The weapons of the Religious Reformer – the strongholds he is called to demolish, Ignorance

I. THE STRONGHOLDS WHICH THE RELIGIOUS REFORMER IS CALLED ON TO DEMOLISH.

1. Ignorance. — All religious error is the offspring of ignorance and mistake. God is true, and His Word is true. No religious error can find any support there. Yet we know that error does exist to a vast extent. How mighty, then, is this fortress! and how strong! Look at the ignorance of heathen nations. See the ignorance of those who are under the dominion of the Papacy. Behold the lamentable ignorance of a vast majority of Protestants. Now the reformer meets this stronghold wherever he undertakes to labor. He beholds willful ignorance of plainly revealed truths. He beholds one body of men willfully ignorant of the views and practices of another body which they condemn. He finds himself misrepresented, misunderstood, and opposed, because men are entrenched in this stronghold. The Apostle Paul once found himself a victim of misrepresentation which had gained currency simply through the inexcusable and willful ignorance of those who believed them. “Art not thou that Egyptian,” he was asked, “which, before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?” The religious reformer is frequently assailed with questions as absurd, betraying the willful ignorance of those who oppose him in his work. This ignorance he labors to remove.

John Q. Adams – Baptists the only thorough Reformers – Lecture III.

The Weapons of the Religious Reformer

LECTURE III

THE WEAPONS OF THE RELIGIOUS REFORMER

“For the weapons of our warfare are not carnal,

but mighty through God to the pulling down of strongholds.“

— 2 Corinthians 10:4.

Ever since the introduction of sin into the world, there has been an unremitting conflict between truth and error. The earth has become a vast battle-ground; the theatre of a mighty moral warfare. Truth and error are necessarily opposed to each other, and whenever they come in contact, a fierce contest ensues, which ends only when error is destroyed. This conflict is not, however, one of a material kind; nor should physical force be used in carrying it on. It is a moral warfare; and ultimate success can be sensed only by the use of corresponding weapons. The advocates of error may press into their service carnal weapons, as indeed they are always forced to do, in their vain efforts to sustain themselves. and oppose the truth; but thus they only acknowledge their own weakness, and betray the defects of their cause, and insure in the end their own defeat. The disciple of the truth needs no such weapons. He knows that they can yield him no advantage, and secure no permanent benefit; and he sees that they would only encumber and embarrass him in the conflict, and retard the cause he seeks to advance. He feels that in order to be successful, he must use only those means which God has appointed, and which He can bless. He therefore appropriately adopts the language of the text: “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds.” The theme of this Lecture is, —

THE WEAPONS OF THE RELIGIOUS REFORMER

In conducting any enterprise, or effecting any work, instruments are necessary implements adapted to the end designed. The work of the reformer is, in a great measure, a work of destruction. He goes forth to demolish all that is opposed to truth — all that prevents its free and rapid advance. He is the pioneer, who is accounted “famous according as he lifts up the axe upon the thick trees.”[1] Error is rather negative than positive. Truth was intended to enlighten man; error, like a cloud, intervenes to shut out its brilliant rays. Truth was intended to make man happy; error infuses poison, and introduces the ingredients of misery. Truth was intended to make man free; error rears her fortress and strongholds, and makes him a captive in them. Now the work of the reformer is to dissipate this cloud — to extract this poison — to pull down these strongholds. The work of Christ, the Great Reformer, was eminently a work of destruction. He was manifested that He might “destroy the works of the devil.” Let us notice,

John Q. Adams – Baptists the only thorough Reformers – Lecture III.

Footnote:

[1] Psalm 84:5.

The test by which they tried the teaching of the Apostles

III. THE TEST BY WHICH THEY TRIED THE TEACHING OF THE APOSTLES. — “They searched the Scriptures daily, whether these things were so.” This is the divine standard of appeal. God gave it as our guide, and we are commanded to search it. It is to be the test of all religious teaching; and the conduct of the Bereans in making it the test of Paul’s preaching is honored by its divine Author; for let it not be forgotten that it is Jehovah who speaks in the text.

