The Secret of the Lord

The Secret of the Lord is with Those who Fear Him

The secret of the Lord is with those who fear him; and he will show them his covenant." Psalm 25:14

There is no truth more offensive to the carnal mind, nor one more sweet to those taught of God than this—that true religion is of a spiritual and supernatural character. That God should dwell in man; that the blessed Spirit should condescend to be our teacher; that we know nothing except through this divine tuition; that all saving faith stands wholly and solely in the power of God; and that there is no true religion independent of the inward work and witness of God the Spirit in the conscience—such a creed as this may well raise up all the scorn of the natural mind. But take away the Spirit's work, and what is left? Nothing but a dead carcass of forms. There can be but two kinds of religion—the one external, and the other internal; the one natural, and the other spiritual; one that stands in forms and ceremonies, and the other that stands in the communications of mercy, grace, and truth out of the fullness of Jesus. So that if a man denies the inward teachings of the Spirit of God to be the sum and substance of religion, he has no other refuge but Popery; and, to be thoroughly consistent, he should declare himself a Papist at once; for there is no real stopping-place between vital religion wrought in the heart and conscience by the power of God the Spirit, and that which stands in external forms, rites, and ceremonies.

But it is the especial privilege of God's people, and when enjoyed it is the very comfort of their souls, that all vital godliness is wrought in their hearts by the power of God. They are well convinced that they have no more religion, and no less religion, than is brought into their conscience with divine power. To have a measure of this heavenly teaching, and to live under the enjoyment of it, constitutes all the happiness that a child of God can really feel here below. He learns this, not only from the presence of it when divinely communicated, but also from its absence when these blessed communications are withdrawn and suspended.

In the text we find the Holy Spirit speaking of "a secret." We need not wonder, therefore, that vital godliness is known but to a few. If it is "a secret," it is evident it is not understood and known by all; the very essence of a secret being that it is confined to a few. And if there be a secret in religion (and such the Holy Spirit declares there is), it shows that vital godliness is confined to those only to whom the secret is made known by the power of God.

But if we look at the text, we shall see there are certain characters spoken of to whom this secret is discovered, and a promise also is made to those characters with whom the secret is. Thus, if God enables, we may take up the text in three leading divisions, and show who the characters are that "fear the Lord"—how "the secret is with them"—and what a promise the Lord has made to such, "he will show them his covenant."

I. Who the characters are that "fear the Lord." How much fear is spoken of in the word of God! But in order to understand what the Holy Spirit means by the term, which he so frequently employs, "the fear of God," we must bear in mind that there are two distinct kinds of fear. There is a SERVILE fear which dwells in the carnal mind, and which devils, reprobates, and hypocrites may experience; as we read, "the devils also believe and tremble." (James 2:19.) Thus "Felix trembled," when Paul reasoned of righteousness, temperance, and judgment to come." (Acts 24:25.) And the mariners on board with Jonah "feared the Lord exceedingly" (Jonah 1:16), so that they offered sacrifices, and made vows. This is the fear of which we read, 1 John 4:18; "Perfect love casts out fear, because fear has torment; he who fears is not made perfect in love." And it is the same fear which the Apostle Paul speaks of Rom. 8:15; "For you have not received the spirit of bondage again to fear." This then is a servile fear, that has its dwelling in the carnal mind; and was manifested in Adam, when he hid himself from the presence of the Lord among the trees of the garden; in Cain, when his countenance fell as being the murderer of his brother Abel; and which discovered itself also in Saul, in Ahab, in Herod, and in other characters of whom we read in the word of God.

But "the fear" to which so many blessings are annexed, and which is spoken of in the text, is the FILIAL fear that dwells in the new man of grace raised up by the Spirit of God, and is the sole privilege, the alone portion of those whom God has chosen in Christ, and made to be heirs of his glory. This filial fear is a new covenant blessing; as we read, "I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me." (Jer. 32:40.) It is also a grace of the Spirit. "Let us have grace, whereby we may serve God acceptably with reverence and godly fear." (Heb. 12:28.) And it is the beginning of wisdom. "The fear of the Lord is the beginning of wisdom." (Ps. 111:10.) It being the first grace in point of exercise that the Spirit of God draws forth in the conscience.

