I. We will first consider, what is intended by dwelling in the secret place of the most High.

The words teach us, that God has provided a place of safety to which we may resort-that it is a secret place, which many disregard, or overlook-that it is the place of the most High, and to find it we must direct our eyes above this world-and that we must dwell there-not merely cast an eye, or make a visit to it, but take up our abode. The expression imports nearness to God, and constant communion with him.

1. They who dwell in God's secret place, have, in their hearts, entered into his covenant.

The covenant of God is the secret place to which we must repair. The prophet says, "The secret of the Lord is with them that fear him, and he will shew them his covenant." In the covenant of grace, God offers himself to us to be our God. This is the great and comprehensive promise which it contains, "I will be your God, and ye shall be my sons and daughters." This comprises every blessing that we need, or can reasonably desire. Such as the pardon of all our sins-free access to him in prayer— the supporting and comforting grace of his Holy Spirit—the guidance and protection of his providence, and a title to eternal life. They who are within the covenant of God, are interested in all these privileges.

The condition of our interest in the covenant, is the dedication of ourselves to him, or a submission to him as our God. And this is a secret transaction. There are, indeed, in covenanting with God, some visible and external acts. But the main substance of it is internal. It is a secret intercourse between God and the soul.

Repentance of sin is one thing implied in choosing God for our God. If we yield ourselves to him, we renounce every thing which is contrary to his will. If we submit to his government we disclaim all other lords. He is a holy God, and if we choose him for our God, we choose him in this character; and consequently we forsake all the ways of sin; for these are contrary to his will.

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In repentance there are some things external. Confession of sin, reformation of life, and attendance on religious instructions, are in some measure visible acts; but the main and leading exercises of repentance, are inward and secret-they belong to the hidden man of the heart-such as meditation on God's holy law— convictions of guilt-humiliation for sin-godly sorrowing under a sense of its evil nature and tendency-resolutions against it— earnest desires of, and supplications for the sanctifying grace of God-conflicts with carnal lusts and criminal passions-watchfulness against the corruptions of the heart and the temptations of the world. These are exercises which belong to repentance. Of these the penitent soul is conscious in itself-but they are invisible and unknown to others.

Faith is implied in our entering into covenant with God. The covenant of grace is in the hands of a mediator. Jesus Christ is this mediator. He has by his atonement and intercession procured for us all the blessings which it contains. It is in him, that God reconciles the world to himself, not imputing their trespasses. It is through him, that he condescends to become the God and Father of unworthy creatures. It is by faith in Christ, that we draw near to God and become his children and the subjects of his grace and mercy. The works of faith are visible-but faith itself is a secret and humble grace—it is an inward exercise of the soul which the world cannot see. That humiliation and selfabasement that view and apprehension of the worthiness of Christ and of the mercy of God in him-that consent of soul to receive him in all his characters-that reliance on his righteousness and strength-and that desire of conformity to his character, which are all included in saving faith, are secret and unseen.

So also is self-dedication a secret thing. They who are in covenant with God, have devoted themselves to him to serve and honor him with all their powers, and through all their existence. They give themselves to him to be his forever. They serve and honor him in an open and visible manner. But the dedication of themselves to him is an inward exercise. The view of God's perfections-the love of his character-the approbation of his commands-the choice of his service-the reliance on his

promises the submission to his government, which are included in this dedication, are tempers and exercises, which none immediately know but they who feel them.

In these respects, they who take hold of, and embrace the covenant of God, come into the secret of the most High.

2. The promise in the text is to them who dwell in God's secret place.

To be in a state of security, we must not only consent to, but also abide in God's covenant. That temper with which we enter into this covenant, must be an abiding temper. Repentance, faith and self-dedication are not the whole extent and compass of religion; they are rather the beginning of religion. If we really repent of sin, we renounce it forever. If we sincerely believe in the Saviour, we commit our whole souls and all that we have to his keeping. If we truly dedicate ourselves to God, we give ourselves to him to be his in life and through eternity-we no more reckon ourselves to be our own, but to be wholly his.

