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Lorsque le document eat trop grand pour itre reproduit en un aeul ciich*. H'est filmi i partir da Tangle supirieur geuche. de gauche A droita. etde haut en baa. en prenant la nombra d'images nicessaira. Las diagrammas suivants . illustrent le mithode. '<. «i • 1 .^', '■ 3 32X 1 1 » 2 3 5 6 I,-. ■4 ^m'^ //--<- /■ 9 9 X,.' ^' >y^ Cf^^il '^ 1 I *V X ■H • ' * 'm' m mmimwAX mamm 4 J ^n^' 4, THE ; % .<<^:>»i' CA IMIiUS SON. r. CAMPBELL SOJRONTO & MOKTBJbMV 1 ^1 ** .#1^'^ -h; ^^^^^^WM -K- ^B vf *' ^^■dIIiII^UIHiI ''' i( Jii ''«»1l IV r.t»\«'&' ^ fftn'. V/J VHI ix -^<^- ^^^ E**. 9 n g /'i II ^ Tha oolretoM mmn Iotos hit Ofid with aU hto hattt Br this he braUn th« flni four oommMi^nieDte. He 1ot« hi* flOM moir* tbui he loTee his nrighbour. By thit he hceaks th« ImA •is •onuaaidBMoU.— p. 86. ,' A j™*^^" *i&^Ja" -1.71 '■ijT»cw3^Sii«r^v4r* wi J * -^"p-^ 1 *^pft ?.'>! T" *tSS*^ ""^^ ^ f i ;i /7< M .^^. THE KING'S HIGHWAY. rfij-ij''ij"u'u~ui " i " i rv i *^^ ^^^ ^ ^ ^^^ S^t Siinl^ Cmnmanilnnmt. w tisfoM ** Thou ihali not bear fake witaoM-agaliui thj neighbour.* - ■ ■■■' ■ ■ • . ^ ■ " . - . ' ■■■ ." This commaiidment is about bearing witness. At once the, question arises; What is to bear witness) As copimonly understood, this refers, to w^t takes place in courts of kw, where a person is blfk tried for some offence with which he is charged. ^ Suppjpse you are in the market. While you are standing there, two men get to quarrelling. From words they £a11 to blows. At last one of them draws a dagger and stabs the other. If the wounded man dies, the other will be brought into court, by and 1%, to be tried for his life* Then, you, and the rest of the people who saw the fight, would be'sum- monti4 into court as witnesses. This means, thS|b you would have to stand up there, and tell all |hat you inew about the quarrel, every thing that you saw and heard. When' you were telling this, you would be bearing witness. If you gave a correct account, yov would be a true witness. But if you kept back part of what you saw and heard, or toM ftboBt it 4ifferently fitom the way in which it ;.t r , *^"'. 'r .i '^ THE king's highway. i took place, then ybti* would be bearing false witness. It is a' great sin tp bear false witness, because before a person begins #> speak as a witness, he is obliged to take a solemn oath that he will teU nothing but the truth ; and to tell a lie after thi^, is very dread- ful. Simple-minded persons, and very young chil- dren, afe not allowed to appear as witnesses in court, because they are not supposed to understand how solemii the oath is, which they are required to take before they speak as witnesses. Not very long ago, a little girl, only nine years old, was brought forward as a witness, in the trial of a person for stealing. The robbery had been committed in the house of the- little girl's father. She had seen it. Her testimony was very important The lawyer who was defending the t^ef, didn't want thiis little girl to appear as a witness. He knew that %hat she had to say, would be^ very much against his side of the qnestion. So i^hen tSie was brought in, he said to her ;— - " EttiUy, do^you know the nature of an oath V* " I donft tjiow what you mean, sir," said she. • "There, may it please your honour," ^sald the kwyer tp the judge; "she doesn't understand the nature of(an oath. Is not this sufficient evidence that she i^ not fit for a witness ? I submit that she 'be rejected^" " Let us\see," said the judge. " Come here my little daughter. Have you ever taken an oath 9" The red blood rose to her face and neck, at the . very thought of it, as she answered,^- "Nojsir." . '^I do not mean a pro&ne oath,*' said the judge. " Were you ever a witness in court before !" e witness, [ise before U obliged ^ing but ry dread- ung cbil- I in court, ^d how i to take ine years I in the had been 's father, nportant In'i want mew that i against brought ithr she. • jenid the tand the evidence that she here wy th V k, at the . le judge. TBB NINTH OOMMANDUENT. " • « Do you know what book this is,**'8aid the judge, handing her a Bible. ^ " Yes, sir ; it is the Bible." ^* Have you ever read that book 1" " Yes, sir ; I read it every evening." \ « Do you know what the Bible is, my child t" / " It is the Word of the Great God." " Now, my little dear, place your hand upon this book." She put her hand upon it tremblingly. He then repeated to her the form of the oath taken by one who is to be a witness. With her hand upon the Bible, she said;— '' I do solemnly swear, that what I am now about to say, is the tmih, the whole truth, and nothing but the truth. So help me Go^." « Now, my dear," said the judge, " you have sworn as a witness ; do you know what the result will be if yon do not speak the trutk 1" "Yes, sir." . ■ ' "Whatr j^. " 1 '< I shall bJRiked up , in the State Prison." V Any thing else 1" ^^ Yes, sir ; I cannot go to heaven." « How do you know that ? " She took the Bible, ran her fingers over the leaves, and turned to the 2()th chapter M Exodus, the 16th verse, and read ;-^'< Thou shalt R^'4)ear false wit- ness agidnst thy neighbour." ** I learned that," said she, "before I could read the Biiblcf "^J ' "Has any one tolid you that you were to be a witness in this case t " asked the judge. " Yes, sir ; after mother h^ard that I was to be called, she took me to her room, and asked me to tell her the ten commandments ; and mother and I kwU down, and praytid thai T might nnderrtand tofc ■■?■ ^•^s- V t THE kino's highway. I ' •• r wicked it wan to bear Mae witness against a neigV bour ; and that Qod would help me to tell the truth if I had to go to court to-mon^w. And ^en I Went away^ mother kissed me, «id said to me y-^ * Bemember the ninth comman^npent, and rememper tlibtt whatever you say in joprt, Qod hears isyery word of it"* *% « Do you believe thisi ** asked the jiidge, while a tear glistetied in Jus eye, and his lip quivered with emotion. '^ • <* if es, sir " said the child, ip a way which showed that she meant what she said., " God bless you, my child,*^ said the judge, " yon have a good inother. This witness is competent,* he added. " If I were on trial for my life to-day, and innocent of the chaige, I would pray Qod to give me such a witness as this child. Let her be examined." This little girl told the iruth* when she was called upon to speak, as a witness, in. court. But we should fec»l as if. we were in court, at all times, when we open our lips to speak. This world, is like a great court God is the Judge. Whenever. we speak, we speak as witnesses aibout some person or thing. God, the Judge, has a great book in which He writes down eveiy tiling we say. Whenever we say anything thi$ is !iot true, we are bearing &]so witness. God says, "for-evei^ idle word we speak, , we must give account in the day of judgment/' And if for ^very idle word, much more for every false wordr # This commandment requires us, as the /Catechism sa)^, ** to keep our Ungues from evil-speaking, lying, and shmdering." Slandering means saying anything that will mjure the charaeter of another penon. 