Chapter VI. Converts in the Protestant Churches (part 2)

Herschell, Rev. Ridley Hayim, born at Stozelno (Posen), April 7, 1807, was strictly brought up, together with his four brothers, in Jewish orthodoxy. When quite young he had a desire to become a rabbi, and left home seeking to enter some rabbinical school. In his wanderings he was overtaken by robbers, but escaped. At the age of fourteen, he came to Rabbi Aron in the town where his grandfather Hillel resided; there he remained two years among the Chassidim, seeking, after their manner, in vain to become perfectly righteous before God. How he came to the knowledge of Him who is the Lord our Righteousness, he has himself recorded in the following pages:

"Having been favoured by God with pious parents, their great care was to impress my mind from childhood with a profound reverence for God, and for the Holy Scriptures. I was taught to repeat the morning and evening prayers with great solemnity; and on the feast days my attention was particularly drawn to the impressive confession in our Liturgy, 'It is because of our sins we are driven away from our land,' &c. On the Day of Atonement I used to see my devout parents weep when they repeated the pathetic confession that follows the enumeration of the sacrifices which were appointed by God to be offered up for the sins of omission; and many a time I shed sympathetic tears as I joined them in saying, that we have now no temple, no high priest, no altar, and no sacrifices. As I advanced in years and understanding, my religious impressions became stronger; fear and trembling often took hold upon me; and what was then my refuge,—what the balm for my wounded spirit? Repeating more prayers, and asking God to accept the calves of my lips. This satisfied my mind at the time; but the satisfaction arose from ignorance of the character of God as a holy and a just Being, and of my own state as a guilty sinner, whose prayers proceeding from unclean lips, could not be accepted as a sweet savour by the thrice holy Lord God of Sabaoth.

"I continued in this state of mind until I was about sixteen years of age. During this period of my life, I often spent three sleepless nights in the week, studying the Talmud, and other Hebrew works. I also committed to memory several chapters of the prophets every week, in order that I might become sufficiently familiar with the Hebrew language to correspond in it. At this period I became acquainted with a Polish Jew, who had studied several years at the University of Berlin, and consequently had become acquainted with Gentile literature. He strongly advised me to give up the study of the Talmud, and devote myself to the study of German and secular literature. After a hard struggle of mind, I resolved to follow his advice, and accordingly went to ——. Here there was not only a change in the character of my studies, but an entire change in my habits and mode of life. Many things that I formerly regarded as essential parts of my religion, were considered by my fellow-students alt modisch (old fashioned), quite unfit for the aufgeklärten (enlightened). At first my conscience was much disturbed, and I was often very unhappy; but, after a time, these feelings wore off; I conformed to the manners of my fellow-students, and I also 'lived like a Christian,' as the Jews in those parts are wont to say of such of their brethren as have no fear of God before their eyes. I formed acquaintance with many young Gentiles; and this I could now do with impunity, as neither they nor I troubled ourselves about each other's religion; neither of us, in reality, having any, although they called themselves Christians, and I was a Jew. The only thing that reminded me what people I belonged to, was the look of contempt I received now and then from Christians; and the little children in the streets calling after me, 'Jew, Jew.' Then, indeed, I realized that I belonged to the people who have become a proverb and a by-word among the Gentiles.

"I well remember the first time I ever heard of one of my brethren becoming a convert to Christianity. It was a young Jew, who was apprenticed to a tradesman in the town where I studied. My idea of Jewish converts to Christianity was, that they renounced their national privileges and obligations; that they separated themselves from the covenant God made with Abraham, Isaac, and Jacob, and publicly joined themselves to the ungodly Gentiles, who live without God, and without hope in the world. Although at this time I had laid aside many of the outward observances of the Jewish religion, I had still a strong attachment to the fundamental doctrines of the Jewish faith, because I believed them to be of Divine origin. The idea of any Jew becoming a Christian, therefore, seemed to me a dreadful apostasy; and I regarded the youth above-mentioned with mingled pity and contempt, as one who had forsaken God, and given up all hope of eternal life.

