I. The danger of ungodly connexions

To caution us against contracting an intimacy with the ungodly, we are told, that "evil communications corrupt good manners;" and that "the companion of fools shall be destroyed." But in the marriage union such a connexion is peculiarly dangerous, because its influence is incessant, and operative to the latest hour of our lives.

1. It is injurious to the person himself—

[It is from a hope of drawing over their partner to the same views and sentiments with themselves, that multitudes enter into engagements, which prove fatal to their happiness through life. Whatever were the views of this Israelitish woman, she seemed to have succeeded beyond all reasonable expectation in the alliance she had formed: for, instead of being detained in Egypt by her husband, she brought him out with her. But as it was an injury, rather than a benefit, to the Church, that a mixed multitude were united to it, so the society of a heathen could never render an Israelite happy. Supposing that the woman had any regard for God, how could she endure to see her husband pouring contempt upon him, and bowing down to idols of wood and stone? It is precisely thus when a believer amongst ourselves becomes united to an unbeliever. However suitable in other respects the union may be, it cannot possibly be productive of happiness; for, in all those things which are most important, their views, their feelings, and their conduct must be dissimilar, or rather at variance with each other. The unconverted party can have no sympathy with the converted in the various exercises of mind peculiar to the Christian state; he cannot understand them; the hopes and fears, and joys and sorrows experienced by the believer, appear foolishness in the eyes of an unbeliever; and consequently, there can be no communion between them on those subjects which are most nearly connected with their eternal welfare- Hence that solemn injunction to form no such alliance, but to marry "only in the Lorde”.

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2. It is injurious to their offspring—

[Doubtless a true Christian will endeavour to give a right bias to the minds of his children. But the silent and unstudied influence of the ungodly person will operate far more forcibly than the most laboured exertions of the godly. The natural bent of our affections is towards sin: and we are far more ready

a Exod. xii. 38. with Numb. xi. 4.

b 2 Cor. vi. 14, 15.

с

c 1 Cor. vii. 39.

to justify what is wrong from the examples of others, than to follow what is right. We all know how much easier a thing it is to go with the stream than against it; or to spread contagion than to cure it. The son of this Israelitish woman, though in the midst of Israelites, did not become a worshipper of the true God, but remained to his dying hour a profane despiser of him. And in like manner it is to be expected, that, where one of the parents is ungodly, the children will follow his example, and tread in his stepsIt is true, that the most godly parents cannot always prevail on their children to yield to their advice: but, if they have done what they could towards bringing them up in the nurture and admonition of the Lord, they will have the comfort of a good conscience to support them in their trials: but if a believer unites himself to an unbeliever, and his children turn out ill, he will always have himself to blame: and the children themselves will have to reproach them in the last day for having formed a connexion which afforded so bad a prospect in relation to their offspring.]

The history before us naturally leads us also to contemplate,

II. The danger of ungodly habits—

It is manifest that the habits of this man were altogether bad

[What was the subject of controversy between this man and the Israelite we know not; nor in what manner he blasphemed the God of heaven. But it is evident that he was under the influence of a contentious spirit, and habituated to indulge himself in disparaging the God of Israel. Moreover, his dispute with the Israelite was the very occasion of his blaspheming God. Conceiving that he was injuriously treated by the Israelite, he was not satisfied with reviling him, but must revile his religion also, and his God. This is what was wont to be done in the days of old, when the heathen blasphemed the name of God on account of David's misconduct: and the same is done continually in the present day: men cast the blame of every evil, whether real or supposed, which they see amongst Christians, on Christianity itself. They make the Gospel answerable for all that profess it: which is just as absurd, as to condemn Christ and his Apostles, together with Christianity itself, for the treachery of Judas. Had this man been of a meek and quiet spirit, forbearing and forgiving, he would never have yielded to such a paroxysm of wrath: and, if he had cultivated the smallest regard for the Most High God, he would never have waged open war against him by his blasphemy and profaneness.]

The consequences of them proved fatal to him

[Little did he think what would be the issue of those habits which he was so ready to indulge. The persons who heard his blasphemy, informed against him: and Moses, being as yet uninstructed by God how such iniquity was to be punished, sought direction from him: and was told that "the persons who heard him should lay their hands upon his head," and that "all the congregation of Israel should stone him." And from thence it was made a standing law that every similar offence should be visited with the same punishment. It was too late for the offender now to make excuses: the word was passed; the guilt was contracted; the sentence was fixed. It is thus that our evil habits also, if not repented of, will terminate, and we shall begin to bewail our misery when it is past a remedy Even in this world many bring distress and ignominy both on themselves and families by their unhallowed tempers and their unbridled appetites: and in the world to come, every man, however light he may make of sin now, shall find it a burthen too heavy to be borne.]

