819. JDG 12:6. BIGOTRY’S PASSWORD

Jdg_12:6. Bigotry’s Password

"Then said they unto him, say now Shibboleth; and he said Sibboleth: for he could not frame to pronounce it aright."’97Jdg_12:6.

The ancient history of the Jews is little better than one tearful exhibition of malevolence and slaughter. It is painful to read of their incessant wars with other nations. But it is still more melancholy to observe their civil contentions, and intestine revolutions, and cruelties. The text is found in connection with one of the most diabolical of these.

At this time the renowned Jephthah was ruler in Israel. He had gone to war against the Amorites, and had not invited the Ephraimites to unite with him. They were incensed against Jephthah on this account, and threatened to burn his house. "And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee? we will burn thy house upon thee with fire:" Jdg_12:1. He assigns his reason for this: "And Jephthah said unto them, I and my people were at great strife with the children of Ammon; and when I called you, ye delivered me not out of their hands. And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, and the Lord delivered them into my hand: wherefore then are ye come unto me this day, to fight against me?" Jdg_12:2, Jdg_12:3.

This led to a war between the men of Gilead and the Ephraimites. "Then Jephthah gathered together all the men of Gilead, and fought with Ephraim; and the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites:" Jdg_12:4. In the conflict, the Gileadites first passed over the ford of Jordan, and here they adopted a plan to cut off the Ephraimites (Jdg_12:5-6).

It is singular that there should be different dialects and pronunciations of the same people. The Ephraimites could not sound the II, but said Sibboleth; and by this they were distinguished, and slain at the passages of Jordan. But there was the evil of envy, malignity, and murder in the test, to which the text refers. Happy had it been if the history of Shibboleths had ended here! But its pernicious influence is felt in various forms, to the present day. Look at our country; how often distracted with political shibboleths. Often there is the district or parochial shibboleth. But the worst of all, is the religious shibboleth. To this we shall now more fully call your attention. In doing so, the subject must be carefully guarded. There are two perils’97one the sectarian prescribed shibboleth; the other, the vague irresponsible one of latitudinaranism. Observe,

I. What is essential to a true church of Christ; and which does not involve a sectarian Shibboleth.

II. The things which are non-essentials, but which are identified with sectarian Shibboleths.

And,

III. The evils of sectarian Shibboleths. Notice,

I. What is essential to a true church of Christ; and which does not involve a sectarian Shibboleth.

And I refer,

1. To Christian doctrine.

The essential doctrines of Christianity, are those which are vitally connected with the purity and efficacy of the gospel. What assails these, imperils the whole system. Now, of course, there will be different views as to these essential doctrines. But it appears from apostolic teaching, that there are, at least, three cardinal truths which are indispensably so.

(1.) Christ’s supreme Divinity. It cannot possibly be a matter of secondary moment, whether my Saviour is a man or God, whether he is to be worshipped or not. We think this truth stands forth as the prominent truth of the gospel. That Christ, while he is the son of man, is also the Son of God; and that in a Divine sense, he has given to him not only superiority over angels, but absolute equality with the Father, that he is one in essence, and power, and glory, and authority with God. So that the rejection of this truth, appears to strike at the very foundation on which the whole superstructure of Christianity rests. So we also consider,

(2.) The doctrine of the atonement. Whether Jesus has offered a sacrifice for sin or not, must be a most important question. Next to the divinity of Christ’s person, is the grand consideration of his work. What did he come to do’97what has he done for man’s salvation? He has taught the will of God’97he has revealed new and grand doctrines’97he has given new precepts’97established new ordinances’97and set up a new dispensation. Besides, he has given a perfect example of holiness and benevolence to mankind. But has he not also offered up a sacrifice for human transgression? Is he not the victim for sin, typified by the ancient beast slain and presented on Jewish altars? If not, then both prophecy and declarations are alike involved in impenetrable obscurity. It is said, that he was "wounded for our transgressions"’97that the "iniquity of us all was laid on him"’97that "his soul was made an offering for sin"’97that he is the "Lamb of God which taketh away the sin of the world"’97that he "tasted death for every man"’97that he "died for the ungodly"’97that "he bare our sins in his own body on the tree."

Now, not only in this view is Christ’s death constantly exhibited, but to it sinners are directed to look, in this they are to trust. So that a rejection of the atonement thus scripturally given, must involve the setting up of another gospel, and remove at once the solid basis of the sinner’s hope.