'Ihose who do this break the oommandment There was a company of hMJiai once at the home leigV truth len I le;— imper eyery lile a with lowed " yon tent,* >day, > give ined." called it we when like a ST we on or which ^er we &]so speak, And wordr chism rthmg «noii. * * honae THE NINTH COMHANDl rT. of'i dergyman: Aa he entered the room, he heaird them speaking,' in a low voice, of a^ absent friend. «* She's very odd ; " says one. " Yes, very singular indeed ; ** says another. *^o jpn know, she often does so and sot" 4»ys a third, mentiomng certain things to hec discredit. The clergyman asked who it^ was. When told, he isaid ;— *♦ Oh ! yes, she « odd ; she's ver^ "odd* she's remarkably nngukr. Why, wonld you belieye itT' lie added, in a W)w, iinpressiye manner; **the wu neifer heard to tiptak ill ^^uny aiiseiUfiimdt /** ^ ^ „ A clergyman was .once examining the children of an infimt s^ool upon the commandments^ '^% P^^ faii hand on the head of a little boy, and said ; — "My little ^ao, can^yoa tell me what the ninth eommandment means, by 'beariDg false witness against ^ourncighbonrr" i TheJ^y.hMitated a while, and then said;— ** It means telling Ues, sur." The minister didn't exactly like this answer, so looking at a little girl, who stood next to him, he asked ;—'* What do yow say 1" Witiiont waiting a moment, she replied ;— " It's when nobody does nothing, and somebody goes and tells of it." <«^ery good," said the^ minister. The little girra answer was a very funny one; but the littibi^ boy's was true. Bearing false ^tness , is telling lic^ ; and telling lies is bearing^ false witness. We break tiie ninth commandment, every time we tell a lie. We sometimes hear people talk about different kinds of lies. They call some lUUe lies, and V others hiff lies; aome white lies, and others hlaekUes. But the Bible only speaks of one kind of lies. Every tie thai is spoken, is big enough, and black enough, to break ^e ninth commandment ^ -ru, .8 THE KINO'S HIGHWAY. ^ This commandment is so plain that it needs very .-^little explanation. In talking about it then, it will j , . *^onl7 be neceasary to /give some reasons why we should not telL a lie^ or bei^ fidse witneto. I wish to speak of reasons why we should not br^ this command ment. And I wish you to retne^ber, that whether 1 ^ speak of breaking this commlteodment, or of bearmg fidse witness, or of lying, I nv&in the same thing. The first reason why we iliould never b«ur fidse witnessjiOr tell a lie, is, because it is a mean thing. Yfho was the first person of whom we know, &at ever told a lie t Satan. Where was this lie told f In the garden of Eden. Satan bore fidse witness against Qod. He contradicted God. He told Eve that she would not die, if she ate of theforbidden fri^it ' — that it would do her good instead c4 harm. Satan will be known for &Yer as the JM liar. This is the reason why the Bible calls him—'' th^ fiU;her of lies." In this way he got Adam and iSye turned out of Eden ; and filled the world wiUi misery, sorrow, and death. - This was mean of Satan. He did it otit of spite. Adam and Eve had done him no hann. But because he was miserable himself, he couldn't bear to see any body else happy. So without being able to do himself any good, he .tried to do them the greatest hitfm that he could. He is the fMonut person that can be found. -■:'.;;■•-; . ■;■,,, t^h-^I-'^^- .-,';.-..,:.. But eyery liar, or slanderer, every one who beanj fidse witness, is becoming like Satan. To lie is to do Satan's work. Thia ia hi« murlr. Wh n w^ntoi tn » bear it t It is one of the meanest of all things. It isa8hamefiil,a4^sgracefiilthingtot^alie. There is no greater offence that can be given to a respectable honourable persooi tbw to call him « p •^ THE NINTH COMMANDMENT. \ 9 liar, ^nd the reason is thai all such persons/knov how n^^an and contemptible a thing it is to tell a lie. WKen some miserable wretch is hung on the gallows because he is so wicked tl^it he id not fit to Sve in decent society, wouldn't you beU^ende^ if any one should tell you that you were like him i Certainly. But Satan is the meanest and wickedest of all creatures, and t|^|ie is nothing[ that helps to make us like lim more tnan lying. It is saidPthat there is one ptace in India, where, when a person is ^ound guilty of lying, he is taken to a pubu place, and in the presence of a multitude of people, his mouth is sewed up. A gentleman onpe sent his se^rvant to market with the direction to bring home the hett thing he could find. He ca^ed home a tongue. He was* s^ntT again with tte direction to bring home the worst thing he could find. A^in he brought home a tongue. This was right. For the tongue is the best thing in the world when properly used ; or the worst when not so used. The Bible calls it our *< glory,'* when used to speak the troth, and to praise Qod. But when used for lying and swearing, it calls it " Ajlre — a world of iniquity — an unruly evil, full of deadly poison." A &lse tongue is a disgraceful thing ; but one that speaks the truth is an hoi^our and glory. Let me give you an example of this. - There was once a little boy named Duncan. The boys used to call him ** True Duncan," ^tcBXiSQ he would never tell a lie. One day during recess, he .41^ i .. was playing with an axe, in the schOoli yard, ancF while he was chopping a stick, the teacher's cat, old Tabby, came idong. Duncan let the axe fall {ht on poor Tat>by's back, and killed her. h^^^^S^^ ngui 10 THB king's highway. What to do he knew not. She was the master's pet, and used to sit on a cushion at his side while he was hearing the lessons. Duncan stood and looked at the dead creature. His face grew red, and the tears stood in his eyes. All the boys came running up, and every one had something to say. One of them was heard whisper- ing to the others thus ;• — "Now, fellows, we'll