The knowledge of our proper relationship with our gracious God, as Father, and of our calling and standing in the Person of the Lord Jesus Christ,-the Heavenly Son of Man at God's right-hand,-necessarily goes far beyond all questions of conscience and exercises of soul in the children of God. Yet because of this, and in order to the full blessing-" fellowship with the Father and with His Son Jesus Christ"-the conscience of the believer must be in the light; the walk in the light; all that is individual judged there-alone with God. For there is no such thing as corporate conscience. May it not be said that the Lord's great purpose, in all His dealings in grace, is to bring the souls of His children-the individual soul-into fellowship with Himself? Does not John so present it in that precious Word (1 John 1:1-71That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) 3That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4And these things write we unto you, that your joy may be full. 5This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:1‑7))?
There seems to be a special need at this hour (therefore, a fit subject for the Present Testimony) to speak as to conscience being in His Presence, so that all might be judged according to God. It was always so surely. But this present is a solemn moment. Christendom, spurious, and apostate Christianity enlarges.-Satan is working mischief as an angel of light; flesh or man's nature is active; combinations between the true people of God and mere professors are weakening the former and nullifying their testimony-the mass indeed are sunk down to the level of the earth, alas! Of those who are in some measure separated to God, what urgent need of self-judgment as to the will and ways! What confession may be made! What humiliation is becoming! All this demands that conscience should not only be exercised, but be in the light of the Lord's presence. In fact, this lesson may be learned: that while there may have been activity in God's service, even joy, and the Lord (for faith was there) using the strength of His servant, yet conscience, not having been fully in the light; and self and nature not judged there, -communion with God, and its happy peaceful effects and power, have been unknown or very imperfectly known in the soul.
We read those remarkable words in Ephes. chap. 5, ver. 8. "Now are ye light in the Lord; walk as children of light." What does the Apostle mean in its practical experimental sense by " light in the Lord "? Surely if the gentle, but strong, hand of the Spirit of God leads the renewed soul,-the new man,-the divine nature in the believer-into immediate contact with its Source (i.e. God Himself)-conscience brought there-all will be seen, all judged (according to the measure given) in that presence "where no flesh can glory." There the flesh is judged, there sin is seen in its exceeding sinfulness-there the will is detected-there it is no longer the fruit only of sin and flesh which is judged, but the roots, deep laid roots, exposed and made bare in that light. The world is there, unmasked; above all, Grace, seen and learned in its proper Divine character; and the soul, by faith. established in. it; there the blessed Source, the God of all grace, bowed to in another and deeper way; reconciliation known more truly; the living glory of the Father's Name connected with the soul; and some ray of the beauty and glory of Jesus, the Son of Man, seen and appreciated, through the power of the present and Eternal Spirit. " Now are ye light in the Lord." The heart may make progress now in the power of its communion, yet the work in conscience go on from time to time, whenever there is something in nature not in obedience to Christ, " Casting down reasonings and every high thing which exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ " (2 Cor. 10) It may be further stated, that the conscience being in the light, and the affections of the soul drawn out to God, who reveals His glory in the face (Person) of Jesus Christ, the soul learns what " fear and trembling " mean in the Word. Yet that fear is in the very light of the Grace, consciously possessed and in the taste of it. For sure I am, at least I believe the thought to be ac-cording to truth, that while tasting the love of God in Christ, and the joy of relationship-while the cry of Abba Father, intelligently understood as giving a place of heavenly Sonship with and in Jesus-while such affections may be higher and deeper blessings through the Spirit-yet there is a blessed, solid, divine satisfaction and joy in discovering and knowing the holiness of God. Oh, the joy when the Spirit sanctions and enforces that truth in the light, that nothing can be suffered in the child as to will-nothing recognized by God which is contrary to His nature and being. All must be judged-the levity and folly of man-the will and way-the mixed motives, all exposed there, that God may impart deeper blessing. Hence chastisement, and the exercises of Heb. 12, " that we might be partakers of His holiness."