"I pass over in silence several years of my life, which were devoted to the world, and the things of the world; during which time I kept up such a measure of conformity to the customs of my religion as I considered respectable and consistent; but my early convictions and impressions were faded and forgotten; and I belonged to that class whom the Psalmist designates 'men of the world, which have their portion in this life.'

"In process of time the Lord laid His afflicting hand upon me. The death of my beloved mother, whose tenderness to me I remember to this day with the deepest gratitude and affection, was a heavy stroke to me, and plunged me into the utmost grief. I was then visited with sickness, and my conscience became much disturbed. What I then endured can only be expressed in the language of the sixth Psalm. I solemnly vowed to become very religious; I resolved to fast one day in every week, to repeat many prayers, and show kindness and charity to the poor. But this could not pacify my guilty conscience, as the study of German literature had weakened my confidence in religious observances,—had driven me from my own religion, and given me nothing in its place. One day I was in acute distress of mind, feeling, as David expresses it, that I had sunk 'in deep mire, where there is no standing'; that all my own efforts to free myself were of no avail, my struggles only made me sink deeper and deeper. For the first time in my life I prayed extempore. I cried out, 'O God! I have no one to help me, and I dare not approach Thee, for I am guilty; help, O help me, for the sake of my father Abraham, who was willing to offer up his son Isaac, have mercy upon me, and impute his righteousness unto me.' But there was no answer from God,—no peace to my wounded spirit. I felt as if God had forsaken me; as if the Lord had cast me off for ever, and would be favourable no more. I fully understood the words of the Psalmist, 'Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head; therefore my heart faileth me' (Psalm xl. 12); and I felt that all my devotional exercises were what the prophet Isaiah was instructed to declare the sacrifices and offerings of the Jews in his days to be,—vain oblations, an abomination in the sight of God.

"I was far from my home and relatives; and my gay companions, seeing I was depressed in spirits, though ignorant of the real cause of this depression, earnestly urged me to frequent the theatres, and other public amusements, to cheer my mind. At first this partially succeeded; but the merciful kindness of God left me not thus to my own devices, but graciously interposed, and again roused me to seek after more solid happiness.

"God, in his tender mercy, had again disturbed and disquieted my conscience so much, that I fully realised the words of the Psalmist, 'I am troubled, I am bowed down greatly, I go mourning all the day long, for my loins are filled with a loathsome disease, and there is no soundness in my flesh. I am feeble and sore broken; I have roared by reason of the disquietness of my heart' (Psalm xxxviii. 6-8). I had no peace nor rest; but wherever I went, or however I was employed, I carried about with me a sense of misery that was intolerable. I could say with Job, 'The arrows of the Almighty are within me, the poison whereof drinketh up my spirit' (Job vi. 4).

"One morning I went to purchase an article in a shop, little knowing that God had there stored up for me the 'pearl of great price,' which He was about to give me 'without money and without price.' The article I purchased was wrapped up in a leaf of the Bible, which contained a portion of the Sermon on the Mount. The shopkeeper was, probably, an infidel, who thought the Bible merely waste paper; but God over-ruled the evil for good. As I was walking home my eyes glanced on the words: 'Blessed are they that mourn, for they shall be comforted.' This arrested my attention, and I read the whole passage with deep interest.

"'Blessed are the poor in spirit, for their's is the kingdom of heaven. Blessed are they that mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness, for they shall be filled. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake, for their's is the kingdom of heaven.' (St. Matthew v. 3-10.)

"I was much struck with the sentiments contained in this passage, and felt very desirous to see the book of which it was a portion; I had no idea what book it was, never having seen a New Testament. A few days after, God directed my footsteps to the house of an acquaintance, on whose table lay a copy of the New Testament. Impelled by curiosity I took it up, and in turning over the leaves beheld the very passage that had interested me so much. I immediately borrowed it, and began to read it with great avidity. At first I felt quite bewildered, and was so shocked by the constant recurrence of the name of Jesus, that I repeatedly cast the book away. At length I determined to read it through. When I came to the twenty-third chapter of the Gospel of St. Matthew, I was astonished at the full disclosure of the nature of Pharisaism, contained in it; and Christ's lamentation over Jerusalem, in the concluding part: 'O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!' affected me even to tears. In reading the account of the crucifixion, the meekness and love of Jesus of Nazareth astonished me; and the cruel hatred manifested against Him by the priests and rulers in Israel, excited within me a feeling of compassion for Him, and of indignation against His murderers. But I did not as yet see any connexion between the sufferings of Jesus and my sins."

