One of the most blessed marks of regenerating grace and the sure fruit of the love of God shed abroad in the heart, is that spiritual-mindedness of which Paul declares, it is "life and peace." "To be spiritually-minded," to live and walk under the blessed power and influence of the Holy Spirit, to have the heart and affections drawn up from this poor, vain scene to where Jesus sits at the right hand of God, this is "life," the life of God in the soul, with all its present blessedness and all its future glory, and "peace," for peace and rest are alone to be found in this path of union and communion with a glorified Redeemer.
In this sweet spirituality of mind, in these heavenly affections, and in this intercourse with the Lord at his own throne of grace, the life and power of godliness much consist. We trust we know, from what we have felt in our own bosom, what this sweet spiritual-mindedness is, and what are its blessed effects. It is a key to unlock the Scriptures, for then we read them under the same sacred influence, and by the same divine teaching by which they were written; it is a door of prayer, for under these calm and peaceful emotions the soul, as if instinctively and necessarily, seeks holy communion with God; it is the fruitful parent of sweet meditation, for the truth of God is then thought over, fed upon, and is found to be bread from heaven; it is the secret of all life and power in preaching, for unless the heart be engaged in, and melted and softened by the truth delivered, there will be a hardness in its delivery which will make itself sensibly felt by the living hearer; and it is the power of all spiritual conversation, for how can we talk with any unction or profit unless we are spiritually-minded, and in that frame of soul wherein the things of God are our chief element, the language of our lips, because the delight of our soul? But to be otherwise—to be carnally-minded on our knees, with the Bible open before our eyes, in the house of prayer, at the Lord's table, in the company of the family of God—what a burden to our spirit, what a condemnation to our conscience, what a parent of doubt and fear whether matters can be right between God and our own soul, when there is such a distance between him and us!
It is true that the most eminent saints and servants of God have their dead and dark seasons, when the life of God seems sunk to so low an ebb as to be hardly visible, so hidden is the stream by the mud-banks of their fallen nature. Still it glides onward, round them, if not through them; and sometimes a beam of light falls upon it from above, as it threads its way toward the ocean of eternal love, which manifests not only its existence but its course, and that it gives back to heaven the ray it receives from heaven.
Nay, by these very dark and dead seasons, the saints and servants of God are instructed. They see and feel what the flesh really is, how alienated from the life of God; they learn in whom all their strength and sufficiency lie; they are taught that in them, that is, in their flesh, dwelleth no good thing; that no exertions of their own can maintain in strength and vigour the life of God; and that all they are and have, all they believe, know, feel, and enjoy, with all their ability, usefulness, gifts, and grace, flow from the pure, sovereign grace, the rich, free, undeserved, yet unceasing goodness and mercy of God. They learn in this hard school of painful experience their emptiness and nothingness, and that without Christ indeed they can do nothing. They thus become clothed with humility, that comely, becoming garb; cease from their own strength and wisdom, and learn experimentally that Christ is, and ever must be, all in all to them, and all in all in them.