see whether Duncan can':t make up a fib as well as the rest of us." "Not he,*' said Tom Pooley, who was Duncan's friend. « Not he ; Til warrant you, Duncan will be as true as gold." ^ John Jones stepped up, and taking the cat by the tail, said ;— « Here, boys, I'll just fling her into the alley, and we can tell Mr Cole that the butcher's dog killed her ; you know he worried her last week." Some of them thought that this would do very well. But Duncan looked quite angry. His cheeks swelled, and his face grew redder than before. « No ! " 6aid he, « no ! Do you think I would lie for such a creature as- that? It would be a lie^tk LIE ! " Each time he used the word his voice grew * louder, Then he picked up the poor thing and carried her into the school-room. The boys followed to see what would happen. , # The master looked up and said ;-—" What is this t my poor Tabby killed ? Who could have done me such an injury V* All was silent for a little while. As soon as TJuncan could get his"voiceTii3laid ; — "Mr Cole, I am very sorry — but here is the truth. I killed poor Tabby, Indeed, sir, I am very sorry. I ought to have been more careful, for I saw hat »i^wiwwp^j?P^^*r msm iMm master's ide while creature, his eyes, one had whisper- an can*:t Ouncan's ci will be it by the into the ler's dog lek." do very s cheeks vovldlte a liff a ice grew rried her see what is this f done me soon as THE NINTir C0MMAN1>MENT. n rubbing her side again^it the log. I am more sorry than I can tell, sir.** ' Every one expected to see I^ Cole get very angry, take down his rattan, and give Duncan a sound thrashing. But instead of this, he put on a pleasant smile and said ; — / ; " Duncan, you are a brave boy ! I saw and heard all thiat passed in the yard, from my window above. I had rather lose a hundred cats than miss such an example of truth and honour in my school. Your best reward is what you now feel in your own con- science ; but I beg you to accept this handsome pen- knife as a token of my approbation,** Duncan took out lus handkerchief and wiped his eyes. : The boys' couldn*t keep in any longer ; and when Tom Poqley cried, " Three cheers for True Duncan,'* they all joined and made the school-house ring with a hearty hurrah. The teacher then said ; — " My boys, I am glad you know what is right, and that you approve it ; though I am afraid some of you could not have done it. Learn from this time that nothing can make a lie necessary. Suppose Duncan had taken your evil advice, and come to me with a lie ; it would have been instantly detected, and instead of the honour of truth, he would have had only the shame of falsehood.*' We should never bear false witness, or tell a lie, because it is a mean thing. ^ . The second reason why we should not do it is, be- canae it ia an n NPROiTTT A BT.Tg t hings le truth. :y sorry, saw her People genei|||y expect to make something when they tell a lie.^^hey think it will' be profitable to them. Yoa remember about Gkhazi, the servant of Eli&ha siw^»**wi^^^ — ■ "MB^ [firiflliiiiiijiMiiitpiiWi AbSuil&^ji.^(.'^,^rZ,.'U'!^' i.MjMA^ti^i^M^m 12 THF. KINGS HIGHl?oui^ds. Theological students must have * been better off then, than now, if they were in the habit of receiving such princely presents. Naaman was so glad to think he was cured of' |iis dreadful leprosy, that he was ready to give away almost anything he was asked for. He made Gehazi take two suits of clothes, and two talents of silver, instead of one. I know not how much the clothing was worth ; but the two talents of silver were worth nearly eight hundred pounds. And when Gehazi had gQt these treasures carried to his home and stowed safely away, we may imagine how he chuckled to himself, and rubbed his hands with glee, at the thought of his gains. " A pretty good day's work !" he may have said to himself. " They may talk as they please about the i^nprofitableness of lying. I think I've done quite a profitable business to-day!" Ik But waijb a little. He goes into the room where his maste^is. Elisha looks Bternly at him, and _ asks ; — "Where have you been, Gehazi V\ *'Nowhy think of lying, now 1 I am very sure if he could have spoken to us then, in answer to this question, he would have said ;^— "I will now be for ever an outcast from society. I can tell ^ou from my own experience, children, that lying is unprofitable." And Ananias and Sapphira could tell us something about this matter, too, if they could speak. And what multitudes besides could testify to the same thing ! ', ' A shopkeeper has a piece of damaged goods which he wishes to be rid of. A person comes into his store, and offers to buy it, if he will warrant it a, good article. Now, he thinks he can profit by telling a lie. He says it is of the very best quality, soundi and good. He sells the article. The purchaser finds he is deceived. He says to himself:—"!^ never buy anything ai that store again V Apd thu^, without any reference tp the sin he committed, his lying is unprofitable. A fashionable lady, once, was busy doing some- thing in which she id not wish to.be interrupted, ' -heraervanty-and -said 4^ii Biddy,- 1 wi8h 4»^ be undisturbed to-day. If anybody calls for me, .tell them I amijiotat home" , ^ , -t How many fashionable lakdies.and others do this, without rejecting that they are not only breaking .r.tTOe^pfJt^ >.*^,,^iS&*^terf irr«j,>il( ' i'.- u THE KINO S HIGHWAY. the nintli commandment themselves, but tieaching ^ their servants to break it also ! In the evening this lady found, to her great distress, that one of her particular friends had been taken suddenly ill, and died during the day. She was very anxious to see her, and sent several messengers to bid her come, but these were always told she was not at home. You can imagine how dreadfu^y she must have felt when she understood this. After all these instances of the unprofitableness of lying, I must give you one story to show the profit- ableness of teUing the truth, before leaving this part of our subject. It is related of a Persian mother that, oh giving her son forty pieces of silvel* as his portion, she made him swear never to tell a lie, and then said : — ** Go, my son ; I consign thee to God : we shall not meet again till the day of judgment." The youth went away, and the party he travelled with was attacked by robbers. 