effects of a covetous disposition, in the event which befel Gehazi, the prophet's servant, for soliciting of Naaman the treasure which his master Elisha had refused to accept, and for telling a direct falsehood to conceal it.

Although Gehazi had long been with Elisha, and had in many instances witnessed his penetration, yet, coveting Naaman's treasure, he used his master's name to obtain it. And when he had deposited it, and dismissed the Syrian's servant, he again appeared in Elisha's presence, as if nothing had occurred! and with confidence answered Elisha when he queried of him," whence comest thou, Gehazi?" "Thy servant went no whither." But how keenly must he have felt the reproof, when Elisha replied, "Went not my heart with thee, when the man turned again from his chariot to meet thee." For these complicated crimes," the disease of Naaman clave to him, and he went out from the presence of Elisha, a leper as white as snow." From that time he must have been entirely excluded from the privilege of attending on the prophet, and receiving his instruction. Thus it is, "While

the faithful man shall abound with blessings, he that maketh haste to be rich shall not be innocent." And it is an incontrovertible maxim, that, "the way of the transgressor is hard."

MODERATION.

If we were to observe the Apostolic injunction, "Let your moderation be known. to all men; the Lord is at hand;" it is probable we should, in many respects, act very differently from what we do. A full belief in the latter declaration, would have a tendency to preserve us in the foregoing precept. And if we were always to consider ourselves in the presence of Him, who hears all our words, sees all our actions, and knows the very thoughts of our hearts, and that he will reward us accordingly, we should not feel such a disposition to deviate from the true medium. We should doubtless feel a much greater interest in doing what would please him, than what would please ourselves.

If we were but careful to make our moderation manifest to all men, it would, by reliev

ing the mind from many unnecessary cares and anxieties, afford much more leisure for the cultivation of its powers, and directing its pursuits to higher and more important objects. It would also contribute greatly to health, and the enjoyment of those blessings which pertain to this life.

Is it not for want of proper reflection and exertion, that so many are suffering themselves to be carried down the stream of folly? Were ambition, luxury, and dissipation, pursued by those only who find real pleasure in them, the number of their votaries would soon diminish. Are not many far more solicitous to appear happy, than they are to be really so? And for this appearance, do they not often lose its reality? Health, competency, and peace of mind, which contribute so much to human happiness, are often all sacrificed at the shrine of fashion. Even the pleasures of society, pleasures so congenial to the heart of man, are not properly estimated. When the board of hospitality is spread by the hand of friendship for the objects of esteem and affection, it seldom fails to produce satisfaction, complacency,

and delight. By cheerfulness and sympathy, the powers of conversation are called forth to peculiar advantage, and the heart is opened to the impressions of tenderness and benevolence. Sentiments are developed, which, obtaining approbation and currency from their real value, amuse, instruct, and ennoble the mind. This is society; and these are the social feelings, and dispositions, that all ought to cultivate. But for what, alas! are they exchanged? Is it not for routs and parties, where pride and ostentation, open their doors for the reception of the vain, the idle, and the licentious? who meet, they scarcely know for what, and spend their time in a way very inconsistent with the duties of christianity; or even with the comforts of domestic life. And this too, they are disposed to denominate happiness! But let all such reflect how little it deserves the name. By associating the idea of happiness with ostentation, unprofitable conversation, and vain amusements, they disqualify themselves for a search after it in their own bosoms, where only it is to be found. To prevent these sad consequences by a virtu

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ous education, should be the concern of every parent.

When we contemplate the innumerable blessings with which we are surrounded, and the various means by which the condition of man might be improved, and his rational enjoyments multiplied, are we not lost in wonder; and do we not at once enquire, why is man thus inattentive and ungrateful? Man being the only animal created erect, endowed with reason, and on whose face is seen that blush which betrays the feelings of his heart, why does he not preserve that dignity and happiness which are conferred on him by a wise and bountiful Creator? The pious Watts observes, when treating of the improvement of the mind; "Nothing is more awful than the consideration of a human being, given up to vice. It places him far below the brute. And that the same creature, trained by virtue to the utmost perfection of its nature, is little lower than the Angels."

How necessary it is, then, that our minds should be directed in their pursuits, by a consideration of the peculiar pleasures of