Conversion to God is not merely an occasional and temporary transaction-but it is entering upon a new manner of life to be continued through our existence. That temper which begins in conversion is an abiding temper, and the main exercises of it are secret; as secret, in future, as they were at first.

The penitent walks humbly with God. He watches against sin and temptations-he laments his remaining corruptions-he seeks pardon for daily offences, and he trusts in the aids of divine grace in his conflicts with spiritual enemies. He goes on through life in a penitent and humble manner.

The believer lives by faith. The same faith by which he embraces the Saviour, still operates in his soul, and strengthens and animates him in the religious life. It brings to his view the great motives of religion and gives them an influence on his heart. It is the continual spring of his comfort, resolution and hope.

The convert serves God in newness of spirit as well as of life. He maintains the exercise of love to God. He meditates on the Divine perfections and commands-examines himself to discover his remaining sins, watches his steps to see his deviations from the path of duty-thinks on his ways, and when he finds he has gone

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astray, he makes haste to turn his feet into God's testimonies. He often renews his self-dedication, and his holy resolutions, and gives diligence to make improvements in the virtues and works of religion.

In these secret exercises the power of godliness principally consists.

And, then,

3. To assist these exercises he attends with diligence and constancy on the secret duties of religion.

From the ordinances of the sanctuary he derives great benefit and delight. By attendance on these, his religious knowledge is improved his pious affections are enlivened, and his benevolence is extended and enlarged. But these alone are not sufficient. There are many things of immediate and personal concern which require a more secret intercourse with God. In his closet he can open to God his own complaints-he can confess and lament his own sins-his own deadness and stupidity-his weakness of faith -his vain thoughts-his unruly passions-his in-dwelling corruptions—his coldness and indifference in God's service, and the particular sins and temptations which most easily beset him-and he can seek that grace which is more peculiarly adapted to his He therefore is careful to keep up a stated commuIf he feels not that nion with God in the devotions of the closet.

own case.

freedom in them which he has sometimes felt, yet he will not neglect them. For he derives advantage from them, even in cases, where the life and spirit of devotion rise not to that height, that he could wish. Nor does he confine this sacred intercourse to the stated hours of retirement. His heart is often with God

He aims to walk daily with

in the seasons of secular business. God, and to be in the spirit of religion all the day long. Thus he dwells in the secret place of the most High.

The subject teaches us,

II. The happiness of those who thus dwell in God's secret place. "They abide under the shadow of the Almighty." The expression imports two privileges, protection and comfort. 1. It imports protection and safety. For so it follows, “I will say of the Lord, He is my refuge and my fortress; my God, in

him will I trust. He will deliver me from the snare of the fowler and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust. His truth shall be

thy shield and thy buckler."

They who dwell in the secret place of the most High will be defended from great and dangerous temptations.

Greater is he who is with them than all their enemies who are in the world. They are under the security of God's promise, that the wicked one shall not touch them, or if he should assail them, they shall be able to tread him under their feet; and when they resist him, he shall flee from them-that no temptation shall take them which is too mighty for them, but with every temptation, there shall be a way of escape, that they may be able to bear it.

They shall be secured from final apostacy. If they fall, God will raise them up, and keep them by his power, through faith,. unto salvation—and none shall be able to pluck them out of his hands.

They shall be preserved from the dangers of the world. The common afflictions of life are incident to them as well as to others; but then they have the promise of God, that all things shall work for their good-that nothing shall separate them from the love of God, which is in Christ Jesus, but that in all their tribulations they shall be more than conquerors through him that loved them.

Death is indeed appointed for them as well as for others. To exempt them from death was no part of the design of Christ's redemption, and no part of the privilege promised to them. But from the evil of death they shall be delivered. The sting of death is sin, and the strength of sin is the law; but to believers, God has given the victory through Jesus Christ. Death is to them a blessing; for it is their deliverance from this world of sin, temptation and sorrow, and their passage to a better world, where they shall be present with their Lord and enjoy the riches of the inheritance prepared for them there. They have nothing to fear from those dangers which alarm the guilty-for these will be prevented, as long as it is best for them that life should be continued