An Established Heart

It is a good thing that the heart be established with grace.'--Heb. 13:9.

THIS saying immediately follows the exhortation with which it is contrasted: Be not carried away with divers and strange doctrines.' Now, it is quite clear that the unsettlement and moving past some fixed point which are suggested in the word carried away' are contrasted with the fixedness which is implied in the main word of our text. They who are established, rooted and grounded,' are not apt to be swept away by the blasts of divers and strange doctrines.' But there is another contrast besides this, and that is the one which exists between doctrines and grace; and there is a still further subsequent contrast in the words that follow my text,' It is a good thing that the heart be established with grace; not with meats.

Now I need not trouble you with the question as to what was the original reference of either of these two expressions, doctrines' and meats,' or whether they both point to some one form of teaching. What I rather want to emphasise here, in a sentence, is how, in these three principal words of three successive clauses, we get three aspects of the religious life--two of them spurious and partial, one of them sufficing and complete--teachings'; grace'; meats.' Turned into modern English, the writer's meaning is that the merely intellectual religion, which is always occupied with propositions instead of with Jesus Christ, Who is the same yesterday, and to-day, and for ever,' is worthless, and the merely ceremonial religion, which is always occupied with casuistries about questions of meats, or external observance of any sort, is as valueless. There is no fixity; there is no rest of soul, no steadfastness of character to be found in either of these two directions. The only thing that ballasts and fills and calms the heart is what the writer here calls grace,' that is to say, the living personal experience of the love of God bestowed upon me and dwelling in my heart. You may have doctrines chattered to all eternity, and you may be so occupied about the externals of religion as that you never come near its centre, and its centre is that great thing which is here called grace,' which alone has power to establish the man's heart.

So, then, the main theme of these words is the possible stability of a fluctuating human life, the means of securing it, and the glory and beauty of the character which has secured it. Let us turn to these thoughts for a moment.

 I. First, Then, Mark What This Writer Conceives To Be The One Source Of Human Stability.

It is a good thing that the heart be established with grace.' Now I have a strong suspicion that a great deal of preaching goes over the heads of the hearers, because preachers have not gauged the ignorance of their auditory, and that, howsoever familiar to the ear the key-words of Christian revelation may be, it by no means follows that there is any definite and clear idea attached to these. So I do not think that it will be a waste of time for just a minute or two to try and put, as plainly as I can, what the New Testament means by this familiar and frequently reiterated word grace,' which, I suspect, is oftener pronounced than it is understood by a great many people.

To begin with, then, the root meaning of that word, which runs all through the New Testament, is simply favour, benignity, kindness, or to put all into a better and simpler form, the active love of God. Now, if we look at the various uses of the expression we find, for instance, that it is contrasted with a number of other things. Sometimes it is set in opposition to sin--sin reigns to righteousness, grace reigns to life. Sometimes it is contrasted with' debt,' and sometimes put in opposition to works,' as, for instance, by Paul when he says,' If it be of works then is it no more grace.' Sometimes it is opposed to law, as in the same apostle's words, Ye are not under law, but under grace.' Now, if we keep these various uses and contrasts in view we just come to this thought, that that active love of God is conditioned, not by any merit on our part--bubbles up from the depths of His own infinite heart, not because of what we are, but because of what He is, transcends all the rigid retributions of law, is not turned away by any sin, but continues to flood the world, simply because it wells up from the infinite and changeless fountain of love in the heart of God.

And then, from this central, deepest meaning of active love manifesting itself irrespective of what we deserve, there comes a second great aspect of the word. The cause gives its name to the effect, and the communicated blessings and gifts which flow to men from the love of God are designated by this great name. You know we have the same kind of idiom in our own tongue. Kindness' is the disposition; a kindness' is a single deed which flows from that disposition. Favour' is the way in which we regard a man; a favour' is the act or gift which manifests and flows from the regard. The water in the pitchers is the same as the water in the spring. The name of the cause is extended to all the lustrous variety of its effects. So the complex whole of the blessings and gifts which Jesus Christ brings to us, and which are sometimes designated in view of what they do for us, as salvation or eternal life, are also designated in view of that in God from which they come, as being collectively His grace.'