In 1828 he entered the Operative Jewish Converts' Institution, which was under the superintendence of Erasmus Simon, and was baptized April 14, 1830, when he took the name of his godfather, Rev. Henry Calbone Ridley. Owing to some scruples, he preferred to enter the nonconformist ministry, in which he also zealously laboured for the spiritual welfare of his brethren. He was one of the founders of the British Society. Among his converts was Dr. A. Fürst, a very able missionary of that Society. Ridley Herschell edited a periodical under the title, "Voice of Israel." He wrote also an account of his journey to his home, "A Visit to my Fatherland"; "Reasons why I am not a Roman Catholic." With the assistance of Sir Culling Eardley he built Trinity Chapel, Regent Street, where he was, one might say, a father to the converts in London in 1845-6, and they reciprocated his love by sixty of them presenting him with a polyglot Bible, in eight languages, in 1845.

Herschell, Rev. David Abraham, a brother of the above, a very saintly man, baptized in Basel, 1845, was first his assistant at Trinity Chapel and afterwards, nearly all his life, minister of the Congregational Church, Loughborough Park, Brixton.

Herschell, Rev. Louis, another brother, laboured for many years as missionary and deputation of the British Society, and was a minister at Ware, and later at Peckham Rye, London. He died in 1890.

Herschell, Rev. Victor, another brother, emigrated to the United States, was baptized in the Seventh Presbyterian Church in Philadelphia, and was ordained to the ministry there.

The son of the fourth brother, who remained in Judaism till late in life, embraced Christianity in Germany.

Herschel, Sir William, English astronomer, born at Hanover, November 15, 1738, died at Slough, August 22, 1822. His father, Abraham, brought him up as a musician, and in that capacity he went to England in 1755, in the band of the Hanoverian guards, and for a considerable time earned his living as a teacher of music, obtaining a position as organist in Bath, in 1760. This seems to show, in all probability, that either he was baptized during this interval of five years in England, or that he was baptized in Germany. For as a professing Jew he would scarcely have ventured at that time to apply for the position of an organist, neither would his services have been accepted. He is known as the founder of Sidereal Science. His views on the position of the Solar System, in relation to the Milky Way, still form the central factor in the modern theory as to the constitution of the universe. He is also known as the discoverer of the infra-red solar rays.

Hershon, Paul Isaac, was born in Buczacz (Galicia) in 1818, where he received an excellent Hebrew and Talmudical education. Going to Jerusalem he came under the influence of Nicolayson, and was baptized by him. He then studied in the Jerusalem Missionary College from 1842 to 1846. Afterwards he was appointed principal of the House of Industry, and then from 1848-55 he laboured as missionary in England. Then he was appointed as head of the model farm at Jaffa, which office he resigned on account of illness in 1869, and returned to England. Henceforth he devoted himself to literary work, and wrote "Extracts from the Talmud," 1860; "The Pentateuch according to the Talmud," Hebrew, 1874; "A Talmudical Miscellany," 1880; "Treasures of the Talmud," 1882. He died in London, 1888.

Hertz, Henrik, Danish poet, born at Copenhagen, August 25, 1798; died there February 25, 1870. He embraced Christianity in 1832. His dramatic works alone comprise eighteen volumes and were published in 1854-73.

Heynemann. From this family in Saxony, whose head was Court Commissioner, no less than nine persons embraced the Protestant faith about 1749.

Hieronomy, David, baptized with his wife and six children in 1676, was nominated by the King Friedrich of Prussia as Inspector of the Synagogue. He had to suffer martyrdom.