We refer,

(3.) To the doctrine of justification by faith. Whether God’s mercy in Christ is to save us on our believing, or whether we are to be saved on the ground of our own good works. This doctrine is vitally connected with the last,’97because it follows, if there is no atonement for sin, our salvation must be the result of God’s mercy, on the ground and for the consideration of our repentance, and future obedience to him. But this is distinctly opposite to being saved by grace, through faith in the Lord Jesus, and not for any righteousness we have, or can present. So that this is the grand and divine fingerpost set up in our world, to direct the wandering and lost in the true way of life, and on which is written’97"Believe on the Lord Jesus Christ, and thou shalt be saved." But reject this doctrine, and then another way of salvation is proposed, which is the repentance and obedience of the sinner, and which renders Christ’s work utterly unnecessary and worthless. So that, if Christ’s church and kingdom is to maintain essential truth, we cannot conceive their unyielding adhesion to these as displaying the spirit of party, or bigotry. Now these doctrines appear to be vital.

Then we notice, as essential to the Christian church, and which is not sectarian,

2. Spiritual experience.

Now, the church of God is for certain classes of characters’97not for disbelievers, nor unbelievers; but it is to be formed entirely of believers; therefore, there is nothing sectarian in requiring evidences of faith in those who unite with Christ’s church. That they are manifestly spiritual persons, whose faith works by love, and purifies the heart; who have Christ in their hearts the hope of glory. Then there must be,

3. Christian practice.

The church of Christ must have members of a specific course of life. This course of life is expressed in one word’97obedience to Christ’s moral precepts. Such as labor to exhibit his spirit, and walk in his steps.

Now, we have here the right place for good works, as the fruit of divine grace, and as the real evidence of the life of God in the soul. So, that whilst we must never allow good works to form the basis of the Christian superstructure, they must ever be demanded as the consecrated walls of the spiritual temple, and as the only evidence that we love Christ, and are his disciples and friends. And that no orthodoxy of creed, or zeal for services, can in the least compensate for an unholy life. So that it is in no wise sectarian to demand from those who wish for fellowship with Christ’s church, that they give unquestionable proofs of a spiritual state of heart, by a conversation becoming the gospel of Christ.

Now these three things are essential to the spiritual constitution and prosperity of the church, and are not, in any sense, sectarian.

Notice,

II. The things which are non-essentials, but which are identified with sectarian Shibboleths.

And here we mention,

1. Human notions on various points of belief.

Of these, we may instance, peculiar ideas as to the secret will and predestinating purposes of God.

As to the precise mode of Divine operations on the soul.

As to the nature of the relationships of the Divine persons in the Godhead.

As to the way by which belief is produced in the mind and heart.

Now, these we give, only as so many in stances in which men may not only differ in sentiment, but differ without their views affecting, in the least, the great truths of salvation. And to this small list we might add numberless other items, which fastidious men have, in all ages, been anxious to place as essentials of Christian belief; and, therefore, as essential for communion with the Christian church; and he who did not pronounce these metaphysical, in many instances doctrinal Shibboleths, was ecclesiastically put to death, and cast beyond the pale of the divine mercy.

We notice, also, as other sectarian Shibboleths,

2. Views as to the precise character, and importance of Christian ordinances.

With respect to baptism’97its subjects, mode, and efficacy, and design.

The Lord’s Supper’97its express object, and manner, and frequency of communion; also its specific efficacy on the heart.

Then we might add, that not only have certain views of divine ordinances been made Shibboleths, but, also, mere human rites, and ecclesiastical institutions. As sponsorship, youthful confirmation, in one church; in another, a weekly attendance on a meeting for Christian experience; while in a third, it has been a regard to certain fasts and observances, of times and seasons. And in such things, sectarianism has wielded its sceptre’97uttered its denunciations’97and decided the exact pronunciation of these ordinances, as expressed by the various parties holding them, on penalty of exclusion from their fellowship.

Then there have been Shibboleths, also, in matters relating,

3. To ecclesiastical polity and Church government.

Whether it is to be an Episcopate, with its bishops and multifarious rites’97or Presbyterian, with its synods and assemblies’97or Congregational, giving to the whole church a religious democracy.

Then, again, whether it is to be identified with the civil power, or to be left under spiritual authority only, and maintained by the voluntary liberality of its members.

Now, these, when carried out and explained, almost cover the whole ground of sectarian Shibboleths as manifested, at least, in Protestant lands. Notice, then,

III. The evil of these Shibboleths.

They are so,

1. As they interfere with Christ’s authority.

In religion, he is the only King, Lawgiver, Master. We must not add to, or take from, what he requires in order to discipleship.

Now, the only one condition to this, is clearly faith in himself, with its legitimate fruit. He never proposed either a greater or less number of articles of belief. He did not insist on a round of ceremonial observances. He did not even demand submission to his own ordinance of baptism, in many of the instances where he healed diseases and forgave sins. So that we can have no right to add to the one evangelical condition of simple faith; which was the only one he ever required in order to the bestowment of the richest blessings of his goodness and grace.