All the gifts that Christ brings are, we may say, but the love of God made visible in its bestowal upon us. The meteor that rushes through space catches fire when it passes into our atmosphere. The love of God, when it comes into our manifold necessities, is made visible in the large gifts which it bestows upon them.

And then there is a final application of the expression which is deduced from that second one--viz., the specific and individual excellences of character or conduct which result from the communication to men of the blessings that flow to Him from the love of God.

So these three: first the fountain, the love undisturbed and unalterable; second, the stream, the manifold gifts and blessings that flow to us through Christ; and third, the little cupfuls that each of us have, the various beauties and excellences of character which are developed under the fertilising influences of the sunshine of that love--these three are all included in this great Christian word.

There are other phases of its employment in the New Testament which I do not need to trouble you with now. But thus far we just come to this, that the one ground on which all steadfastness and calm tranquillity and settlement of nature and character can be reared is that we shall be in touch with God, shall be conscious of His love, and shall be receiving into our hearts the strength that He bestows. Man is a dependent creature; his make and his relationships to things round him render it impossible that the strength by which he is strong and the calmness by which he is established can be self-originated. They must come from without. There is only one way by which we can be kept from being drifted away by the currents and blown away by the tempests that run and range through every life, and that is that we shall anchor ourselves on God. His grace, His love possessed, and the sufficing gifts for all our hungry desires which come through that love possessed, these, and these alone, are the conditions of human stability.

 II. And So I Come, In The Second Place, To Look At Some Of The Various Ways In Which This Establishing Grace Calms And Stills The Life.

We men are like some of the islands in the Eastern Tropics, fertile and luxuriant, but subject to be swept by typhoons, to be shaken by earthquakes, to be devastated by volcanoes. Around us there gather external foes assailing our steadfastness, and within us there lie even more formidable enemies to an established and settled peace. We are like men carrying powder through a conflagration; bearing a whole magazine of combustibles within us, upon which at any moment a spark may alight. How are such creatures ever to be established? My text tells us by drawing into themselves the love, the giving love of God; and in the consciousness of that love, and in the rest of spirit that comes from the true possession of its gifts, there will be found the secret of tranquillity for the most storm-ridden life.

I would note, as one of the aspects of the tranquillity and establishment that comes from this conscious possession of the giving love of God, how it delivers men from all the dangers of being carried away by divers strange doctrines.' I do not give much for any orthodoxy which is not vitalised by personal experiences of the indwelling love of God. I do not care much what a man believes, or what he denies, or how he may occupy himself intellectually with the philosophical and doctrinal aspect of Christian revelation. The question is, how much of it has filtered from his brain into his heart, and has become part of himself, and verified to himself by his own experience? So much, and not one hairbreadth more, of the Christian creed is your creed. So much as you have lived out, so much you are sure of because you have not only thought it but felt it, and cannot for a moment doubt, because your hearts have risen up and witnessed to its truth. About these parts of your belief there will be no fluctuation. There is no real and permanent grasp of any parts of religious truth except such as is verified by personal experience. And that sturdy blind man in the gospels had got hold of the true principle of the most convincing Christian apologetics when he said, You may talk as long as you like about the question whether this man is a sinner or not; settle it anyhow you please. One thing I know, that whereas I was blind now I see.' The grace' that had come to him in a purely external form established as a foundation axiom for his thinking, that the man who had done that for him was a messenger from God. That is the way by which you will come to a hold worth calling so of Christian truth, and unless you come to it by that hold it does not matter much whether you believe it or deny it all.

But, if there be such a living consciousness of the true possession of God's love giving you these blessings, then with great equanimity and openness of mind you can regard the discussion that may be raging about a great many so-called burning' questions. If I know that Jesus Christ died for me, and that my soul is saved because He did, it does not matter very much to me who wrote the Pentateuch, or whether the Book of Jonah is a parable or a history. I can let all such questions--and I only refer to these as specimens--be settled by appropriate evidence, by the experts, without putting myself in a fluster, and can say, I am not going to be carried away. My heart is established in grace.'