'One fellow asked the boy what he had got, and he said; — "Forty dinars are sewed up in. my garments." The robber laughed, and thought he was only jesting. Another asked him the same question, and received the same answer. At last the chief called him, and asked him what he had. He said ;^" I have told two of^our people already, that, I have forty dinars sewed up in my clothes." He ordered the clothes to be ripped open, and found the money. "And how came you to tell thisi" ask^ the ahief . . . ■ " Because," replied the child, " I would not b« false to my mother, to whom I promised never to tell a He." X y. is iaching ^ Dg this of her ill, and to see r come, home, we felt sness of profit- lis part giving m, she aid; — lall not •avelled ' asked " Forty robber Another le same m what r people in my d open, k«4 the not be lever to • /• THE NINTH COMMANDMENT. " Child," said the robber, **art thou so mindfttl, at thy tender years, of. thy duty to thy mother, and &m I insensible, at my age, of the duty I owe to God 1 Give me thy hand, that I may swear repent- ance on it." He did so. His followers were all struck with tile scene. , . * " Ydd have been our leader ijx guilt/* said they to the chief, "now be the same in the patb of virtue." They immediately gave back what they had stolen, and began at once to lead an holiest ifie. We ought not to lie, or bear fSalse witness, because it' is unproJUahle. ^ The third reastm^ why we cntght not to do tJiis is because it is dangerous. K^ , Lying is like letting water through a bank. When it once begins to run, there is no telling where it will stop. ^ ! r ?* Here is a llfirge ship. -^ It is made up of a vast number \rf greftt pieds W timber, all fastened to- gether. It is very strong. It can cross the ocean, breasting the storms, and riding over the angry bil- lows, without ireewvMig any harm. But what holds those pieces of timber together, and makes thai ship so strong 1 Why, the bolts of iron, or copper, which are driven through' her timbers. Now, suppose it were possible, all at once, to draw every bolt and fastening out of that ship, as she sails over the ocean, What would become of hcjr ? She would fall to pieces directly, an4 all her cargo would be lost. . gfit ' every lankuy^ every viiiagoj-o*-— i \ such H ship. It is made up of a number of persons bound together. And what binds them together t Why, truth, or confidence. Truth among people in 16 THE KING^B HIGHWAY. «ociety, is like tlie bolt in tlie ship. If nobody told the truth, and people had no confidence in one mnother, they could no more live together^ in families^ or communities, and do business together, than a number ^of pieces of timber, without ^Its to fasten them together, codld make a ship. Would it not be very dangerous to have a person on board a ship who had a machine for drawing the bol^ out, and who was trying to use it all the time ? Certainly it would. • Well, lying is such a machine, in families, and societies. Every one wUo bears false witness, in any wa^/^ is using this machine. He is trying to drawthe bolts Out of families, and societies, so that they can't holdj^ogether. This is very dangerous. Let me show yQi|>^}iat injury may be done by lying. ;: / , • There was a large river, across which several dams were built within the distance of a few miles. These dams were built to form as many ponds, and drive as n^any mills. But during a severe storm, which greatly swelled the river, the u^per dam was carried away . This brought the flood with so much pres- sure on the second dam, that that went, too ; and so with all the rest, one after another. If the first dam had been strong enough to resist the pressure of the current, none of the others would have given way. So it is with falsehood, and other sins. If we stop the first lie, we stop all the rest. If we are not disobedient the first time, we never shall be dis- obedient. If we do not use the first profane word, w* never shall use the second. > It is consenting to th e ^ r rt s in that d oes-idHh e mischi e f " Some time since, a youth al)out fifteen yeai( of age, who&e name was James, came to a city to reside. He was employed as a clerk in a store. He was THE NINTH CO^OUNDjIEN i. 17 >,?#-; faithful at first, and his employer liked bim very much, and treated him with great confidence. One day he stepped into the store of a young man whose acquaintance he had formed. He was offered a glass of wine, fie hesitated, but finally yielded, and drank it. On the following day, this young man called in at the store where James was employed. ' His employer was not in at the time. James thought he must return the kindness of his young friend on the previous day, and accordingly he treated him to a glass of wine. But in drawing the liquor, he did not dose the stop-cock securely, and it was left running a little. As his employer fASsed through the store, he discovered it. ''Have you been at this barrel, James 9^ he asked. .,:;■■■. •" \ The yoi&th hesitated, as if there was a struggle in his breast between right and wrong, but fimUljr re- plied,^ "Here the first dam was carried away. We shall see how the others followed. His employer looked as if he doubts it^ but f»id no more. The next day the young man came in again, and said to the owner of the store ; — *^ Will you sell me a barrel of wine, such as James gave me yesterday 9" The gentleman gave a searehing look at Jan^es, wha felt almost ready to sink into the earth. He took the first opportunity to see the young man, and asked him to teU his employer that he drew the wine him- s elf . Hero was another d a m gone. The young mwn promised to do so, ^j^ would treathim to an oyster- supper. James a^b. Both pmies fidfilled the agreement. But James had no money of his own, and '■■""■'■''"^SSKjJC- \ / 18 THE Klira'S HIGHWAY. hence he took some from the drawer in the store na pay for the supper. Here was another dam gone. After the oyster-supper, he was invited to gamble. At first he declined; but then, thinking he might make as much money, as he had taken from hia employer, and thus be able to replace it, he yielded. He played, and lost. But still, supposing he might win, h^' continued to take money from the store, until it was missed. Seeing that he was likely to be detected, he resolved one night that he would take iiO that were in the desk, ancl endeavour to \win enough to replace all he had t^ken from his 6mp%er. i , , \ Atf midnight ho arose. Pe entwed the store, took the £40, and went to the gambling-house, whSe \l<^ im the whole. N6W he was desperate.