Hirsch, Rev. David Jacoby, was born in 1820 at Sandersleben, in the Duchy of Anhalt. His parents were strict Jews. He received his early education at a school in Dessau. When he was a young man he came over to England, and in 1844 got to know the late Dr. Marsh, who first spoke to him of Christ. This led him to study the Word of God, and to enquire how he, a sinner, could be saved. Subsequently, Dr. Baylee, of Birkenhead, took a great interest in him, as he taught his boys German, French, Latin, and Hebrew. From him he received instruction in the Christian faith, and at the end of 1845 was baptized by him, and married his daughter. Later on he was ordained by Bishop Sumner for the German pastorhood at Liverpool, a post he filled until 1852, when he added to his pastoral duties missionary work among the Jews, receiving a grant from the Society for twelve years. He then retired until his death, in 1898, greatly missed by all who knew him.

Hirsch, Paul Wilhelm, was baptized in 1692, taught Hebrew, and issued a pamphlet in Berlin, 1717, under the title "Entdeckung der Tekuphath," in which he exposes the superstition held by rabbinic Jews, and then published in the calendar, that at the entrance of each of the four seasons of the year the fluid of the vessels containing water is turned into blood. This superstition has probably done them much harm.

Hirsch, Siegfried, born in 1816, studied history under the celebrated historian Ranke. Through the influence of Neander he became a devoted Christian. In 1844 he was appointed professor of history in the University of Berlin, where he was esteemed and beloved by the students. He was one of the founders of the conservative paper "Kreuz Zeitung." He died in 1860.

Hirsch, Theodor, born 1806 in Altschottland, near Danzig, embraced Christianity through the influence of Schleiermacher. He too became professor of history, first at Danzig, and later, in 1865, at Greifswald. In spite of his great learning, it is recorded that he was a very quiet and humble man. He died in 1881.

Hoga, Stanislaus, a native of Casimir, Russia, was, after embracing Christianity, a missionary of L.J.S. in London. He was mostly engaged in literary work, and translated "Songs of Zion," a selection of English and German Hymns, into Hebrew (1834—with additions, 1842); a translation of McCaul's "Old Paths" into Hebrew; "Nethivoth Olam," 1851; a Hebrew grammar of the English language, 1840; "The Controversy of Zion," a meditation on Judaism and Christianity, 1845; "Halichoth Orah," which is a translation of Bunyan's "Pilgrim's Progress"; "Eldad and Medad," which is a dialogue contrasting the New Testament and the Talmud; "Malakh Haberith," a translation of the tract "Angel of the Covenant." He also, together with Reichardt, revised the old edition of the Hebrew New Testament.

Iliewitz, Alexander, a medical missionary long connected with the Society's work in Jerusalem. It would not be easy to mention a missionary who, throughout a long career of labour, had shown more loving sympathy for his brethren, or more patience and self-denial in labouring for their good, than he did. He was not a theologian, or a Talmudical scholar, and was not fitted for carrying on learned disputations with highly educated Jews. But he had a simple, trustful faith, which made him never tired of proclaiming the way of salvation. A learned rabbi, widely celebrated for his profound knowledge of the Cabbala, complained that he had dared to preach Christ to him. "I did not send for him," said the rabbi indignantly, "to tell me that the Messiah has come. I sent for him to prescribe for my bad feet." He was in a special way the friend and helper of the poor and unlearned. He used to tell a sad story about a young Jew of this kind who died of cholera in 1865. When dying, this poor lad whispered to Mr. Iliewitz as he stood by his bedside, "You have often told me to 'kiss the Son lest He be angry.' He is angry! He is angry!" and so passed away.

His early life was one of continuous trial and struggle. His father died before he was born. At an early age he left home and became apprentice in a surgeon's shop at Berditcheff, where he remained three years. He then removed to Odessa, and afterwards to Galicia, where he stayed eight years with a surgeon. He entered the college at Lemberg, passed the examinations, and received his medical diplomas.