They did not appeal to Tradition. They might have done this. Rumor said that Christ was an impostor; Paul affirmed that He was the Messiah. How were they to decide? Simply by appealing to the Scriptures. They did not appeal to their priests and rabbis. They had told them to oppose Christianity, and seek to exterminate it. But they knew their priests were fallible men, and that if they obeyed them, they might possibly be “found fighting against God.” They did not appeal to their own preference, and interest, and convenience. These would have prompted them to reject the investigation of the doctrine. and decide at once in accordance with tradition and popular customs.

Abandoning all these false and uncertain standards, they appealed to the Scriptures, to settle the differences between their views and those of their reformers. They “searched” the Scriptures; as one who seeks for something that is lost. Many persons read the Bible only to find support for what they already believe, and search the Scriptures to prove that what is new to them is not so. But these Bereans exhibited the same candor in testing the word, that they did in its reception. If the Scriptures sustained the apostle, they adopted his views; if not, they rejected them. Thus they honored God, and exempted themselves from the charge of willful ignorance, intolerance, and superstition.

This is the reception that should always be given to those who aim to reform a community, whether that reformation be universal, or whether it have reference only to a single doctrine or ordinance. Such a reception is all we ask for these Lectures. Such a reception is all Baptists ask anywhere. Those who hold the truth have nothing to fear from such a course. Respectful, candid, and patient attention, will enable them the more readily to detect sophistry and specious reasoning, and the study of the Bible will always expose what is unscriptural and erroneous. Moreover, this course has the sanction of Jehovah, however much it may offend men. The Bible should he the test of all preaching. That man who desires to make himself the umpire and final standard of appeal to his congregation, involves himself in a fearful responsibility, and virtually claims for himself infallibility. Yet some ministers appear offended if their authority is questioned, or if their preaching is tested by the Word of God. So did not Paul. Though inspired, he commended the course of those, who, instead of taking his say so for it, examined the Scriptures for themselves, to see whether those things which he told them were so. To adopt a contrary course, and blindly follow a minister or priest, is downright Romanism; and, if pursued universally, would arrest the progress of’ the Gospel, and clog the wheels of truth, and stamp error with immutability.

What if the Hindoo, the Burman, and the Chinese follow their priests, and universally determine never to examine Christianity? What if the Mohammedan, Romanist and Greek, follow their teachers? What if the Universalist, Infidel, and Atheist, follow their champions! And yet these have as much war rant to do this, as the Presbyterian, Methodist, or Baptist. No, my brethren, your minister is not to be the umpire or standard. There is but one who could say, “Follow Me!” and that was Christ. We point you to Him. We direct you to His Word as the standard of your duty, and to His example as the pattern of your lives. If, in these Lectures, we say anything that conflicts with these, reject it; but if you God, on examination, that these things which we preach are so, remember, the whole responsibility of rejecting, not us, but the Word of God, and the meek and lowly Saviour, rests at your own door.

If the conduct of the Bereans were universally imitated, what happy events would follow. How soon would infidelity, and error, and superstition vanish before the influence of sound reason and Scripture truth. What courtesy, and forbearance, and love, wou1d be manifested among brethren who differ. How much more diligently would the Bible be studied, and how soon would the multitude of sects and parties disappear, and the Saviour’s prayer that they all might be one would be answered.

The contrary course can benefit no one. If a man is in an error, no matter how trivial, it can do him no good to continue in that error. Especially, it can do him no good to dwarf his mind, and stunt his intellectual powers, in order that he may continue in it unmolested. Yet this is the effect of refusing a candid investigation of the truth. Further, if a man has the truth, he will not fear investigation, but rather court it,. “He that doeth the truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”

If a pretended reformer appears, there is no surer way of exposing the imposition, than the adoption of the example of the Bereans. But if a, contrary course is pursued, it frequently leads to the exercise of a morbid sympathy toward those who hold injurious error. Now Baptists appear before the world as those who aim at a complete reform. They, appeal not to the sympathies, but to the consciences of men; not to prejudice, but to reason; not to tradition but to the Scriptures. They simply ask for the reception which the Bereans gave to those who sought to convert them from Judaism to Christianity.

