every slander which sinful men had cast at his beloved; showing, at the same time, that he was perfectly pleased with the work finished on the cross. That our blessed Saviour fainted not, failed not, but completed all; that he was not left remaining among the dead, the captive of him who had the power of death, but lived again to die no more, lived as the Prince of life, and Captain of Salvation, to lead many sons to glory-all this is to be attributed to his having been heard in an acceptable time, and succoured in the day of salvation.

III. The TIME of this Acceptance and Salvation.-This was evidently the time when Jesus was sustained in suffering, raised from the dead, and received up in glory. All the more interesting is it to look at the scene before us. There stands Paul the great apostle, with the scroll of Isaiah the prophet in his hand. He is pointing to certain words in that scroll, contained in Jehovah's address to his suffering Son-to those prophetic lines which read, "I have heard thee in a time accepted, and in the day of salvation I have succoured thee." Now, see Paul's animated countenance, and listen to his exulting voice, as he exclaims, in reference to those lines, "BEHOLD, NOW 18 THE ACCEPTED TIME; BEHOLD, NOW IS THE DAY OF SALVATION !"

Let us enter into the fulness of the Apostle's meaning in this exclamation. Do you, dear friends, perceive it? One question, if you will try and answer it, may open your eyes to it. How comes it about that Paul, referring to his Lord's acceptance and salvation, which took place some thirty years before, still says, Now is the time! now is the day? Must not your reply be this: "Because Jesus is still the accepted of the Father; because the day of Jesus' deliverance from death and the curse is one which has not yet closed; because Christ's acceptance secures oursaccepted in the beloved;' and because his salvation leads to ours- 'If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.'" Even so; kind friends! When Paul preached and wrote, the sufferings of the cross were ended, but not the triumphs of the cross. Christ had risen, but had not ceased to be the resurrection and the life; believers were still entering into the power of his resurrection. So that the scope of this entire connection, including our text, is

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evidently this: "Since Christ is now accepted as our peace, and exalted as our living, pleading Saviour, Be ye reconciled to God."

But, methinks, I hear the procrastinator say, "Yes, that will do; the time of the Saviour's acceptance still continues, the day of his deliverance from death still lasts; Paul'snow' is a standing one-a dispensational 'now,' denoting the present economy of grace :—all right! go thy way for this time, the dispensation wont be gone tomorrow!" Just one word to thee, thou daring despiser of God's matchless grace: "Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." "Today"-as men intend in common speech, this very day, "if thou wilt hear the Spirit's voice, harden not thine heart." Recollect this, that right from under the broad blaze of salvation's day, while it is yet noon, thou mayest suddenly sink down into everlasting night!

Be reconciled then, beloved friends, be reconciled to God at once, just as you are; without one plea but mercy; without one excuse for non-compliance. Yield the dispute; contend with God no longer; allow him to conquer by his love. Put aside everything that would hinder you; do it at once; shun no cross; go straight forward in the good old way! "And now, why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." Delay is dangerous! Haste to be wise!

J. B. R.

THE MARTYRS OF THE REFORMATION.

(Continued.)

Of the many thousands who, by these combined measures, suffered by fine, imprisonment, exile, torture, the rack, the wheel, the sword, and the stake, the following are examples:

The question of infant baptism began to be agitated in Switzerland in 1523 or 1524. Among its earliest opponents were Balthazar Hubmeyer, Conrad Grebel, Felix Mantz, and Louis Hetzer, all men of learning and ability. "It was,

however, another principle of equal importance which first brought them into collision with Zuingle. They held that as, in the Primitive Church, the Apostles had separated the believers from the common mass, and assembled them to

gether as a distinct community, so now all true Christians
should separate from the world, and gather into a pure
Church of genuine followers of the Lamb." This Zuingle
denied. He would unite the Church to the State, and
seek its reformation at the hand of the secular power. The
teaching of those who sought to keep wholly by the word
of God procured them the names of Dippers and Anabap-
tists, also of Enthusiasts, the Spiritual, &c. They boldly
accused Zuingle with maintaining and defending his senti-
ments, not with God's word, but with outcries and with
the power of the magistrate. Felix Mantz, preaching the
truths of the Gospel with great zeal, was apprehended and
drowned at Zurich, January 5, 1527. He confessed that
he had baptized contrary to the edict; but that it was
right to obey God rather than man. As he came down
from the prison to the Fishmarket, and was led through
the shambles to the boat, he praised God that he was
about to die for His truth; and as he was bound upon the
hurdle, and about to be thrown into the stream, he ex-
claimed, Into thine hands, O Lord, I commend my
spirit." "It is reported here," says Capito, writing to
Zuingle from Strasburg, January 27, 1527, "that your
Felix Mantz hath suffered punishment and died gloriously,
by which the cause of truth and piety which you sustain
is weighed down exceedingly."