* What could he do 1 He did thiS'^ Knowing that his epiployer had money in a certain bank, he forged a check in his name. ^ He hastened to the bank and presented it. It was discovered to be a forgery. He ^as taken up, and sent to \ the penitentiary. Thus all the dams were swept Way. And all this followed from that first lie. If James had jtol' the truth then, the first dam would have been Jprc tected, and Si the others saved. " Th^8ho||9 the truth of our third reason. W oughttibt. tobear false witness, or telT a lie, because it is a &n^erotM thing. ^ . i Our fourth ' ore na gone, amble, might , m his ielded. might store, :ely to would our to >m his store, -house, perate.* ig that forged, nk and brgery. , intiaiy. Ln4 aU id jtolc" m pi a. Wc because 4 to do Lcked it THE NINTH COMMANDMENT. 19 ITow, look at what Qod says of those who lie, oi bear false witness. He says in one place ;— " Ye shall not deal falsely, neither lie, one to another." Levit. tix. 11. Ha says in another place ;— " The Lord haiea a false wit- ness that.flpeaketh lies." Prov, vL 19. Again: He says ;— " He that speaketh lies shall perish." Prov. xix. 5. He says ;— " A lying tongue is biit for a moment." Prov. xii. 19. And in another place, He says ; — " Lying lips are an abomination \mto thp Lord." Prov. xii. 22. How fearfully wicked that must be, about which God uses language so strong as this! Who would want to be an abomination before Him who is the wisest, and best, and most gracious of all beings? When you are tempted to tell a lie, of any kind, or under any circumstances, think of what God says about lying, and say to your- self,— shall I make myself hateful in the sight of God? , ,. . , J What God says of lying, shows how wicked it is. . '^ But then look at what God doea.mih. liars ! You know we read in the last two chapters of the New Testament, of a glorious vision which tl^ apostle John had of heaven. As it appeared brfdre , him, it was more beautiful than anything he had ever seen or thought of. It was like a great city. Its foundations were of precious stones. Its walls ' were made of jewels. Its gates were made of pearL Its streets were paved with golden stories, but the gold ;Was like crystal, as transparent as ghiss. A riveW of clear water flowed through the ciiy. On ^^aiside of the river, the tree ol hie was gruwiiig. He saw the throne of God, and of the Lamb, within the/city. There itf no night there. No sorrow— no hatGod wicked :.,« .'■ J* ^ 20 tHB KING^S HIOaWAT. crying — ^o sin. He saw the angels going in and out pf the city. He saw the redeemed from among men there too. They wfire clothed in white raiment, aii^ were walking with Jesus. beade that beautiful riv#.' Presently; he came to the gate of the cit^ ' llfi^^ iie looked over the gate, he saw some writingjl^|H^s writing told who thev were, that sh()fidd ^iot be allowed to enter into the city. He was^very^nzious to read th^t writing, and find out who they were, who should never go into that beautiful place. . ;- He read the writing. He has told us what It was. Thi\ wiiw part, of it ;— " There shall in no totM enter herdnf\arMinffiha^MAKUTU a lie 1" lliink of this. N&M^ittdnce for liars. AThis is mtlen as with a simDeam over the / gate piVheaven. Be^ this in mindi '^hen you are yempted tkte.ll a lie. But if liars ^nnot enter heaven, what/becomes of them? If God\ does not let th€|m goNinto that glorious city, whi^t does H^ do with them I^There is one dreadfid passa^ of scripture whitih tells us. We read. Rev. xxi. 8, "^11 liars shall haVe their part in the lake that bumeth with fire jiid^riinstone.'' This is feat^l indeed r \ -/ . ' ''^tm^i^^ '" ^"'-'^ What God i|/» of\Uais ^iiiMwt ed (/^Mth them,both help to prove how T^MTatmiig it is to lie. Thus we have had four 'reasons why we should not b6ar false witniess. Let us see if we caiTrccoUect them. Weoiight not to do it, ia the first place, because it is iATX^4hinff; secondly, hecatise it is an unpeofit- «g; thinUy, because it is a dangerous Wfourthly,becau8fi it is a wiCKZD THING, In conclusion, let me entreat ynn tn m^\*^ }*■ * poinl^ on every oecaision, to speak the truth. Let this be: a settled rule with you; a nd^ too, that shall never be broken. Let notbing ever f.*** K- ■' '■ k ■ ^'' ^ and out ing men ent, an^ il txvStt be anxious By were, wliat it no wM l^ink wntlen i. Be^^ ^lie. lomes of ito that ^ere is as. We ' part in J.'' This ■*■■"■.'■■* ^wBWith is to lie. }uldnot cttheu). PEOFIT- roE^ous HINO. t ke it a ,.^' %s. THE KINTH COMMANDMENT. f 21 you to tell a lia God calls Himsetf « The od of truth." He loves the truth; and while * lying lips ace an abomination to Him," those that speak truly are said to be " His delight. " ^ Speaking tfie truth, is the thing that especially distinguishes Him. And ^this is one of the ways-ia which we should strive to be likoCbd. What an honour it is'for any-yomig pers^H'tohave^ it said of him, he cdvoays spfdks ike-^im/ A crown of gold upon the head, would not be half so desirable an ornament, as a crown of .truth. " Oh ! 'tis a lovely thing for youth To walk betimes in wisdom's way !. To fear a lie, to speak the truth, . ' That we may trust to all they say." Mf If you ever find yourself saying what is not tarup, repent of it as a great sin. Pray ciodi for Jeias' , sake, to forgive you. And* ask B^m to give jpou grace to forsake every false way and word ;— to hate lying, and always to love and speak the truth. "^ / ^mifN%N TH^E NINTH COMMANDMENt I must nul lel my tongue A word of falsehood speak, jyhich may my humblest neighbour wrongs AndGknl's commandments breaks truth, ing ever - v> ' I -. ; ^■•^i^^i^'^ 22 THE king's BIOILWAT. l^or must I seek to throw Suspicion on his deeds ; For I may not the motive know. From which the act proceeds. ^^ I must not harshly judge, _ "^en others go astray ; Or in my spirit bear a grudge, .--f To prompt the words I say. '~# ■ , For, when I look withiti. And see the evil there, ■ 1 scarcely think another's sin Can with my own compare I Then let the law of love My^guide in all things be ; And may I by its judgment prove The good and ill I see. Dear Saviour ! let me keep [_ Thy pattern in my view, And always strive to think and speak As Thou would'«t have me do ! 'e ^^^wr--^*. '•'-t THE TENTH COMMANDMENT. 23 i;§e 3;jen% €ammnxibmtnt ••Thou shalt not covet thy neighbonr's house ; thou ahalVnot^coret «7 neighbour'* wife ; nor his man-servant, nor his nuid-serrant, nor his oz, nor his ass, nor anything that is thy neighbotlr's."