Still further, this conscious possession of the grace of God will keep a man very quiet amidst all the occasions for agitation which changing circumstances bring. Such there are in every life. Nothing continues in one stay. Thunder-claps, earthquakes, tempests, shocks of doom come to every one of us. Is it possible that amidst this continuous fluctuation, in which nothing is changeless but the fact of change, we can stand fixed and firm? Yes! As they say on the other side of the Border, there is a lown' place at the back of the wall. There is shelter only in one spot, and that is when we have God between us and the angry blast. And oh, brother, if there steal into a man's heart, and be faithfully kept there, the quiet thought that God is with him, to bless and keep and communicate to him all that he needs, why should he be troubled? He shall not be afraid of evil tidings.' What! In this world full of evil? Yes. He shall not be afraid of evil tidings. His heart is fixed; trusting in the Lord.' An empty heart is an easily agitated heart. A full heart, like a full sack, stands upright, and it is not so easy for the wind to whirl it about as if it were empty. They who are rooted in God will have a firm bole, which will be immovable, howsoever branches may sway and creak, and leaves may flutter and dance, or even fall, before the power of the storm. They who have no hold upon that grace are like the chaff which the wind drives from the threshing-floor. The storms of life will sweep you away unless the heart be' established in grace.'

Further, another form of the stability communicated by that possessed love of God is in regard to the internal occasions for agitation. Passion, lust, hot desires, bitter regrets, eager clutching after uncertain and insufficient and perishable good, all these will be damped down if the love of God lives in our hearts. Oh, brethren, it is ourselves that disturb ourselves, and not the world that disturbs us. There is no joy but calm'; and there is no calm but in the possession of the grace which is the giving love of God.

 III. Lastly, My Text Suggests How Beautiful A Thing Is The Character Of The Man That Is Established In Grace.

The word translated good' in my text would be better rendered fair,' or lovely,' or beautiful,' or some such expression conveying the idea that the writer was thinking, not so much about the essential goodness as about the beauty, in visible appearance, of a character which was thus established by grace. Is there anything fairer than the strong, steadfast, calm, equable character, unshaken by the storms of passion, unaffected by the blasts of calamity, un-devastated by the lava from the hellish subterranean fires that are in every soul; and yet not stolidly insensible nor obstinately conservative, but open to the inspiration of each successive moment, and gathering the blessed fruit of all mutability in a more profound and unchanging possession of the unchanging good? Surely the gospel which brings to men the possibility of being thus established brings to them the highest ideal of fair human character.

So do you see to it that you rectify your notions of what makes the beauty of character. There is many a poor old woman in a garret who presents, if not to men, at any rate to angels and to God, a far fairer character than the vulgar ideals which most people have. The beauty of meek patience, of persistent endeavour, of calm, steadfast trust, is fairer than all the purple patches' which the world admires because they are gaudy, and which an eye educated by looking at Jesus turns from with disgust. And do you see to it that you cultivate that type of excellence. It is a great deal easier to cultivate other kinds. It is hard to be quiet, hard to rule one's stormy nature, hard to stand foursquare to every wind that blows.' But it is possible--possible on one condition, that we drive our roots through all the loose shingle on the surface, the things seen and temporal,' and penetrate to the eternal substratum that lies beneath it all.

Then, my brother, if we keep ourselves near Jesus Christ, and let His grace flow into our hearts, then we, too, shall be able to say, Because I set Him at my right hand I shall not be moved,' and we may be able to carry, by His grace, even through the storms of life and amidst all the agitations of our own passions and desires, a steady light, neither blown about by tempests without, nor pulsating with alternations of brightness and dimness by reason of intermittent supplies from within, but blazing with the steadfast splendour of the morning star. He that believeth shall not make haste,'