The scriptures, in their rich and varied treasures, afford abundant illustrations of the action on conscience and exercises of soul when man is brought into the light of God. We see there the Divine hand at work, illuminating the understanding, quickening and enlightening, as well as purging the conscience; purifying the heart by faith, and drawing out its affections, renewed by grace, to God; to us, the affections gathered round and centered in the Person of the Son. It may be profitable just to glance at a few instances of the Spirit's handy-work, to exemplify and apply what is stated above. The case of Abraham would not be adduced as showing exercise of soul and conscience. Yet as to the general question of God acting on man's soul, it is most important to observe, that if Abraham, called and elected peculiarly as the Lord's witness against an idolatrous world, needed power for difficult requirement, the Holy Ghost teaches us in Acts 7 the secret that, " the God of Glory appeared unto him."-The glory shone into his soul, and he " obeyed, and he went out, not knowing whither he went." (Heb. 11)
In the account we have of Moses in Ex. 2 and 3, seen in the light of Acts 7, where we get some comment on these chapters, we find exercise of soul. We see his conscience brought into the light, and its effect in power and communion. There is activity in him (in Ex. 2:11-1411And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. 12And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand. 13And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? 14And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known. (Exodus 2:11‑14)), and love of his brethren, though expressed with carnal power and wisdom; " he looked this way and that way;" "he supposed his brethren would have understood;" marking the want of calmness and guidance, and he has to flee from the consequences of his act. But when he beholds the glory from the burning bush; when he has to put off his shoes from off his feet, (the rough shoe of nature must come off), for it was holy ground; when sent by Him who calls Himself "I Am, that I Am," what a contrast do we find! Unable to move or speak at first; yet, when the heart of Moses is assured, and faith is there-the rod of power is taken instead of the carnal weapon-boldness now in the presence of Pharaoh, endurance in difficult service, " he endured as seeing Him who is invisible; and of this exercised servant, the Holy Ghost deigns to say, " Now the man Moses was very meek, above all the men which were upon the face of the earth" (Num. 12)
In the history of Job, we have a still more apt illustration of our subject. We see there, in a pointed way, the difference wrought in a man, and he a child of God, when conscience is brought into the light of His presence. It will suffice here (without entering into the details of God's wondrous dealings with his servant Job), to notice the case generally; and it is happy to remember the Holy Ghost's own comment on the cause of Job's trial and great afflictions:-" Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy." (James 5:1111Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. (James 5:11)) The end of the Lord was to give his servant and precious child, Job, deeper blessing, true communion with Himself; and this He did by bringing his conscience into the light of His
In the Present Testimony, Vol. IV., p. 58, also p. 164, able papers will be found on Job's history. The reader is referred to them. presence. No one would suppose it was mere natural uprightness which Job exhibits at first-that he was religious or pious according to the flesh. God's own words to the Adversary of Job and man (chaps. 1:8, 2:3), would show the contrary. But Job's nature detected grace, and exalted itself. He was occupied with himself—his good works-his prayers-his righteousness (the history of many a soul, and quickened soul too, at the present hour); and God would have all judged according to the light, hence His dealings with Job. We see the terrible process. We hear fearful language before God in the bitterness and trial of his soul; he is sifted; his heart is wrung out. Oh! to those who in their measure have known something of this process-the Spirit of God carrying conscience into the light, where the heart must be wrung out; "the old man, which is corrupt according to the deceitful lusts," judged; all passing under His eye who has judged, and has brought this judgment into conscience. The process continues, as we know, till poor (but rich) Job utters the memorable words, " I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee. Wherefore I abhor myself, and repent in dust and ashes." Grace now understood in the light, produces self-abhorrence, self-loathing. Grace gives the broken spirit, which we so essentially need at this hour. Grace teaches us. May the reader of this remember (and if the point be urgently pressed, let him bear with the writer a little), that it is only in the Lord's presence that grace can be appreciated in its proper or Divine character. Hence the importance of this subject. Let this thought be well weighed, that communion is before walk, or service, or exercise, or gift. Oh! for the power of true communion I One drop of the love of Jesus in a broken heart and softened spirit! Look for a moment at that word in Titus 2:11,1411For the grace of God that bringeth salvation hath appeared to all men, (Titus 2:11)
14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14), and connect it with the Lord's presence. " Grace," the apostle tells us, " teaches us that, denying ungodliness and worldly lusts (in fact, ourselves), we should live soberly, righteously, and godly, in this present world." The soul, being true, covets to learn thus. It is to be learned of Grace. Where? In the Lord's presence; for outside that we cannot really know grace.
But, further, this precious grace teaches us to look for that blessed hope (the return of Jesus to take us up into the air to Himself), and the appearing of the Glory of the Great God and Our Savior Jesus Christ (the Epiphany, or public manifestation of the Glory of Jesus, when the Saints will be manifested with Him). Blessed be His Holy Name, for such hope!
