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 rocks to rend, and the graves to open, it was after he had given up the ghost. Amidst the most glorious demonstrations of his eternal power and godhead, and even before he displayed them, he was pleased first to give a proof that he was a real man.”

“When wine was wanted for others, Jesus Christ turned the water into wine; but when He himself was thirsty He asked water of a Samaritan woman. When others were hungry, He fed some thousands with a few loaves, but when He hungered and saw a fig-tree in the way, on which He found nothing but leaves, He did not make it produce fruit for His own use, as He might have done by a single word. When wearied with a journey. He might have commanded angels to bear Him up in their hands, or caused Himself to be carried by the Spirit, as Philip afterwards was. But He never wrought miracles for His own use or convenience; as He came into the world for the benefit of others, so for others His miracles were reserved.”

One more specimen from his “Popular Errors”:— “To represent religion as a mere doctrine of morality is an enormous error. The doctrine of religion consists of two parts — the former shows what God has done for man; the latter teaches what man ought to do for God. That first part is the genuine and essential characteristic which distinguishes the Christian religion from all others; for there is no false religion which does not teach good works. But to teach what God has done for us in the work of redemption is a doctrine to be found in the Christian religion only. The real essence of Christianity lies in this first part, for all other religions teach salvation by the works of man toward God, but our religion exhibits salvation as the work of God toward man. Salvation is grounded upon the good which God bestows upon us, not upon the good that we do. Hence it follows that morality is not the fundamental doctrine of Christianity. On the contrary, that part of it which we call morality is built upon the grace of God. And therefore it is a very rash assertion that the doctrine which treats of morals is the most excellent part of the Christian religion, and that to be a good Christian it is sufficient to be a good moralist. Without the doctrine of salvation, which is the first part, all our morality is dark and heathenish. All Christian virtues are effects of sanctification, which is a work of God. It is a prejudice natural to man, in speaking of the method of obtaining salvation, to think immediately of works as the real efficient cause of it. The Jews, taking this for granted, asked our Saviour about the nature of works alone (John vi. 28). All men, except Christians, ground their hopes upon works, not being able to conceive of another merit as the means of salvation. This principle was engraven on the heart of man from his creation, namely, that he should obtain eternal life by his works, which was true in the state of innocence, because works then would have produced this result if man had not lost his strength. And he still clings to that principle, having retained an impression of it; though the Fall, having deprived him of strength, demonstrates so plainly the vanity of his pretensions.”

Among the City of London pasteurs there occurs the names of Ezechiel Marmet (1631), author of “Meditations on the Text, ‘I know that my Redeemer liveth,’” and Louis Herault (1643). Herault was a pastor from Normandy, who made England his adopted country. He mixed himself so much with the contests of the times that he made himself obnoxious to the Commonwealth men. Alarmed for his liberty, he fled the country, and did not return till 1660, when he was re-instated in the pastorate. The restored rulers of Church and State rewarded him with a Canonry at Canterbury, and with the degree of D.D. of Oxford. The latter honour he received on 20th December 1670. Anthony Wood calls him “Lew. Herald.”

Several pasteurs’ names occur in the Lists of Strangers in 1568 (Strype’s Annals, vol. iv., Supplement), in 1618 (Camden Society List, Appendix), and in 1621 (Camden Society List, page 1).

1568. Ministers, Strangers, London. — In the parish of St Edmund’s, Anthonie Rodulphs, Professor of the Gospel in the house of Mr Sherington; and these did adjoyn themselves with him when he came first to the said house, viz., Vincent Bassens, Frenchman, minister of the Gospel, and by that name put in exile by commandment of the French King. Laur Bourghinomus, minister of the Gospel, of the household of Cardinal Castilion; James Machevillens, minister of the Gospel, and put in exile; Antonius Lixens, of the same profession