John Q. Adams – Baptists the only thorough Reformers – Lecture II.

The Reception of the Apostles by the Bereans, Patiently

II. THE RECEPTION OF THE APOSTLES BY THE BEREANS. “They received the word with all readiness of mind.” They were wedded to the same rites as were the Jews in Thessalonica. Their prejudices were in favor of Judaism and arrayed against Christianity. Hence, the teaching of the apostle was as much opposed to their views, as to those of the Thessalonians; but notwithstanding all this, they “received the word with all readiness of mind.” This implies that they received it,

3. Patiently. They did not get in an ill-humor with the apostle, or exhibit signs of irritation, or. cherish feelings of malice toward him, because he sought to convert them from Judaism. Though it was the religion of their fathers — though they had been brought up in it — though their prejudices were strongly wedded to its rites and ceremonies — still, they calmly listened to the reasons urged by the apostle why they should abandon it, and connect themselves with that sect which was “everywhere spoken against.” They were not offended at his zeal; their minds were unruffled, and day after day they came to patiently hear him through. How different is this from the conduct of most persons. Just touch their peculiar doctrines, or hint that the rites which they observe are unscriptural, and without waiting to hear the reasons for such an opinion, they at once become agitated, and impatiently desire to leave the place and inwardly determine that they will not again enter it. So did not the noble Bereans. They wished to find the truth, though it might lie in a different direction from that in which they had been accustomed to seek it. They desired to follow the truth, though it might lead to the abandonment of time-honored customs and the breaking up of old and pleasant associations. Therefore, “they received the word with all readiness of mind.” Such a course might offend interested partisans, but God commends it as noble. We notice …..

John Q. Adams – Baptists the only thorough Reformers – Lecture II.

The Reception of the Apostles by the Bereans, With Candor

II. THE RECEPTION OF THE APOSTLES BY THE BEREANS. “They received the word with all readiness of mind.” They were wedded to the same rites as were the Jews in Thessalonica. Their prejudices were in favor of Judaism and arrayed against Christianity. Hence, the teaching of the apostle was as much opposed to their views, as to those of the Thessalonians; but notwithstanding all this, they “received the word with all readiness of mind.” This implies that they received it,

2. With candor. They were disposed to be frank and fair. They were open to conviction — honest and ingenuous in their conclusions. They kept their minds free from an undue bias, and let every argument have its full weight. They were disposed to think and judge according to truth and justice. They were willing to admit every reasonable and logical conclusion. They banished prejudice, and examined the subject impartially. This is the proper way to arrive at the truth. God gave us our reason to be exercised in religious matters, as well as in worldly affairs. These Bereans neither exhibited bigotry on the one hand, nor credulity on the other. They were willing to hear, and then they judged for themselves, and formed their own conclusions. This is all that can be demanded. This course was honorable to themselves, and would make even those respect them who differed from them. And this is true of any man, or body of men. let them be candid, fair and frank, and they will win the respect of those who arrive at, a different conclusion from them. They received the word …..

John Q. Adams – Baptists the only thorough Reformers – Lecture II.

The Reception of the Apostles by the Bereans, Respectfully

II. THE RECEPTION OF THE APOSTLES BY THE BEREANS. “They received the word with all readiness of mind.” They were wedded to the same rites as were the Jews in Thessalonica. Their prejudices were in favor of Judaism and arrayed against Christianity. Hence, the teaching of the apostle was as much opposed to their views, as to those of the Thessalonians; but notwithstanding all this, they “received the word with all readiness of mind.” This implies that they received it,

1. Respectfully. It is too frequently the case, that when the truth is presented to those who have long cherished religions error, they treat it with ridicule, especially where it comes in contact with their preconceived opinions. Thus the Athenians treated Paul, when he broached the doctrine of the resurrection, “And when they heard of the resurrection of the dead, some mocked; and others said, We will hear thee again of this matter.” (Acts 17:32.) Thus it is, often, in our day. The curling lip, and the sneer of contempt, and the expression of ridicule, are seen and heard as soon as a favorite dogma is touched, no matter how kindly. Not so with the Bereans. However novel the doctrines of the apostle appeared, however opposite to what they had been taught, or however different from their previously formed opinions, they listened to what he presented with respect. They received the word …..