How many blessings are promised to and connected with this filial fear! For instance, we read, "The eye of the Lord is upon those who fear him." (Ps. 33:18.) "The angel of the Lord encamps around those who fear him." (Ps. 34:9.) "Blessed is the man who fears the Lord." (Ps. 112:1.) "The Lord will fulfill the desire of those who fear him." (Ps. 145:19.) In fact, you can scarcely find any blessing of the highest nature, which is not more or less connected with the fear of God.

And so far from this filial fear of the Lord being checked, much less cast out by divine manifestations, and by the shedding abroad of the love of God, it is only heightened thereby. The "fear of the Lord," that begins at the quickening of the soul into divine life, deepens with every fresh teaching, and is increased by every fresh communication. Being a member of the new man, it is nurtured by the food with which the new man is fed; and thus, as we make progress in the divine life, so far from this fear being weakened, it becomes more deepened and strengthened. Thus it is not only compatible with, but ever accompanies consolation and enjoyment; as we read, "Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied." (Acts 9:31.) How these two things are brought together—"the fear of the Lord, and the comfort of the Holy Spirit;" and it is spoken of as the highest attainment of the church, when she is blessed with these two graces at the same time in lively exercise.

No, more, however high in filial confidence the soul may rise, fear will always rise with it. True confidence is strengthened just as filial fear is deepened; for we read, "In the fear of the Lord is strong confidence." (Prov. 14:26.) So that so far from confidence, assurance, and enjoyment weakening fear, they only strengthen it. Let the soul rise to the highest point of divine consolation, fear will rise equally, I might say, increasingly with it. For the more we spiritually know of the character of God, the more will godly fear of his great majesty be experienced in the soul. Wherever, then, you find in yourself, or others, confidence, or what is called assurance, and do not see the fear of God accompanying it, be sure that such confidence does not spring from the inward teaching of God the Spirit in the soul. For the fear of God, so far from being weakened, much less annihilated or cast out by true confidence and the genuine consolations of God the Spirit, is only deepened and heightened thereby. Apply this test when you hear people speaking of their assurance; it will unmask a good many.

But this "fear of God" must have its foundation in some spiritual and experimental discovery of God. We cannot fear God until we know him; and we cannot know God until in some measure he reveals himself with power to our conscience. This, then, is the beginning of all true religion; this is the foundation of all vital godliness; this is the starting-place from which every living soul begins to run the race set before him—an inward discovery of the character of God by the revelation of the Holy Spirit through the Scriptures. This makes a deep, solid, abiding, eternal impression on the soul; for until the Spirit of God shows unto us and gives us to know something of the holy, spiritual, pure character of God, we cannot have any knowledge of him; and if we know him not, it is impossible for us to fear him.

But wherever the fear of the Lord is in the conscience, there will be fruits flowing out of it. We judge of a tree by the fruits it brings forth; and we judge of the extent of spiritual teaching by the effects manifested. If, then, the fear of the Lord be in our hearts, there will be certain effects and fruits flowing out of that fear. There will be, as this fear is in exercise, an abhorrence of evil, deadness to the world, separation in heart and spirit from those who are immersed in it—a desire to please God, and a fear to offend him; a living as under his immediate eye; there will be the workings of a tender conscience in our bosom; a sense of the exceeding sinfulness of sin; a flowing out of godly simplicity and sincerity, and an earnest desire to live and die under the immediate teachings and testimony of God in our conscience.