The crisis of his life was now approaching. He was taken ill, and this made him think about his soul. "I knew the Almighty God," he wrote at a subsequent period, "only from nature. I saw how gracious and merciful He was towards me, and therefore I lifted up my hands and eyes to Him, and prayed in my ignorance: O Lord, Thou hast made me so that I could learn many scientific and useful things, grant me now also opportunity to be better informed of Thy Holy Name. In this also the Shepherd of Israel heard me." After his recovery he removed to Pesth, where he met missionaries; he was taught the way of salvation. In 1845 he was baptized, and in 1856 he was sent to Bucharest. Two years later he was transferred to Jerusalem as assistant medical missionary, in which capacity he laboured until within a year or two of his death. He passed away on June, 1895, aged 80. Many will rise hereafter and call him blessed, having received the first seeds of eternal life through him.

Immanuel, Siegmund (Salomon Jacob), born in Hamburg, 1792, died at Minden, 1847. Seeking for true religion, he found it in the Gospel, and embraced Christianity in 1809. When still a student at the Gymnasium of Altona he wrote a treatise entitled, "Animadversiones ad Coluthe carmen de rapta Helena cum specimine Versionis Germanicæ." He then studied theology at Helmstadt, Göttingen and Leipzig till 1813. After being a private teacher at the house of the Russian General Berdiageff he, in 1814, became state teacher at Hirschberg, in Silesia, and in 1821 was appointed Principal of the Gymnasium at Minden, which position he held until his death. He was the first principal to introduce gymnastics into the school curriculum (1831), and to divide the Gymnasium into departments of arts and sciences (1840). Among Immanuel's works may be mentioned: "Die Anfänge der Reformation und die Gründung des Gymnasium in Minden" (Minden, 1822), "Declamation Unterricht auf Schulen" (ib. 1824), "Historischer Unterricht auf Gymnasium" (ib. 1827), "Gutachten über Herrn Lorinser's Schrift zum Schutze der Gesundheit auf Schulen" (Bieldfeld, 1836).

Isaacs, Rev. Albert Augustus. The cause of missions to Jews possessed a very intelligent and warm-hearted advocate in the Rev. Albert Augustus Isaacs, who was himself, as his name indicates, of Jewish parentage, and who throughout his long life, identified himself with every movement for the welfare of his brethren according to the flesh.

Mr. Isaacs was born in the island of Jamaica, on January 24th, 1826, at Berry Hill, a coffee plantation, of which his father was the owner. Jamaica was at that time one of the most prosperous colonies of Great Britain. His father, Isaac Isaacs, had become a convert to Christianity some years previously. We have no authentic particulars of his father's life, although we have an idea that in the story of "The Star of Peace," by "Ben Abram," which ran through the first two volumes of "The Everlasting Nation," the adventures of Isaac Da Costa, in Jamaica and in England, were those of his own father.

Albert was his second son, and was sent to England for his education, which was received at Maze Hill, Greenwich, under Dr. Smithers. The religious instruction in the school, and preparation for confirmation, though slight in themselves, led him to serious reflection, and were the means of deciding him to give his heart to Christ at the age of fourteen, and they influenced his future career. When he left school Albert returned to Jamaica for four years, at the expiration of which time, on the recommendation of Canon Carus, he entered Corpus Christi College, Cambridge, being a contemporary of one who afterwards became master, Dr. Perowne, and of Bishop Moule, of Mid-China. Young Isaacs' residence at Cambridge was marked by a strict adherence to his collegiate studies, which he commenced daily at five o'clock in the morning. His religious life was very fruitful, he being a teacher in the Jesus Lane Sunday School, the founder of the Cambridge University Prayer Union, and the organizer in his college of successful efforts on behalf of the Bible Society and the Church Missionary Society. He himself ardently desired to become a missionary, his sympathies being especially drawn towards East Africa. The door, however, was not open in that direction, and so after taking his degree in 1850, he was ordained in the same year by Dr. Davys, Bishop of Peterborough, and licensed to the curacy of the parish church in that city, of which the Bishop's son, a well known evangelical of those days, was the vicar. If our supposition about "Ben Abram's" story is true, the following information from the last chapter but one of the "Star of Peace" is interesting. We read there that Isaac Da Costa (his father) had so arranged his movements as to be present on an occasion of great interest to himself and others, and with no little pleasure was looking forward to the opportunity of witnessing his son's ordination. He had been unable to say what might be the day of his arrival, as the voyage from Jamaica to New York was made at irregular intervals, and it would appear that he arrived too late to witness that rite, for we read, "All was silent as the night in the little cathedral town in which Da Costa's son had begun his ministerial work. It was late when the last train arrived from the west, and a cab containing the father drove to the lodgings of the son. The sound of a bell vibrated upon the ears of those who were slumbering; but it was not so loud as to arouse them to consciousness. But early in the morning a messenger arrived from the chief hotel to announce the arrival of Mr. Da Costa. Telegrams were not so far available in those days as to enable him to communicate the fact of his arrival. It was Saturday night, and Da Costa had calculated on the enjoyment of the services of the Lord's Day amidst the scenes of his son's labours. As these consisted of four separate services—in whole or in part—he had the evidence that his lot was not cast in idle, although it was in pleasant, places."