John Q. Adams – Baptists the only thorough Reformers – Lecture II.

The Reception which should be given to the Religious Reformer

LECTURE II

THE RECEPTION WHICH SHOULD BE GIVEN

TO THE RELIGIOUS REFORMER.

“These were more noble than those in Thessalonica,

in that they received the word with all readiness of mind,

and searched the Scriptures daily, whether those things were so.“

— Acts 17:11.

INFIDELITY and error have always delighted to taunt the disciples of Christ and the friends of truth with ignorant credulity, and the reception of unfounded and absurd dogmas, without due forethought and investigation. They have arrogated to themselves all the freedom of thought and independence of mind there is in the world, and profess to have calmly investigated the truths which they reject. The taunt on the one hand, and the assumption on the other, are both false; for it is a significant fact, that a pure Christianity has advanced just in proportion as the right of free and independent investigation has been enjoyed and exercised; and moreover, it is the glory of Christianity, that it courts the test of candid examination, and commends such a course whenever adopted.

We have a striking illustration of this in the text and its connection. The apostle Paul, having been driven from Thessalonica by an infuriated mob, excited to deeds of violence by bigoted and interested partisans, fled to Berea. Here he pursued a course similar to that which he had adopted in Thessalonica. He entered the Jewish synagogue and taught in the name of Jesus. The community in this place was composed of men of more independent minds, and nobler spirit than the Thessalonians; and, consequently, they gave the apostle a far different reception from that which he experienced in their city. They were not afraid to discuss, examine, and fairly investigate the new doctrine which he introduced to them, and after bringing it to the proper test, to let it stand or fall on its own merits. This conduct was truly noble; and as such, it is endorsed by the Holy Spirit in the inspired words of the text: “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.” Though the apostle appeared among them as a reformer, they did not consider him an intruder, or treat him as an innovator; but they acted like rational, intelligent beings; they acted like men; they acted as all should act under like circumstances. Our theme on the present occasion will be,

THE RECEPTION THAT SHOULD BE GIVEN

TO THE RELIGIOUS REFORMER.

In illustrating this theme, I shall invite your attention to the conduct of the Bereans, and their treatment of Paul and Silas, as the divinely approved example. This example will appear to better advantage, if we follow the phraseology of the text, and notice,

I. THE COMPARISON INSTITUTED. “More noble than those in Thessalonica.” The Thessalonian Jews had exhibited a spirit of gross intolerance. They were destitute of that spirit which truly ennobles man. They had power and influence, and they used these to crush the weak. They were filled with envy and jealousy, and they gave vent to their feelings in acts of violence and oppression. Refusing to be convinced themselves, they determined to prevent all others from being convinced. They appealed to passion, and prejudice, rather than to judgment and reason. They made old opinions, and popular usages, the standard and test by which they tried the apostles’ teaching, instead of the Word of God. They falsely accused them of disturbing the peace of society; and, by a willful misconstruction of their words, they even charged them with treasonable designs against the government: “These,” said they, “all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.” They drove them entirely away from their city, and then took security of those who had hospitably entertained them. Nor was this all. They followed them to Berea, and stirred up the people there, so that Paul was compelled to leave that place. Now, in contrast with this course, notice…..

John Q. Adams – Baptists the only thorough Reformers – Lecture II.

