With the warmest sentiments of gratitude, he then returns to the prophet, acknowledges himself a convert to the belief of the true God, and offers some rich presents, as a return to Elisha for the obligation which by his means he had received. These, however, were generously refused; and Naaman, after pressing his acceptance of his gift, set forward, with a thankful heart, on

his return.

But Gehazi, who waited on the prophet, whose avarice repined at the benevolence of his master, determined that the Syrian should not so easily escape. He ran after the carriage, therefore, and being perceived by the grateful nobleman, he immediately stopped to receive his message, with an affectionate inquiry whether his master was well? Gehazi, with a ready falsehood, replied, that no accident had happened, but that two young men, the sons of the prophet, having unexpectedly arrived from mount Ephraim, his master had sent him, to beg for them a talent of silver, and two changes of raiment. This Naaman readily complies with, and desires his acceptance of two talents of silver, which were bound

in two bags with the garments, and car ried by his servant before the treacherous Gehazi, who bestowed (that is, hid) them in the house, and then returned to wait upon Elisha. The prophet, who was conscious of the iniquity of his servant, inquired where he had been? To which, with the most audacious appearance of innocence, he answered, "Thy servant went no whither."

Shocked at the wickedness of his denial, the prophet at once confounds and punishes his guilt by this answer: "Went not my heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments and possessions ? Therefore the leprosy of Naaman shall cleave unto thee and to thy seed for ever." "And he went out from his presence," adds the historian, 66 a leper, as white as snow."

This story is an example, among many, of one fault being the occasion of another; and should teach you at all times to avoid doing a wrong action, since there is no certainty where the guilt or evil may stop. When Gehazi first formed the covetous plan of wishing for some of the gifts which

his master had rejected, he could find no way to accomplish his desire, but by the invention of a lie; and when, by the undeserved confidence of the Syrian lord, he had procured the riches which he solicited, the temptation became still greater to conceal it from his master, by a second falsehood.

But remember, my good young friend, whatever may be your inclination to deceive, or however necessary it may appear for your interest to disguise the truth, that although there is no prophet to discover your guilt, yet the same God, who endued Elisha with that power, is ever present, to observe and to punish your wickedness. Think, therefore, with yourself, when you are incited to deviate from the truth, that although you may escape detection from your friends, or those with whom you are connected, yet the awful question may be applied to you, "Went not mine heart with thee, when the man turned again from his chariot?" That is, that however secret the lie may appear to be, however unsuspected you may at present escape, yet God, who is all times the witness of every

action, and is acquainted with every thought, will certainly, unless you sincerely repent, punish your crimes hereafter.

Before the coming of Christ, God acted as the peculiar Governor of the Jewish nation; and as a future state was not then so clearly revealed, their laws were suited to the nature of their situation at that time. Hence you will find, that temporal punishments were assigned, and temporal rewards proposed, to engage their obedience: such as, that God would bless them and their posterity with health and long life, with a fruitful land, with peace and plenty, if they behaved according to his commands; but if they acted wickedly, then he would destroy them, would give them to their enemies for slaves, would make them miserable through ill health, and send the horrors of famine upon them, so that they should have nothing to eat. And therefore, the punishment of Gehazi, in the present instance, is, that he and his children, if ever he had any, should suffer with the sore and shocking disorder of a leprosy; as a warning to others, not to be guilty of the like crimes. And the reason that this seemingly severe

chastisement was to be continued to his children,, might be, that when, in after times, people inquired why this disorder afflicted all the race of Gehazi? they might be informed that one of their progenitors had offended God, by the wickedness of lying; and hence be taught the importance of an adherence to truth, and how unpleasing a contrary conduct is to the Divine Governor of the world.

As every example and every precept in the Scriptures is written for your instruction, you should seriously consider, that if God so severely punished Gehazi, who had never had the blessing of that pure revelation which Christ came into the world to make known, you must not expect that he will be less displeased with you, although he may not think proper to punish you immediately. Nor is this sin confined to such instances as seem to be important in themselves the crime may be aggravated indeed by circumstances; but if it be occasioned by an accident the most trifling, still, as an untruth, it is extremely wicked, and the commission will undoubtedly meet its deserved condemnation.