The ADVICE which we would suggest from this subject, is, to check evil,

1. In ourselves

[It is said of strife, that it is "like the letting out of water," which having once made a breach in a bank, soon defies all endeavours to restrain it, and inundates the whole country. It is thus with sin of every kind: when it is once permitted to act, none can tell where it will stop. Impiety is generally to be found in the train of ungoverned passions: and, from "walking in the way of sinners," it is no uncommon thing to "sit in the seat of the scornful." Let us be aware of this, and endeavour to oppose sin in its very first rise; ever remembering, that, "if he who despised Moses' law died without mercy under two or three witnesses, a much sorer punishment awaits us," if we become the slaves and victims of any evil propensity -]

2. In others

[The people gave information of the man's profaneness, and Moses, by God's direction, gave orders for the whole assembly to unite in executing judgment on him. This draws a profitable line of distinction for us. The magistrate did not use any compulsory measures to make the man an Israelite; but he did interfere to prevent his God and his religion from being exposed to derision. This is the proper province of a magistrate; he must not use the power of the sword to make men religious; but he may use it to keep them from being openly profane: and it is the duty of every man to lend his aid in this matter, and to co-operate for the maintenance of

external order and decorum. Let us then not only "have no fellowship with the unfruitful works of darkness, but rather reprove," and, if possible, suppress them.]

d If this were a subject taken either for an Assize Sermon, or a sermon for the suppression of vice, this idea should be enlarged upon.

CXLI.

THE JUBILEE A TYPE OF THE GOSPEL.

Lev. xxv. 9-11. Then shalt thou cause the trumpet of the jubilee to sound, on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you. IN order that our Lord's descent from Judah and from David should be clear and acknowledged, it was necessary that the various tribes and families should be kept distinct. With this view many ordinances were appointed for the continuing of every man's inheritance in his own family. This seems to have been the primary intent of that ordinance which is mentioned in the text. A variety of circumstances in a length of time might produce alienations of property; and if this had been suffered to continue, a confusion of the families and tribes would have at last ensued. To prevent this therefore, God commanded that on every fiftieth year every inheritance should revert to its original possessor. This season was called the Jubilee; which, while it answered many other important purposes, served in a very eminent manner to typify the Gospel.

We may observe a very strict agreement between the jubilee and the Gospel:

I. In the time and manner of their proclamationThe jubilee was proclaimed with the sound of trumpets—

a A difficulty on this subject having occurred, God himself decided it, and grounded a new law on that decision. See Numb. xxxvi. 6, 7.

[The tendency of great reverses of fortune is, in many instances at least, to produce a torpor of mind, and a stupid indifference to the things we once highly valued. Hence it was but too probable, that they, who had alienated their inheritance and reduced themselves to the lowest ebb of misery, might sink into such a state of ignorance or indolence, as to let the period appointed for their restoration pass unnoticed. To prevent this, God commanded the trumpets to be sounded throughout all the land; that so the attention of all being awakened, and their spirits exhilarated, every individual might be stirred up to claim the privileges to which he was entitled.] The precise time on which this sacred year commenced, was "the day of atonement"

[The day of atonement was the most solemn season in the whole year: the people were required to afflict their souls for sin; and peculiar sacrifices were to be offered for the iniquities of the whole nation. It should seem at first sight that this was an unfit season for the proclamation of such joyful tidings; but it was indeed the fittest season in the whole year: for, when could masters and creditors be so properly called upon to exercise mercy, as when they themselves had been obtaining mercy at the hands of a reconciled God? Or when could debtors and slaves so reasonably be expected to receive their liberties with gratitude, and improve them with care, as when they had been bewailing the sins, by which, in all probability, they had been deprived of them?]

The Gospel also is to be publicly proclaimed in every place

[One would have imagined that it were quite sufficient for God once to make known the way in which he would pardon sinners, and that from that time every sinner would of his own accord exert himself to obtain the proffered mercy. But experience proves that our bereavement of heaven is not felt as any evil; our bondage to sin is not at all lamented; and, if no means were used to awaken men's attention to their misery, and to stir them up to embrace the blessings of salvation, the greater part of mankind would rest satisfied with their state, till the opportunity for improving it was irrevocably lost. God therefore sends forth his servants to "preach the Gospel to every creature," and commands them to "lift up their voice as a trumpet."]

This too has its origin in the great atonement

[If, as some contend, the year of our Lord's death was the year of Jubilee, the coincidence was indeed very singular and important. But, however this might be, certain it is, that, "without shedding of blood, there could be no remission;"