The triumph of the Reformer

III. THE TRIUMPH OF THE REFORMER. The true religious reformer must ultimately triumph. However opposed, reproached, and persecuted, he triumphs. Even when he appears to be discomfited he triumphs. While he struggles on in adversity, and while sad reverses meet him in his work, still he triumphs. The power of the truth is manifest in the support it yields him amid these disheartening circumstances. The consciousness that he has discharged his duty with fidelity, fills his mind with peace. He feels that the smile of God is upon him; hence the frowns of the opposers of truth, and their anathemas, are lighter than vanity to him. He esteems “the reproaches of Christ greater riches than all the treasures” of earth. The shame of the cross he counts greater honor than all the applause of the world, and the martyr’s death is to him sweeter than all earthly pleasures. He exhibits a dignity of character that far outshines all others, and totally eclipses, on the historic page, all his slanderous persecutors. He is as far superior to the time-serving demagogue, as are the burning beams of the meridian sun to the last sickly rays of the feeble taper, flickering in its socket, and just ready to expire. He knows no fear of consequences. Duty, it is his to perform — results, are God’s to control. He stands firmly, as the rock in the ocean, unmoved amid the howlings of the tempest and the fury of the waves. For him there is a, glorious future, however dark the hour of trial may be; and though for a time he endures reproach, he will have a name when his persecutors have perished and are forgotten.

Every true religious reformer that ever lived in our world triumphed. Daniel, and the three Hebrew worthies, possessed the spirit, endured the reproach, and achieved the triumph of Reformers; they saw their enemies clothed with shame, and the cause of God, which they had espoused, gloriously advanced. And though their pathway to success lay through the lions’ den and the burning furnace, these only made their triumph more sublime, and shed a new halo around their names. Martin Luther triumphed — and though Rome anathematized and bitterly execrated him, the name of the poor monk of Erfurth is honored wherever evangelical Christianity prevails; while the distinguishing doctrine for which he contended has become one of the strong bulwarks of the Protestant world, and the terror of Antichrist. Roger Williams triumphed — though banished from the Massachusetts colony, and driven into the desert wilds among the Indians. The religious liberty for which he suffered, and which American citizens today enjoy, forms the most distinguishing and pre-eminent glory’ of our country. How superior the fame of such men to that of the mere military hero! Napoleon won his fifty battles; William Carey translated the Bible into almost as many different languages; and while to-day the name of Napoleon begets sentiments of disgust, or wakes emotions of unhallowed ambition, the name of William Carey touches a chord in every Christian breast, arousing to new life and to more unreserved consecration to Christ, the energies of the ablest and best of Zion’s sons and daughters.

There is a great deal of this work of reform before the church at the present day. Especially is this true of the Baptist churches of this country. They are prepared to labor for a more thorough reformation than any others can undertake. There are forms of error, productive of incalculable mischief, which none others can consistently attack; while all others retain and seek to perpetuate the unscriptural dogma of infant baptism, which with every other traditionary rite must be abolished, before the world’s revolution will be complete. Let it be remembered that each has a personal interest and responsibility in this matter. Let the inquiry be, “Lord, what wilt thou have me to do?” Every Christian is to aim to reform, first himself; then the world. The Word of God must be our weapon. With this, old forms of error must be attacked, and the conflict only end when the field is left in possession of truth. “Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

John Q. Adams – Baptists the only thorough Reformers

The reproach of the Reformer

II. THE REPROACH OF THE REFORMER. All Reforms are attended with agitation and conflict, but none more so than reforms in religion. At first, the reformer may attract but little attention. His attacks on error may appear so feeble, and his efforts to advance the truth may seem so faint, that the opponents of truth may esteem only the smile of ridicule and scorn necessary to throw his work into insignificance, or a slight exertion of authority sufficient to extinguish it. But let him continue with boldness, energy and eloquence, to plead for truth and begin to make an impression upon the public mind, and gather adherents around him; then will his adversaries become agitated and alarmed. Like the fierce storm, lashing into foam the waters of the mighty deep, they stir up the popular mind, until the entire community moves in angry surges, and persecution and violence ensue. The more bold the onset, the more forcible the elucidation of truth, the more numerous the adherents to the reform, the more fiercely will the advocates of error oppose the effort, and the more desperately will they seek to crush by force, or circumvent by cunning, what they cannot master by argument, or defeat by sound logic.