2. It tramples on the rights of conscience.

Men are accountable to God. They must think, and judge, and conclude for themselves. To their own master they stand or fall. Who are we, that we should demand they should pronounce our Shibboleth?

If we deem our fellow-Christians, or those inquiring after religion, to be in error, we may, and ought, to teach them. But beyond the employment of divine truth and moral suasion, we have no right to use any other means whatever. And it is not within our province to insist that our views of what Scripture says, shall be taken as infallible; if so, in what do we differ from the Romish church? And if so, how have we attained to so infallible a power of judgment? In nothing should we exhibit more delicate care and tender susceptibility, than in intruding our views on the consciences of men who are equally enfranchised with the liberty to judge, and to decide as to the meaning of the word of God, with ourselves.

3. It attempts to set up a worthless uniformity.

If a man will say "Shibboleth," it is enough. He may be extensively ignorant’97spiritually defective’97or, often he may be practically unworthy; yet, let him be a violent sectarian, and it will cover a multitude of faults. But what thinking intelligent minds will demand uniformity? What is it worth’97or how can it be really effected?

(1.) In order to such a consummation, all minds would require to be of the same quality and capacity.

(2.) They should have had the same kind and degree of cultivation.

(3.) Then they should occupy the same point of observation in looking at all Christian subjects.

Now as all this is impossible, then uniformity is futile and absurd;’97and yet all this ought to be realized, if one uniform and exact Shibboleth is to be pronounced.

4. It leads to a bad spirit, which dishonors our common Christianity.

Sectarian points of belief are magnified above the essentials of religion. Thus men become isolated from, and bitterly opposed to, one another. They exhibit their energies against the professed friends of religion, instead of against the enemies of Christ. The consequences are, that we see one regiment of God’s host, furiously combating another regiment in the same professed army; which is not only a perversion of their energies and time, but which makes evil men to rejoice, and weakens, beyond description, the Christian cause. This, for ages, has been the blight and mildew of the religion of Jesus. Hence, Pagans, Mohammedans, and Jews; avowed Atheists, bitter Romanists, and Free Thinkers, of all grades, as they call themselves’97hold up this divided and torn robe of our Christian profession, to the scorn and ridicule of the world. Nothing has been so disastrous to New Testament religion, as the dividing its friends into petty parties and numerous divisions, and multiplying almost beyond number their several sectarian Shibboleths.

Application

1. We address all seekers of religion. To such we say, be sure and obtain your religion from the Holy Scriptures. Here you will have it not only pure and undiluted, but also in all its divine and blessed simplicity. The waters of truth are not dark and turbid, but transparent as crystal. There is not a saving doctrine, nor a holy precept of Christ’s religion, but what has been presented in such unmistakable plainness, that a child may comprehend it; and the wayfaring man, though a fool, need not err therein. We say to all,

2. Seek to have the life and spirit, as well as the form of religion. You may have a creed most orthodox and correct, and the outward exhibition of your religion may be beautifully developed; but all this may be like the chiselling of statuary, or the casting of a model’97where there is neither breath nor life. Remember, religion is a vitality’97a living reality in the soul; and without this spiritual pervading power, every thing else is utterly in vain.

3. Cherish a kind and forbearing spirit towards all the avowed friends of Jesus. It may be long before the churches of Christ may come to the important conclusion to abolish every thing from their various sections of it, which may not be absolutely essential; but in the mean while, every Christian may exhibit a catholic spirit, and a loving disposition and temper, towards every believer of every name.

Sectarianism is more likely to be destroyed by the genial atmosphere within the church, than by any associations from without. But in every way, let true Christians unite to remove this foul thing from the religion of him, who has declared, that love only is the badge of loyal obedience; and that by this shall all men know who are really his disciples.

4. Maintain Christian independence, and honor it in others. Remember how easy it is to take up a creed made ready to our hands; and how difficult often to be hard readers, and devotional explorers of the Scriptures’97the only mine where divine and saving truth is to be found. Not only be valiant for the truth yourselves, but honor all who have moral courage, and persevering effort, and self-denial, to obtain it for themselves. Yet, in every noble-minded effort to obtain truth, do not be deceived by supposing that truth only dwells in the region of novelty,’97rather remember that you are to "Stand in the ways and see, and ask for the old paths’97where is the good way?" and having found that, then you must "walk therein;" and the gracious promise is, that in so doing, "ye shall find rest to your souls."

Autor: JABEZ BURNS