Mr. Isaacs remained in the curacy at Peterborough for two years, discharging his ministerial duties with zeal and ability. In 1852 he became an association secretary of the L.J.S., having charge of the counties of Norfolk, Suffolk and Lincoln. The following year he was appointed assistant clerical and association secretary for the north metropolitan district. Mr. Isaacs had married the eldest daughter of the Rev. J. M. Johnson, rector of Scoulton, Norfolk, and a niece of Lord Berners. She was a remarkably clever linguist and a student of Hebrew. She died in 1856, after a very brief married life. After her death Mr. Isaacs visited Palestine in the winter of 1856-7, and found the particulars gleaned during that visit of much subsequent use in his advocacy of the cause. He gathered the materials for subsequent books, took numerous views of the country, and bought a property near Jaffa called "The Model Farm," which, under an edict of the Sublime Porte, was made over to him as a British subject. He visited Palestine again in 1869, and was a traveller also in various parts of the world.

Mr. Isaacs married, secondly, in 1861, the eldest daughter of the Rev. S. H. Causton, Vicar of Highgate, and a niece of Lord Lilford, who died in 1866, leaving two children, Miss Annie Isaacs and the Rev. Wilfrid Henry Isaacs. Thirty years later, in 1896, Mr. Isaacs married Mrs. Peppin, the widow of Surgeon-Major Peppin, and daughter of James Herdman, Esq., of Zion House, co. Tyrone, Ireland, who survived him.

Mr. Isaacs was Jubilee Secretary for the L.J.S. during the year commencing February 15, 1858, and ending on the same date in 1859, which post entailed upon him much additional labour, to which he always looked back with considerable pleasure. He resigned his secretaryship in July, 1859, having served the Society with great acceptance for nearly seven years.

Mr. Isaacs now went to Jamaica on a short visit to his family, and improved the occasion by giving lectures, which were attended by crowds, in order to stir up an interest in the Holy Land. He had given a very great deal of attention to photography, a difficult pursuit for the amateur in those days, and was the first to introduce it into his native country. On his return to England, he occupied successively posts at Laura Chapel, Bath; in London; at Hanford, in Staffordshire; and at the Priory Church, Malvern.

In 1866, he was appointed by Lord Berners, vicar of Christ Church, Leicester, in his old diocese of Peterborough, where for more than 25 years he laboured in season and out of season, carrying on his ministry on staunch Protestant and evangelical lines, and being surrounded by a large band of fellow-workers, who heartily appreciated his teaching and work. The parish was thoroughly re-organized; numerous useful agencies started; the church restored and its accommodation increased; schools and other buildings erected. Mr. Isaacs was known as "the Jew of Leicester," and continued his great interest in all efforts for the conversion of his brethren to Christianity. He also rendered much and conspicuous voluntary aid to other Societies, notably the Church Missionary Society, the Church Pastoral Aid Society, and the Church Association, as well as to all local institutions and enterprises.