In such an event, the reformer labors under every disadvantage. He is reproached as a disturber of the public peace. He is regarded as the cause of all the confusion and uproar, and must bear all the odium connected with it. Look at the text and its connection. The disciples had peacefully taught in the synagogue in Thessalonica, yet all the uproar was charged upon them: “These that have turned the world upside down, are come hither also.” Thus it has ever been. The opposers of reform have lashed into fury the elements of political strife, and then have charged the peace-loving disciples of truth with all the disastrous results.

The reformer is also reproached as an innovator. He is opposing old customs and popular usages. He seems to be ruthlessly trampling on all that has been held beautiful and venerable. He seems to be setting up individual and novel opinions against the united and established wisdom of ages. He seems to be destroying every thing and advancing nothing. He seems to be a reckless intruder, trespassing on ground rightfully occupied by others. He seems to touch sacred things with an impious hand. He seems to be sowing dissensions, destroying hallowed institutions, and introducing unauthorized innovations. But he perceives that these old forms and venerated institutions are the offspring of error, and that truth and right demand their extermination; in the name of God, therefore, he goes forth, to overturn, to revolutionize, and to reform.

He is further reproached as illiberal, uncharitable, bigoted, and narrow-minded. Because he refuses to call error truth, and darkness light, and wrong right, the slaves of error, the victims of darkness, and the followers of wrong conclude that he is uncharitable and narrow-minded. They forget that it is the highest charity to expose error and oppose wrong, and that only the largest minds and most benevolent hearts will seek to disseminate light and dispel darkness, even though “the darkness comprehendeth it not.”

There never yet was a reform attempted, that did not suffer the reproach of the dominant party. Look at that old reformer Lot: “This one fellow came in to sojourn, and will needs be a judge.” Look at Moses, the prophets, John the Baptist, Martin Luther, Roger Williams. All these were reproached as innovators, and virtually charged with “turning the world upside down.” But the greatest innovator that ever appeared in our world was Jesus Christ. He was the Great Reformer. He aimed directly to abolish the old dispensation and make all things new. He paid no respect to the antiquity of the scribe, the morality of the Pharisee, or the sanctity of the priest. He threw himself upon the merits of the truths he delivered, and declared himself a radical innovator and reformer. Did not He meet reproach? Let the purple robe, the reed sceptre, the thorny crown, the mocking homage, and the blood-stained cross reply.

The apostles were reproached. The Gospel which they preached was a great innovation upon old and venerable institutions. No reform could ever be compared with that which they sought to effect. They aimed to overturn all the religions in the world. Hence they were accounted “vagabonds, fools, and moon-struck madmen.” They were treated with ridicule, scorn, and contempt. They, a few ignorant fishermen, seeking to abolish those religions which had stood for centuries, and which had gathered around them all the charms of history, philosophy, and poetry; religions whose massive temples towered in majestic splendor to the very clouds — religions which numbered among their devotees, crowds of kings and heroes, artisans and sages, and which were cherished by the most powerful and refined nations of the earth. It is not strange that at first they were only deemed worthy of ridicule; nor is it surprising, that as success crowned their persevering labors, they became the subjects of violent hate and bitter persecution. They were shaking the foundations of ancient superstitions, they were disturbers of’ the public peace, they were detestable innovators, they were hateful reformers, in short, they were “turning the world upside down.”

This kind of reproach Baptists especially have been called to endure. They are great innovators. Of all persecuted sects, the Baptists stand forth as most prominent, simply and only because they aim at a more complete and thorough reform than any others ever attempted. They teach that Christ’s kingdom is not of this world; that the church is not a national, political, or provincial establishment; but a congregation of holy men, separated from the world by the receiving of the Holy Spirit. They seek to “turn the world upside down ” — not in the odious sense, but in the proper and desirable sense. The world is wrong; it is morally wrong side up; it needs to be revolutionized, and primitive Christianity alone can do it. This is the instrument by which Baptists aim to accomplish their design. By the propagation of primitive Christianity, they confidently expect to achieve a complete and entire Reformation in the Pagan, Romish, and Protestant world, and bring the race of man back to God.