— Ezoouil xz. 17. ■ ■■ ,; Suppose that we were fermers. We move out to the W^t, and biyr a farm. A large part of our farm is covered with fOrest trees. We want to clear a portion of it, and turn it into fields, where we can raise Indian com or wheat. We cut down the trees, and split up and haul away the timber. But after all this, the stumps remain in the ground ; and if nothing is done to them, they will soon begin to sprout up again. It is very important for us, as fiirmers to get those stumps all removed. ^'^.: Somebody has invented a machine, that is called a " Root Extractor." It has great, strong, iron hooks. These are fastened to the rootf^ and then by turning a wheel, or crank, connected with some very power- ful machinery, the tough, crooked, gnarled roots are torn out bjr main force. It would be a grand thing for us, on our western farm, to have one of these Root Extractors. Then, how nicely we should get our field cleared I We should go to work with one stump after another; and, in a littla wliil^^ would be all gone, and we should have no more trouble with them. \ My dear childreDi^trar'hcafts lire ffi^^ u THE KINO*S HIGHWAY. of trees. This field has to be cleared. The trees here, are oui^ins, the wicked feelings and tempers that belong to us. When we are converted, and our hearts are renewed, by the grace of Jesus, then these trees are cut down. But the roots of them remain. Even when we become Christians, we find the roots of our old sins springing up agam. And covetous- ness IS the worst of these roots. You remember tha&^ St Paul says,— "The lave of money,"— (this mem^ coyetmg, or desiring money)— "is the root ^^T^ «^."— 1 Tun. V. 10. It is very important for us to have these roots removed. Now the tenth commandment may well be called God's great " Boot Extractor." If we pray to Him for grace to understand, and keep it, we shaUfind that It pulls up sin by the roots fix)m our hearts, and prevents it from growing there. This is what the commandment was intended to do ; and this is what It does, wherever it is properly kept. It plucks sin up by the roots, and leaves the ground of our hearts clear, for the good seed of God's grace to grow in. Now let us look at this commandment. "Thou Shalt not covet thy neighbour's house; thou Shalt not covet % neighbour's wife ; nor his man-servant, nor his lUaid-servant, nor his ox nor his ass, nor anything thatNjs *hy neighbour's." _ The first four words of this commandment contain the substance of what it requires of us. " Thou Shalt not covet." To covet means, to have an unlawful desire for something that belongs to - another. ° Here is a money-changer's office. In the window jcssels fuUof gold and sHver coin, of different kmds. Bundles of bank-notes, too, are lying piled up there. There comes a man along. Perhaps he it foi th( pk ^^/ sta an mc th< J 'he trees tempers and our len these remain. the roots lovetous-. iber thi for us to ye called to Him baUfind irts, and hat the is what neks sin r hearts nr in. house; nor his ox nor contain to have 9ngs to snndow lifferent g piled psheis THE TENTH COMMANDMENT. 25 >^ yery poor. He stands before that window. He gazes on those shining stores,^those heaps of notes, —and as he gazes, an unhiwAil desire to possess them springs up in his heart, and he whispers to himself, — " Oh ! how I wish I had that money ! " ^ In indulging that wish, and thinking how it could hh accomplished, he is coveting his neighbour's silver and gold. This wishing, or coveting, if it be allowed to go on mil grow up into the desire to get that money. If the man cannot get it in a riaht way, he will try to get it in a wrong way. It wifi make him a thief or robber. Here you see how Coveting is to stealing, just what the root is to the /tree. The tree grows out of the root ; and so stealing grows out of covet- ing. But the tenth commandment forbids us to covet. Hence I say, it is God's great root eah trcKtor, It pulls up these roots of evil from our hearts. Whenever we allow ourselves to covet, or to wish for anything that belongs to another, we are guilty of the sin of breaking this commandment. It is a veiy y plain commandment. There is no difficulty in under- ^J standing what it means. It is not necessary to say anything more for the purpose of explaining it The most important thing is for us to consider some of the reasons why we should not covet There are four reasons to be considered. We 8/u>uld not covet, in the Jlret plaee/heeause ti is UNSATISFYING. If we get the things we covet, instead 4>f bein^ satisfied we shall only want more. *^ If you put a tub, without any bottom to it, under a pump, and begin to pump the v^ter into it, how long will it take you to fill it 1 Yoti never can fill it Well, our covetous desires are like a tub without a bottom. And trying to get satis^ed by indulging iTS^SRW^- 2^ THE kino's maHWAY. thein, is just like trying to fill a tub with water, when there is no bottom to it. Suppose here is a fire burning. How soon will it go out, if you keep putting on wood all the time 1 It won't go out at all If you want to make it go out, you must stop putting on wood. A Christian father, once, wanted to teach his little son this lesson, so that he would not be likely to for^ get it. He asked^Jiim this question j-r-" Willie, when do you suppose a man will have money enough to satisfyhim?" " When he's got five hundred pounds more than he needs to pay all his expenses." „ " No," answered his father. '' When he's got five thousand more than he needs," said Willie. '< No," said the father again. " Ten thousand." ^*- "No." . I : « Twenty thousand." "\ "No." ^ "JVyjfy thousand." _ "No." Willie thought he would make one more desperate guess that would be sure to hit the mark. So he cried out, — " Well, when he's got a hundred thousand pounds." * . <** But still his father met him with the same short answer ** No " " Then I'll give it up," said WilUe in despair. "When h e ha s got,— a lUth mo t ^ — ^tban henow- has," aaid his father, " and that is— never. If he g^ts one thousand he wishes to have two. When he gets two he wants five, then he wants ten, — tiien THE TENTH COMMANDMENT. 27 er, when n will it me? It b go out, his little y to for- ie, when lough to ore tlian bhan he . 