Mr. Isaacs took great interest in elementary education, and was returned at the head of the poll, by a majority of nearly 4,000 votes over the second candidate, at the first School Board election in Leicester. He also greatly interested himself in, and was successful in raising the tone of the Police Force, the members of which most thoroughly enjoyed the winter and summer treats which he arranged for them. Mr. Isaacs was also chaplain of the Leicester gaol, a work in which he took the keenest interest, and where he was the means of leading many a sin-stricken soul to the Saviour of sinners; and reforming the lives of those who had been led astray principally through strong drink. The work at Leicester was thus of a very arduous character. Notwithstanding the poverty of his parish, Mr. Isaacs raised as much as £25,000 for various objects during his incumbency. His whole ministry eloquently testified to the power of a simple and faithfully proclaimed Gospel.

In 1891 Mr. Isaacs was appointed to the incumbency of St. Augustine's, Bath, or, as it had long been known, Portland Chapel, which position he held till 1899. It was a post after his own heart, with its associations and traditions handed down from a long succession of faithful Protestant ministers. For a short time he was in charge of Eaton Chapel, in London. Mr. Isaacs frequently took chaplaincies on the continent, especially in Holland and Germany, and in 1902 he became resident English chaplain to Christ Church, Düsseldorf, and ministered to the congregation there up to the day of his death, on Sunday, November 15, 1903.

His home-call was very sudden, and found him in full work, just as he would have desired. He had no previous illness.

The funeral took place on Thursday morning, November 19, at the beautiful Friedhof cemetery at Düsseldorf, where he rests. Amongst the company present were Mr. Mulvany, the British Consul, with Mrs. and Miss Mulvany, and about 120 other friends, mostly attendants at the Consulate Chapel. The memorial sermons were preached on the following Sunday in the Consulate Chapel by the Rev. T. H. Sparshott. When Mr. Isaacs went there the congregation numbered only about thirteen persons. He soon gathered round him, however, an attached people, upon whose affections he obtained a strong hold, and his ministry was very gratefully welcomed. Not only did he increase the attendance at the Sunday services till an excellent congregation was built up, but on Thursday afternoons, at his own residence, he held Bible readings and social gatherings, which were warmly appreciated by a large number of young men and women. Those who understand the intense loneliness of British residents in a continental city, especially one somewhat off the beaten route of tourists, will readily comprehend how much such kind hospitality and friendly intercourse must have meant to strangers in a strange land.

Mr. Isaacs' travels familiarized him with Palestine, and he wrote "The Dead Sea" (1857); and "A Pictorial Tour in the Holy Land" (1858). He was also the author of the well-known "Biography of the Rev. Henry Aaron Stern, D.D." (1886); and the editor of four volumes of "The Everlasting Nation" (1889-92). Amongst his other publications may be mentioned "Emma Herdman, Missionary Labours in the Empire of Morocco" (1900); "The Fountain of Siena, an Episode in the Life of John Ruskin" (1900); "In the Lord," a series of articles, published in the "English Churchman" (1901); a series of articles entitled "The Tabernacle and the Temple," published in the "Protestant Alliance" magazine (1902); followed by a second series in the same magazine, (1903), entitled "The Protestants of the Bible"; and "The New Vicar" (1903), published posthumously.

Besides his literary gifts, Mr. Isaacs possessed considerable gifts and talents in art and in music, being a keen judge of both. He had some knowledge of colloquial French, Italian, and German, and not long before his death gave a short address in German at a mission hall on "I am the way, the truth and the life," which was listened to with marked attention. He had promised to give a second address on the Wednesday which followed his death.

Mr. Isaacs was a man of keen intellect, marked ability, deeply taught by the Spirit of God, and a faithful servant of Christ during his long ministerial career of fifty-three years. His Jewish descent, his acquaintance with the language and customs of the Jews, his sympathy with them and zeal for their conversion made him a strong and an acceptable advocate in the cause of Jewish missions. He was a Life Member of the L.J.S., and frequently attended the meetings of the Committee, where his long and varied experience, and prudent counsels were fully appreciated.

It will be easily gathered from the above that Mr. Isaacs' life was extremely rich in incident and experience. He was blessed with wonderful strength and health, which he attributed greatly to total abstinence from alcohol and smoking, and enjoyed the friendship of many prominent people, amongst whom may be mentioned Prince Münster.