John Q. Adams – Baptists the only thorough Reformers

The Aim of the Religious Reformer

LECTURE I

THE AIM, THE REPROACH, AND THE TRIUMPH OF

THE RELIGIOUS REFORMER.

“These that have turned the world upside down,

are come hither also.” — Acts 17:6.

It has always been the policy of the advocates of error, when unable to sustain themselves by sophistry, specious reasoning and false logic, to stigmatize the advocates of the truth as innovators, disturbers of the peace, and dangerous to the harmony and interests of the community. Such was the course pursued by those who uttered the language of the text. Paul and Silas, having been released from the Macedonian prison, where they had been confined for preaching the Gospel, took their departure from Philippi, and passing through Amphipolis and Apollonia, “they came to Thessalonica, where was a synagogue of the Jews.” Here Paul, according to his usual custom, met the Jewish rabbis and teachers, and reasoned with them out of the Old Testament Scriptures, concerning Jesus of Nazareth — proving to them that he was the Messiah. His reasoning on this subject was so forcible, that many of the Jews were convinced, and professed their faith in the Saviour. This stirred up the hatred and envy of the discomfited rabbis; and, finding themselves unable to cope with the superior logic and masterly reasoning of Paul, they enlisted the prejudices of the rabbis, and gathered a mob, and created a riot, and endeavored to lay violent hands on the disciples, and thus accomplish by force and superior numbers, what they could not effect by fair argument. Their accusation against the disciples is contained in the words of the text: “These that have turned the world upside down, are come hither also.” My theme is,

THE AIM, THE REPROACH, AND THE TRIUMPH

OF THE RELIGIOUS REFORMER.

I. THE AIM OF THE RELIGIOUS REFORMER. A Reformer is one who seeks to remove abuses which have crept into an organization or community, or one who boldly enters a field where error has held undisputed sway, and fearlessly wields amid giant powers of opposition, the weapons of truth. He aims to entirely revolutionize the minds of the community in which he labors, on that particular subject where he believes reform to he needed. A compromise between truth and error is not what he seeks, and will not satisfy him. “The truth, the whole truth, and nothing but the truth,” is his motto. Old systems of error, however sacred on account of their antiquity, he boldly attacks. Though massive darkness has long brooded over the people, he aims to dissipate the gloom, and shed upon them brilliant rays of light. His work is a mighty one; the end for which he labors is noble and sublime. He holds a position in advance of the community in which he resides, and the age in which he lives — hence he possesses traits of character that are peculiar, which fit him to toil and suffer for the accomplishment of his designs.

A spirit of noble daring is his. He fears not to grapple with error, though sanctioned by age, and supported by popular favor. He scruples not, if need be, to stand alone, as the champion of truth. With undaunted intrepidity he braves the “world’s dread laugh” or meets its frown. With a spirit of indomitable perseverance, he steadily adheres to his purpose and determinedly pursues his single object. Every obstacle thrown across his path affords a new incentive to increased activity. Every difficulty he meets, only gives new strength and inspires fresh courage. He is not to be turned aside. Having put his hand to the plough, he looks not back.

Self-sacrificing effort and benevolent labor are his. His time, talents, property, are all laid upon the altar of truth. He toils, not to achieve a name, to amass wealth, or to advance a sect. He labors for the good of others, while often he receives only their hatred, reproach and persecution. If there is one picture on earth that reminds us, more than any other, of the meek and lowly Saviour, it is the spirit and conduct of the reformer, patiently suffering at the hands of those whose moral elevation he labors to effect. And here is the test by which the true and false reformer may be tried and discovered. Infidelity boasts of seeking a reform. But when did Infidelity ever inspire its advocates with a spirit of self-denial for the good of others? Where are its sacrifices made to benefit and elevate the human race? Did infidelity ever suffer to benefit man? Does it to-day go forth, as an angel of mercy, to labor, to suffer, and to bless? No, no. But the true reformer has a high purpose, a benevolent aim; he occupies holy ground, and he can suffer, unjustly suffer, to benefit his fellow-men.

John Q. Adams – Baptists the only thorough Reformers