1 . [esperate So he housand ne short >air. he now- If he Vheu he \f — then twenty — ^fifty, — ^then a hundred thousand, a^d so on, till he has grasped the whole world ; and then, like Alexander, be would be ready to weep because there were no other. worlds for him to possess. Not long ago, a rich farmer died in Chester county, Pennsylvania. When a young man, he was quite poor. After a while he managed to*buy a few acres of land. From ^ time to time he added more and more to them, till he found hiniself the owner of the largest faf^ in the township. After- wards, as he was veiy successful, he managed to buy first one farm, and then another, till seven or eight of the largest &rms in the neighbourhood belonged to him. At last he took sick. l)he physician came to see him. He told him his disease could not be cured. He mu'st die in a short time. On hearing this, his reply was ; — " OA / what a pity ! If I could only live fifteen years longer, 7 should own all Chester county" "How strange it is,*' said a young man, one day, to Dr Franklin, " that when men g€t rich, they are just as unsatisfied and anxious to make money, as when they were poor." There was a little child playing in the room neki them. ** Johnny, come here,," said Dr F. The little fellow came up to him. *' Here, my man, is an apple for you," said he, handing one from a fruit-basket on the table. It was so large that the child could hardly grasp it.' He then gave it a second, which filled the other hand j and , picking out a third, remarkable for its size and beauty, he Bald, " Kerens another.'* Thtt^ld t ried %ard to hold this last apple between the other two ; but it dropped on the carpet, and rolled away over the floor. On wseing this, he burst into tears. 28 ME KIHO'S HIOHWAT. 'f See," said Ihr P., there lUUe ri«h^ *iL._i~ "" * •>."'™"' ^ a lHHf man with more n^es than ie can enjoy, but not satisfied." orated urecian king, whose name was PnThua. K« k?d Nourishing kingdom, with eyeSftSTabo^?- him to make him comfortable. Bot^eingajZt soldier, he was. not satisfied without trytafto^! que^ other countries. , He was preparinK to c^ to ^irarwiih the Eomans. One day.Uoreley stot^ J-nseman^^CineHbelongngtohiTZS^ \ Z^^r.^f^'^'' Ko««»sfe a. bnive and w^e > .people, but If we conquer them what shall we do/ « ^7^^ Bomans once conquered," answwed Prohns ' ^j»2;M r^t us; we shall then be the S^l ne^^^S: "^ I*"^ -''»» <*»« we d / And then it is often injurious too, as 6,cca6hning the death of those who are ^Uty of it. \ I might mention a great many instanc^s\to illus trate this part of our subject, but I shall give yo only one. \ \ / Some years ago, there was a large ship, called ^e Kent, going from England to the East Indies!\ /On hervoyage she caught fire. The flames could /not bo put out. While s&e was burning, another ^jtssel came in sight, and offered t6 take oOer crew and passengers.? The sea was very rougt/Tnd the only way to get the people off the burning "ship was to let them down by ropes, from the end of a boom, into the little i)oats that were tossed about, like corks, by the rough waves below. One of the sailors, who knew that the mate had a large quantity of gold in his possession, determined to get it, and take it v^ith him. So he broke into the mate's cabin, forced open his desk, an^ taking two thousand dollars in gold pieces, put thein in a belt, and fastened it round .his waist. His turn came to leave the burning ship. He got out to the end of the boom, slipped down the rop R, and ; expecting to drop right into the boat that was be- neath him. But a sudden movement jof the waves can^ the boat out of his reach, and he was plunged ^^^^' TeSy and no use. els of a grain, of ; watch. tie grain- iasioned In this liuming to illns ive yoB lled^e ;s.\ 70n iild/not r yjBssel •ew and lie only was to I boom, at, li% e had a irmined ke into taking ijn in a. is turn to the / Kras be« ) waves )lun^ed THE TENTH COMMikN^miNT}^ into the se.i. He was ^n excellent swinimer, it had not been for the gold h^ hadcoveteq, he would have risen like a cork to the surface, and feoon been sjife in the boat. But the weight of tne money round hiS waist, made- him ' ^nk like lead, in the ^ mighty waters. He never rose again to the surfiice.' Ah! as he felt the golden weight dragging him deeper and deeper down into the vast ocean, ha must have understood, plainly enough, Ao2£> injuriott^* covetousness is ! / j>^ The fourth and last reason why we shou^ not covet ^ hecavse it is &m¥VL. / a ^^ / , It breaks this commandment. And the worst thing you can say of any sin is, that it breaks Go^'s law. Repiember this, whenever you are tempte^ to oovet any thing. You break God's comm^dzheut by it. How sinful this is ! . But by coveting we break ivH> commandments at once. Besides breaking the tenth, we at the same time break the first cominai^idment,. by committing this sin. You kno^ the first commandment forbids idolatry. It says, "Thou shalt have no other gods before m^." But the Bible tells us that " covetous- ness is idolatry," -Coloss. iii. 5. This means, that when people become covetous they put their gold in the place of God. They love it toore than they love _ God ; they think of it more than they think^ of God ; they trust to it more than they trust to God. This is making a god of it ; and idolatry consists in having some other god than the Lord. But there is even more than this to loe said about I -eeveteasncBs. The covetous man brec^ the whole ten commandments at once. - ., _^ " Do you ask how I make this out ? Easily enough. You Imow 6ur Saviour said the ten commandmenta 36 XHE'KINO^S flIGHWAY. ■"ff were ajl embraced in two; viz., to love God with all our hearts ; and to love our neighbour as ourselves. But the covetous man loves his ^roW with all his heart. By this he breaks the first four command- ments. He loves his gold more than he loves his neighbour. By this he breaks the Last six command- ments. Wha|; a dreadfuUy wicked thing covetous- ness is ! St Paul tells us, as was kid at the be^ ning of this sermon, that covetousbess, or '* the liwe of money, is the root of all evil." ^ This m^ans, that It leads pfebple to commit all kinds of sin. It makes them unkind, hard-hearted, cruel, and unjust. It leads to violence, bloodshed, and murder, "i-'iy^^®^ *^® Spaniards conquered Mexico, they tolled so many people, that it might almost be kid thej waded in btood to get possession of it. And what was the chief bbject they had in view ? It was to get the gdd, which was found there in such wonderful profusion. • AVhen the emperor found he could ^oj^prfetect his city against the fierce invaders^ he collected Sfe prin- cipal treasures together, and threw them into the lake on which his capital was built. The Spanish general, Cortes, was so much disappointed at finding