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Balthazar Hubmeyer, one of the above-named earliest
associates of Zuingle, a learned and eloquent man, at first
a doctor in divinity among the Papists, but afterwards
ranked in the "Index of Prohibited Books" with Luther,
Zuingle, Calvin, &c., and standing fourth on the list as a
principal leader in the Reformation, devoting himself
ardently to the study and translation of the Scriptures,
soon discovered that "the Reformation halted and waited
the pleasure of the ruling power." His views rapidly ma-
tured, for in 1525 he uttered the almost prophetic words,
"I believe and know that Christendom shall not receive
its rising aright unless baptism and the Lord's Supper
are brought to their original purity." Having now rejected
"their self-invented infant baptism" and teaching, with all
his power he contended for the baptism of believers, ac-
cording to the command of Christ. Thus he became "a
proclaimed adversary of Zuingle-a hunted bird that
quickly fell a prey to the arts of the fowler." Entering

Zurich in July 1525, he sought a refuge with a few faithful friends, but his coming was soon known to the Council, so that he was sought out, and immured in the cells of the court-house. For many days and weeks Zuingle and his old associates endeavoured to shake his adhesion to the truth. At last the torture is applied, and the report is spread that he retracts. Led to the minster, he is placed at a desk facing that from which Zuingle long and vehemently disclaims against the heresies of his friend. The sermon is past, and every eye turns to the rising form of the sick Balthazar. Though not old, his trials have told heavily on his once robust frame, and with quivering voice he begins to read; but as his articulation becomes distinct, he is heard to affirm that infant baptism is without the command of Christ. As the words continue to flow, and add certainty to the incredulous ears of the crowd in the thronged cathedral, murmurs float ominously in the resounding roof, increasing by degrees to audible expressions of approbation or of horror. Zuingle's voice rises above all. He quiets the coming storm, and Hubmeyer is rapidly conveyed to his cell in the Wellenberg.

He escapes from Zurich; for a short time preaches at Constance, journeys to Moravia, passing through Augsburg on his way, where, and in all the region round about, he preaches the Gospel freely, baptizing many, and forming churches after God's word. At length, in 1528, he is arrested, sent to Vienna, and thrown into the dungeons of the castle of Gretsenstein. After three days he is immediately sentenced to death; the sentence is read to him in the presence of many thousands. He goes stedfastly to the scaffold, and on the 10th of March 1528, from the midst of burning flames and embers, his spirit ascends to that abode where those who have come out of great tribulation suffer and weep no more. The partner of his life was also partner of his sufferings; imprisoned with him, she was led to Vienna, and in the Danube found a watery grave.

Neither rank nor attainments, age nor sex, afforded any protection. It was enough that any one adhered to the ordinances of Christ, as established by his Apostles. A servant boy, only fourteen years of age, was apprehended and imprisoned at Gmünd, in Suabia, in 1529, where he lay for nearly a year in severe confinement, subjected at intervals to every temptation to renounce his faith, but

without effect. At length, six other brethren were incarcerated along with him, prior to execution. They thanked and praised God together, and when the sentence of death was read to them, and they were again urged to recant, they said, "Cease from such words, for we are ready and willing to die." A ring was made, as was usual at executions with the sword, and as the boy was standing in the ring waiting to be beheaded, a count rode up to him on horseback, and said, "My dear child, if you will give up these errors, I will maintain you, and have you always with me." To which the youth replied, "Were I to love my life and forsake my God, to escape this cross, it would serve me little. Your treasures can profit neither of us; I look for better in heaven." And thus he and the others died. Many who suffered martyrdom were, like this youth, of tender years, yet of most heroic faith. A young disciple named Daniel Virkampt, not desiring to compromise any of his companions in the faith, sought refuge with his mother. She being sent for, was informed that she, according to the Emperor's proclamation, had forfeited both life and goods for harbouring her son: to which she mildly replied, Gentlemen, must I forfeit life and goods because I have now and then harboured my own son in his distress, whom I bore on my heart, brought forth with pain, and nurtured with anxiety, he being neither a thief nor a rogue, but admitted to be the most worthy young man in our village, and that only because you say he is a heretic? I think that were the Emperor here present, whose proclamation you say you have, he would say that you make a wrong use of it, and would commend me because my mother's heart was moved to compassionate my son, who never deserved otherwise from me.. Verily, gentlemen, this is contrary to the wisdom and courtesy that become you; for be assured that at the same hour that you came to seize him, if I could have concealed him in my womb, and again have borne him nine months, and given him birth, and brought him up, as I once before had done, God knows how willingly I would have done it." This she said with such emotion, that all the gentlemen present freely admitted that she had done nothing contrary to a mother's heart. The mother was set free, but the son had to pay the price of his constancy, and of the love of God which burned ardently in him, with the flames. He was burned alive.