There are indeed many of the people of God who cannot rise in strong faith, nor feel an assurance that all their sins are pardoned; they cannot cry, "Abba Father," with an inward spirit of adoption; and yet know something spiritually and experimentally of the fear of God working in their conscience. This is quite distinct from the servile fear that they had in the days of their flesh, and quite distinct from the ebbings and flowings of natural conscience, and the workings of that slavish spirit which drove them in times past from the sins they committed into some faint and short-lived repentance. Those confessions and amendments were the mere ebbings and flowings of nature; hence there were no abidings in them. But where the fear of the Lord is, it is "a treasure;" (Isa. 32:6), therefore not easily spent; something abiding in the heart, like a fountain, which is perpetually casting out its waters in living streams.

II. But we pass on to consider—for this is the main drift of the text—What "the secret of the Lord" is, which is said "to be with those who fear him." What do we understand by the expression "secret!" It something not revealed, nor made known to everybody; something locked up and concealed from the majority, and discovered only to a favored few. All the inward teachings, leadings, guidings, and dealings of God the Spirit upon the conscience, are therefore included in the word, "the secret of the Lord;" for all these inward leadings and teachings are "hidden from the wise and prudent, and revealed unto babes." So that, with all their profession, they know nothing of the secret operation of God the Spirit in the conscience; their religion stands in forms and ceremonies, in rites and observances; it does not stand in the inward teachings of God the Spirit.

1. One part of "the secret of the Lord" is to show the very existence of a God. "He who comes to God," we read, "must believe that he is." (Heb. 11:6.) We cannot believe in the very being of a God, (at least such a God as the Scripture represents—a holy Jehovah, who compasses our path and our lying down, and is acquainted with all our ways,) until it is shown to us by the Spirit's teaching. So that all men in a state of nature are Atheists; no, all professors, devoid of the Spirit are the same. I do not say they are so doctrinally, but they are so practically; for until the Lord does in some measure spiritually make himself known to the conscience, all men actually live without God in the world.

But when the Lord does shine into the conscience, (for the "entrance of his words gives light,") we begin to feel that there is a God; that we are in his hand; that his eye searches all our ways; that go where we will he still accompanies us; that we cannot hide ourselves from his all-searching eye—and that he is such a God as the scriptures represent, who "will not clear the guilty," but is just, righteous, and pure, and hates sin with an absolute abhorrence.

It is a great thing to have this spiritual knowledge wrought in the conscience. O how much sin would this keep a man from! What a check to a light and frivolous disposition! What a bridle to a gossiping tongue! What a principle to bring out of the world! What a power to overcome the spirit of covetousness! What a whack upon the head of pride! What a turning out of doors of that base hypocrisy that our hearts are so full of! To carry about with us an abiding, inward feeling, "God sees me!" and feel ourselves living under his eye, looking down unto us, searching out our heart, and continually spying out all our ways, what a fountain of spiritual uprightness!

2. The Lord's providential dealings with us is a part also of "the secret" which is "with those who fear him." What a mercy it is to see the Lord's hand stretched out for us in a way of providence! Some people affect to despise the providential dealings of God. But, as some one has justly observed, such as see him only as the God of grace see but the half of his countenance. We must see and feel him as a God of providence also to see the full face of Jehovah. How sweet it is to trace the Lord's hand in providence; to look back on the chequered path that he has led us by; to see how his hand has been with us for good; what difficulties he has brought us through; in what straits he has appeared; how in things most trying he has wrought deliverance; and how he has sustained us to the present hour. Thus to trace out his dealings with us, is a main part of "the secret of the Lord" which is "with those who fear him."

Some people may laugh and jeer at the Lord's dealings in providence; but all this is little else than the mere spawn of a man's atheistical, infidel heart, that is continually denying him to be the God of providence as well as the God of grace. How sweet are providential favors when they come stamped with this inscription, "This is from the Lord!" How precious every temporal mercy becomes—our very food, lodging, and clothing! How sweet is the least thing when it comes down to us as from God's hands! A man cannot know the sweetness of his daily bread until he sees that God gives it to him; nor the blessedness of any providential dealing until he can say, "God has done this for me, and given that to me." When a man sees the providence of God stamped on every action of life, it casts a glory, beauty, and sweetness over every day of his life. Thus to see the Lord's hand is indeed a main part of "the secret of the Lord which is with those who fear him."

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