Isaiah, Daniel, Ezekiel, and other prophets, in their day and history, would witness something of the same. We may take a passing notice of Isaiah, and the rather as it furnishes so lovely a picture of grace and light acting on conscience. What cry burst from his lips, as narrated in chap. 6, when he saw the glory of Jehovah Jesus filling the Temple (consult John 12:4141These things said Esaias, when he saw his glory, and spake of him. (John 12:41), where the Holy Ghost shows us it was Jesus)? " Woe is me, for I am undone, because I am a man of unclean lips:" and when the grace reaches him-for we see three virtues or powers flowing to him-from the Throne and Person of the Lord; first, full conviction of what he was; secondly, full forgiveness and purging of conscience; thirdly, the heart won, and the dependence of true affection: "Here am I, send me "- The servant and prophet formed, and for difficult service, the message of judgment. These illustrations might suffice, but I would yet briefly notice one or two in the New Testament.
There where the mighty instruments for God's work were prepared, the Holy Ghost, being down here, consequent on the work of the Lord Jesus, there is necessarily a deeper action on conscience-a deeper and brighter glory visits the soul. Not that the deep and bright glory of God did not visit Abraham-but Abraham never could have known the communion which Paul and John enjoyed. The question of righteousness had not been raised, which we know the law did-and, instead of promises, to which Abraham in his wondrous faith looked, Paul and John (the Church's portion) possessed the Accomplisher of the promises, The Lord of Glory, the heavenly Son of Man-all was deeper-" The true light now shone." "It was fellowship with the Father and with His Son, Jesus Christ." With what wondrous grace, then, divine tenderness and power, the
Lord Jesus dealt with Peter's conscience after his fall, restoring his soul and putting honor upon His servant (John 21). The Lord had accomplished redemption, and in Resurrection light and power, stands before His poor trembling servant, conscious of having accomplished sin and a terrible fall. The Lord does not take up the sin-the fruit or expression of the sins within-but He deals with the root. The deep laid evil in his nature-the immense self-confidence in Peter; the carnal energy which characterized him. (Alas! if one may speak for others, how much of this have we found in ourselves, and the bitter fruits: how far has it been judged in His presence?) "Peter was grieved, because He said unto Him the third time, lovest thou Me?" Here was conviction of conscience. There is nothing but grace from the Lord, winning the affections of the soul of His servant; but showing him it could no longer be Peter for power of walk, but Christ in Peter. When filled with the Holy Ghost, we have the mighty Apostle of the Circumcision.
In Saul of Tarsus we have that which exceeds: He meets-he sees, in his mad career (the very expression of the Jews' hatred to Messiah), the Lord of Glory, who has accomplished Redemption. Saul beholds the Heavenly Man, from whose face streamed down the Glory of God-a glory too effulgent for man (he is blind for a season). Saul utters these strange words (conscience struck and confounded), " Who art Thou, Lord?" He finds that Jesus the Head in Heaven speaks of all the saints as Himself. "1 am Jesus, whom thou persecutest." He preaches the Gospel of the Glory, that Jesus is The Son of God. Peter's testimony was that He was Lord and Christ; but vas (servant) rather than this full Divine title: The Son of God. How sweetly this honored servant afterward learns the secret of power, as recorded in 2 Cor. 12, where the Lord shows him that it is dependance in conscious weakness which was the condition of power. " My grace sufficeth for thee, for (the condition) My power is made perfect in weakness." It may be observed here, that Revelation itself, Blessed and glorious as it is, is not power, but communion with God in the Revelation. It produces for Paul, here, the thorn in his flesh, lest he should be exalted above measure. "All power is of God." The creatures—even the Angels who have kept their first estate—only have strength as communicated to them: hence the secret of the blessings of dependence—"dependent supplicants alone prevail."
Further, do we not find, in Rev. 1, the secret of that power which enabled John, the beloved apostle, to have communion with the heavenly scene opened to him, as recorded in chap. 4—he has title and power to look within the door opened in heaven. He has communion there with the crowned elders, as secure as they are; yea, as The Throne itself. When John's conscience was brought into that living blaze of glory—judicial glory, no doubt around The Person of the Son of Man (chap. 1, when he was in the Spirit on the Lord's Day)—he "fell at His feet as dead." The glory was exceeding bright and overpowering. Yet, in fullness of grace and Divine tenderness, Jesus said, "Fear not."
John never feared anything after that. Seals, trumpets, vials, judgments, all pass before him: he is unmoved in their midst. John is witness to the end, not only of the coming of The Lord Jesus, but of the Kingdom and Glory—of the New Heavens and the New Earth. May each of our hearts taste, in sweet communion, the love of Our Father; and, in personal love to Jesus, Our Lord, bow head and heart in worship, saying, "Even so, come quickly, Lord Jesus." Amen.