No. XXVI.

THE CONSCIENCE IN THE LIGHT OF GOD'S PRESENCE.

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 i. 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 learnt: 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.

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We read those remarkable words in Ephes. chap. v. 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, 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 learnt 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. x.) 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 according 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 Hebrews xii., "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 handywork, 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 vii. 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.” (Hebrews xi.)

In the account we have of Moses in Exodus ii. and iii., seen in the light of Acts vii., 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 Exodus ii. 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" (Numbers xii.)

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 v. ii.) 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. i. 8, ii. 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! One drop of the love of Jesus in a broken heart and softened spirit! Look for a moment at that word in Titus ii. 11, 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 learnt of Grace. "Where? In the Lord's presence; for outside that we cannot really know grace.