The Sixth Sunday after Trinity.

THE SEER IN SECRET.

ST. MATTHEW vi. 4.

Thy FATHER, which seeth in secret, Himself shall reward thee openly.

THIS must needs be a very solemn saying, for our LORD repeats it three times. It occurs in the Sermon on the Mount, (from which the Gospel for the Day is also taken,) and is found at the end of the directions concerning Almsgiving,―concerning Prayer,- and concerning Fasting. The alms are to be given in secret; hid, (if it were possible,) by one hand from the other; and 'thy FATHER, which seeth in secret, Himself shall reward thee openly.' The prayer, in like manner, is to be poured out in the closet, after the door has been made fast; and thy FATHER, which seeth in secret, Himself shall reward thee openly.' Fasting, by the same rule, is to shun human observation. At all events, it may not court notice. It is to be secret; and

thy FATHER, which seeth in secret, Himself shall reward thee openly.' We propose on the present occasion to call attention to this saying of our SAVIOUR CHRIST; to shew what a very remarkable saying it is; and then, by the light of it, to suggest that we should examine the dark places of our own hearts.

Now, it is evident that all we know of one another is, what appears outwardly. We cannot look into each other's hearts, and see what is passing there. To listen to what is said, to notice what is done,-this is all our skill. When we have looked into each other's eyes,-watched the expression of the features, and studied the tones of the voice, we have done all we can do. 'Nay, if we can go so far as that, we have gone a great way (as we think) towards knowing whether another person is sincere or not: for features, eyes, and voice reveal what is passing within, except in the case of those who have grown very hardened, and who practise deceit habitually. In fact, the result of such observation is generally correct; and it may be supposed that we are seldom, if ever, much deceived in persons whom we can watch attentively with our eyes, and listen to with our ears. Allusion is made, of course, only to gross forms of deceit

and dishonesty; claims to sanctity and virtue, while there is abominable wickedness within.

wilfully say one

But do we mean

But these are extreme cases; and if we desire to know anything of ourselves, we must probably be content to make a more searching inquiry than this. We are none of us (suppose) gross hypocrites. We, none of us, thing and mean quite another. all we say? and do we mean and no other thing, besides? shew one another by our words, looks, actions, the motive which is influencing our hearts all the while? This is the point which we shall do wisely to dwell upon for a few moments.

that thing only, Above all, do we

Suppose, for instance, the case of one who gives his substance freely to the poor; who never withholds his hand at the sight of want; but loves to provide the naked with clothing, the hungry with food. There is no need of inquiring whether such a man be a great deceiver. We may as well save ourselves the trouble. Doubtless he is not. He is sincere in his pity, and takes pleasure in doing the act we have been describing. But the question is, what do all these actions spring from? What is the motive of all he says and does? For example, Has he a single eye to GOD's Glory in all he does ?-or

is he secretly pleased at being thought liberal, and does he covet the praise of his fellow-creatures?

Now this is a grave question, and one which must be answered. Our Lord supplies us with some help towards answering it; for he says that actions of this class should be so secret that the left hand should not know what the right hand has been about. And so, if we are bent on self-examination, we may conclude, at once, that all our public acts of charity and kindness, —everything which is known and gets abroad, -is a very suspicious kind of thing indeed and though it may have sprung from a pure and a holy motive, the chances are that there is more of Earth than of Heaven in the Almsgiving we have described. Except it be the work of aged persons, of tried goodness, and approved virtue, all such public acts had best be reckoned by those who indulge in them, as snares and pitfalls; and men will do well to pray that they may be pardoned in respect of them, rather than presumptuously dare to hope for a reward. GoD has indeed promised a reward to the bounty which flows in secret from the pure depths of a heart where love to GoD is the reigning principle: but, He seeth in secret;' and how fearful

is it to consider what He seeth in most of ourselves!

We might say the self-same thing concerning Prayer-following therein our LORD's example. We might ask,-not, Do men pray for mere pretence? and kneel down only in order that they may be seen? (for neither of those things are likely)-but, Does any admixture of such a low motive find place? for if it does, none can presume to say how great or how little it may be. It is known to One, and One only-namely, to Him who seeth in secret.'

So then, those words, 'thy FATHER which seeth in secret,' imply, that Almighty God seeth not as man seeth; for man looketh upon the outward appearance, but GOD looketh upon the heart. They imply yet more. They teach, that instead of watching the face of man, noticing his actions, his manner, and his voice, GOD beholds the innermost recesses of a man's spirit, and sees everything that is passing there, however subtle, however secret, it may happen to be.

And this is surely a very solemn truth for us all to seek to realize: I mean, the solemn truth that God sees and knows the exact origin from which all our acts proceed. Actions, remember, may resemble each other closely: nay, they may