into the condition of reconciliation. With this by way of basis, let us come back to my text. It sounds strange; ‘Therefore, being justified by faith, let up have peace.’ ‘Well,’ you will say, ‘but is not all that you have been saying just this, that to be justified by faith, to be declared righteous by reason of faith in Him who makes us righteous, is to have peace with God? Is not your exhortation an entirely superfluous one?’ No doubt that is what the old scribe thought who originated the reading which has crept into our Authorised Version. The two things do seem to be entirely parallel. To be justified by faith is a certain process, to have peace with God is the inseparable and simultaneous result of that process itself. But that is going rather too fast. ‘Being justified by faith let us have peace with God,’ really is just this-see that you abide where you are; keep what you have. The exhortation is not to attain peace, but retain it. ‘Hold fast that thou hast; let no man take thy crown.’ ‘Being justified by faith’ cling to your treasure and let nothing rob you of it-’let us have peace with God.’ Now a word, in the next place, as to the necessity and importance of this exhortation. There underlies it, this solemn thought, which Christian people, and especially some types of Christian doctrine, do need to have hammered into them over and over again, that we hold the blessed life itself, and all its blessings, only on condition of our own cooperation in keeping them; and that just as physical life dies, unless by reception of food we nourish and continue it, so a man that is in this condition of being justified by faith, and having peace with God, needs, in order to the permanence of that condition, to give his utmost effort and diligence. It will all go if he do not. All the old state will come back again if we are slothful and negligent. We cannot keep the treasure unless we guard it. And just because we have it, we need to put all our mind, the earnestness of our will, and the concentration of our efforts, into the specific work of retaining it. For, consider how manifold and strong are the forces which are always working against our continual possession of this justification by faith, and consequent peace with God. There are all the ordinary cares and duties and avocations and fortunes of our daily life, which, indeed, may be so hallowed in their motives and in their activities, as that they may be turned into helps instead of hindrances, but which require a great deal of diligence and effort in order that they should not work like grains of dust that come between the parts of some nicely-fitting engine, and so cause friction and disaster. There are all the daily tasks that tempt us to forget the things that we only know by faith, and to be absorbed in the things that we can touch and taste and handle. If a man is upon an inclined plane, unless he is straining his muscles to go upwards, gravitation will make short work of him, and bring him down. And unless Christian men grip hard and continually that sense of having fellowship and peace with God, as sure as they are living they will lose the clearness of that consciousness, and the calm that comes from it. For we cannot go into the world and do the work that is laid upon us all without there being possible hostility to the Christian life in everything that we meet. Thank God there is possible help, too, and whether our daily calling is an enemy or a friend to our religion depends upon the earnestness and continuousness of our own efforts. But there is a worse force than these external distractions working to draw us away, one that we carry within, in our own vacillating wills and wayward hearts and treacherous affections and passions that usually lie dormant, but wake up sometimes at the most inopportune periods. Unless we keep a very tight hand upon ourselves, certainly these will rob us of this consciousness of being justified by faith which brings with it peace with God that passes understanding. In the Isle of Wight massive cliffs rise hundreds of feet above the sea, and seem as if they were as solid as the framework of the earth itself. But they rest upon a sharply inclined plane of clay, and the moisture trickles through the rifts in the majestic cliffs above, and gets down to that slippery substance and makes it like the greased ways down which they launch a ship; and away goes the cliff one day, with its hundreds of feet of buttresses that have fronted the tempest for centuries, and it lies toppled in hideous ruin on the beach below. We have all a layer of ‘blue slipper’ in ourselves, and unless we take care that no storm-water finds its way down through the chinks in the rocks above they will slide into awful ruin. ‘Being justified, let us have peace with God,’ and remember that the exhortation is enforced not only by a consideration of the many strong forces which tend to deprive us of this peace, but also by a consideration of the hideous disaster that comes upon a man’s whole nature if he loses peace with God. For there is no peace with ourselves, and there is no peace with man, and there is no peace in face of the warfare of life and the calamities that are certainly before us all, unless, in the deepest sanctuary of our being, there is the peace of God because in our consciences there is peace with God. If I desire to be at rest-and there is no blessedness but rest-if I desire to know the sovereign joy of tranquillity, undisturbed by my own stormy passions or by any human enmity, and to have even the ‘beasts of the field at peace with’ me, and all things my helpers and allies, there is but one way to realise the desire, and that is the retention of peace with God that comes with being justified by faith. Lastly, a word or two as to the ways by which this exhortation can be carried into effect. I have tried to explain how the peace of which my text speaks comes originally through Christ’s work laid hold of by my faith, and now I would say only three things. Retain the peace by the exercise of that same faith which at first brought it. Next, retain it by union with that same Lord from whom you at first received it. Very significantly, in the immediate context, we have the Apostle drawing a broad distinction between the benefits which we have received from Christ’s death, and those which we shall receive through His life. And that is the best commentary on the words of my text. ‘If when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.’ So let our faith grasp firmly the great twin facts of the Christ who died that He might abolish the enmity, and bring us peace; and of the Christ who lives in order that He may pour into our hearts more and more of His own life, and so make us more and more in His own image. And the last word that I would say, in addition to these two plain, practical precepts is, let your conduct be such as will not disturb your peace with God. For if a man lets his own will rise up in rebellion against God’s, whether that divine will command duty or impose suffering, away goes all his peace. There is no possibility of the tranquil sense of union and communion with my Father in heaven lasting when I am in rebellion against Him. The smallest sin destroys, for the time being, our sense of forgiveness and our peace with God. The blue surface of the lake, mirroring in its unmoved tranquillity the sky and the bright sun, or the solemn stars, loses all that reflected heaven in its heart when a cat’s paw of wind ruffles its surface. If we would keep our hearts as mirrors, in their peace, of the peace in the heavens that shine down on them, we must fence them from the winds of evil passions and rebellious wills. ‘Oh! that thou wouldest hearken unto Me, then had thy peace been like a river.’