so little gold, that he ordered a huge gridiron to be made, and then put the emperor on it, and roasted him over a slow fire to make him tell where his trea- sures -we're. ^ The history of the world is fuU of the horrible things that men have done from a desire to get gold. We have considered four reasons why we should not covet. Because it is UNSATisFYmo; because ii M DisoBAOEPUL ; becatisc it is injueiousj and be* caiwe it is simvuL. THE TENTH COMMANPHENT. i with all )urselves. h all his sminand- loves his )mmand- le be^^ ^ the lowt ans, that [t makes iust. It !0, they be ^aid ;. And w? It in such ^tect his ti3fep|in- nto the Spanish > finding m to be roasted lis trea- borrible Bt gold, should nuu ii md lit* 37 Now^y dear friends, w^have concluded our illus- trations of the coinmandinents.. This last one makes an excellent finish to them. You know tha$ when a carpent^r^ives in a nail which he wishes ^h^l h<[>Id vei^pfast, he takes his hammer, and if it be i wrought ifon nail, he bends over the end of it whfere i\hs^ come through, and drives it again into the wc This is calM clenching the naiL This makes it fin Now it cannot be drawn out. ■;. \ And just in the same way the tenth commandment is a sort of clencher to all the rest. If we keep this commandment properly, wfe shall be in very little danger of breaking any of the others. It directs our attention to our hearts; and teaches us to keep them right. If we can only keep our hearts right, we shall not have much ti:ouble with anything else. This is the reason why the Bible says, ** Keep ihine heart with all diligence^ for out of it are the issues of life." . But the very hardest thing we have to 'do, is to keep the heart right. If we attempt to do this in our own strength, we shall succeed about as well as if we should stand at the door of our house, and l!ry to keep the air out by beating it with our fists." In spite of all we can do, evil thoughts will creep in, and covetous desires will spring up. Well, what should we do, when we find them there ? We should be sorry for haVing them, and ask God to forgive us^ and take them all away. "Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid, cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit; that we may perfectly love Thee, and worthily magnify Thy holv name, through Jesus Christ our Lord. Amen." " •i?^k 38 THE KING*S HIGHWAY. And when we feel our need of the help of God's grace to enable us to keep His commandments, how beautifiilly we are taught to pray for this. " O Almighty Lord, and everlasting «God, vouch- safe, we beseech Thee, to direct, sanctify, and govern, both our hearts and bodies, in the ways of Thy laws, and in the works of Thy - commandments ; that through Thy most mighty protection, both here and ever, we may be preserved in body and soul, through our Lord and Saviour Jesus Christ. Amen.*' If we pray thus, with all our hearts, we shall find these commandments like fences set upon either side of "The Kind's Highway ;" and we shall find that tmy leading lis right through the wilderness of this world, to the glory and blessedness of 4>ur Fathers house above. May it please God to gmde uaall into this glorious way, and bring us at last to His heavenly rest, for Jesus* sake. AmeUi HYMN* N THE TENTH COMMANDSIENT. ■-"^s. - 1 MUST not nur^e within my soul, One spark of sin's unhallowed fire ; Or yield my heart to the control Oi aught that speaks a wrong desire If Others, in the flush of health, 0ttn richly dress and brightly shine ; I must not envy them their wealth. Or wish that aught of theirs was minOt . . t '"Jf*i; THE TENTH COMMANDMENT. 39 of God*8 mts, how If voucli- i govern, 'hy laws, ;s; that here and » through *t ball find •n either >hall find imess of J of ^ur to guide it last to lENT. If God should call me to be poor, Still I'll be thankful for my lot : ^ For Jesus trod this path before, , And well I know He murmured not ! " • ' " ' ■ . ■ ■ • ■ ■ I niust not turn with envious eyes, '^ On aught that others may possess ; Or wish, whatever God denies, To make their sums of blessings less, ** Is there, then, nought beneath, above. That I may covet to possess I . Yes, there *s the Saviour's boundless love. With which He waits, my soul to bless ! To me, this treasure. Lord, impart ; Thy pardoning grace^ oh ! let me prove; Write Thou Thy Laws upon my heart, And make me covet all Thy Love ! r •«•'' ,f" ^# ,V} k ..-'t-' # -- K 'o • v^ ' X. ■ , ■ ,v ■ - ^ , ^ \^\ ■ ' •■ . -■\^ V < i " *■' ■ ■ \ ' • '■ '■^ ■* .- ■ * "x. " . . ■ W,- ^^ : •J ./'''■ ir. i . i. r »' " > > " ]_ • r . ■ 1 , ., ■ • *r4 ■ <* • f. ■ ■■^- ■ - '•■'■•■ _■■ y' -. •» I ■ "",■ » .- ^. ■■ k S ■' V ■'-1 I * ■>, ■ S .'■ . * ' .1- .^ ■ . "•■ . ' ■ . ■♦^ .- .-'')• .-- " : « - ■» ' /i ■» ^ ■ \ ' \ . • ■ ■ ; ,- . ""^^.^ ■ \ ■ - " T i^ ■ » # ' .'^^''-■^'" ... ■ - V ■'.->■■ . ^ ' ■■" . "' ' ■ '- , y. ' 1 Ji , f -. ■■■ i" . ■^ i 1 1 1 1 1 1 ^M 1 1 r l ^f ■^-- - -- ■ ■ ' • • ■* • ,_ .-_ , - . ^- ,-A _. * ■ '•' J- ■ / ■ , ' , - > • • . V 1 14 '!*«^'S'Sq»»^",f,^Sff' THE KINO » HIGHWAY. I the ninth commandment themselves, but tieaching ^ their servants to break it also ! In the evening this lady found, to her great distress, that one of her particular friends had been taken suddenly ill, and died during the day. She was very anxious to see her, and sent several messengers to bid her coine, but these were always told she was not at home. You can imagine how dreadfu^y she must have felt when she understood this. • After all these instances of the unprofitableness of lying, I must give you one story to show the profit- ableness of teUing the truth, before leaving this part of our subject. It is related of a Persian mother that, oh giving • ViAr snn flnrfv rtiAPAsi nf Rilvf?!* aa bis Tinrtion. she THE NINTH COMMANDMENT. is X ■K • / " Child," said the robber, **art thou so mindful, at thy tender years, of. thy duty to thy mother, and im I insensible, at my age, of the duty I owe to God 1 Give me thy hand, that I may swear repent- ance on it." He did so. His followers were all struck with tile scene. , / ' " Ydd have been our leader iu guilt/* said they to the chief, "now bathe same in the path of virtue." They immediately gave back what they had stolen, and began at once to lead an honest ijie. We ought not to lie, or bear fSalse witness, because it'is unprofitable. ^ The third reastm. why toe cntgM not to do tJiis ia because it is dangerous. f^ . ■ ' I ■ - ' IT {( D 7 i> 1^ tl #,: a a 1 . a c a • 1 u i t