Mr. Isaacs in his own person was a proof of the success of Jewish evangelization, and of its far-reaching consequences, and we would close this brief biography of our departed friend with the last words from his "Star of Peace":—

"When Isaac Da Costa arranged for the baptism of his children he was, in the providence of God, opening the floodgates of blessing for himself and family. The consequences were to be widespread as well as important. Up to that time, not one of his family in any of its branches had ever been brought out of Judaism into the full revelation in Christ of the Law and the Prophets. But when he closed his eyes, he left behind him the record of every member of his family but one, both on his own and on his wife's side, having embraced the Christian faith, and thus set their seal to the truth and inspiration of God's Holy Word."

Jacob, John, a Jew from Poland, was baptized in England, in the seventeenth century. In 1679 he wrote a tract under the title, "The Jew turned Christian, or The Corner Stone," which was translated into Dutch and published in Amsterdam, under the title, "Jesus de waare Hoeckstein." In this he magnifies the grace of God as manifested in and through Christ Jesus, by which alone fallen man can find acceptance in God's sight and realize perfect peace and salvation.

Jacobi, B. T., was born in Königsberg, 1807. His father went to England, and became a Christian there. During his absence his wife, not knowing at all about her husband's religious change, embraced Christianity, and was baptized with her four children. Jacobi studied theology, and was appointed Chaplain, at the George Hospital, Königsberg, having also the pastoral charge of the Workhouse, and giving religious instruction in a High School. From 1858 he was also acting as missionary of the British Society, and quite a number of Jews of the higher class were won by him for the Saviour. He was permitted to celebrate his ministerial Jubilee in 1877.

Jacobi, Karl Gustav Jakob, born at Potsdam, 1804, died at Berlin, 1851. He was a distinguished Professor of Mathematics at the University of Königsberg and Berlin from 1825, and, together with Abel, made his epoch-making discoveries in the field of elliptic functions. Most of Jacobi's papers were published in Crelle's Journal, "Für die Reine und Angewardte Mathematik," and in the "Monatsberichte" of the Berlin Academy of Sciences, of which he became a member in 1836. Of his independent works may be mentioned: "Fundamenta Novæ Theoriæ Functiones Ellipticorum," Königsberg, 1829; and "Canon Arithmeticus," Berlin, 1839. Jacobi's lectures on dynamics were published in Berlin in 1866 and 1884. The Berlin Academy of Sciences published his "Gesammelte Werke," 8 vols., 1881-91.

Jacobi, Heinrich Otto, born at Tutz, West Prussia, and educated in a Jewish school in Berlin. He was baptized by Pastor Hossbach. After teaching in several schools, he became Professor of Greek Philology at the Fried. Wilh. Gymnasium of Berlin in 1860. He wrote several treatises in the Greek language, and received the degree of D.Ph. from the University of Königsberg, even without passing an examination. He died in 1864.

Jacobsohn, S. S., born in German Ostrowo, 1810. He went to Berlin and studied painting in the Academy of Arts. After being an earnest enquirer for a year, he was baptized by Pastor Kunze in 1831. Two years later he entered the service of the Berlin Jewish Society, and laboured among the Jews until 1871, with great patience and love toward them, so that many acknowledged that he was a true Christian. He published a tract entitled, "Immanuel, die Erscheinung des Messias in Knechtsgestalt, seine Erlösungsthätigkeit und die Ausbreitung seines Reiches nach Jesaia" (Berlin).

Jacobson, Heinrich Friedrich, born in Morenwerder, 1804, died in 1868, as a true pious Christian, lamented by all who knew him. He became Ordinary Professor of Jurisprudence at the University of Königsberg in 1836. He was author, among other works, of "Geschichte der Quellen des Katholischen Kirchenrechts der Provinzen Preusen und Posen," (1839); likewise "Geschichte der Quellen des evangelischen Kirchenrechts," of the same provinces, (1844). His chief work was, "Das Evangelische Kirchenrecht des Preusischen Staates und seiner Provinzen," (Halle, 1862-66).

Jacobson, Jacob, was born at Goldingen, in the province of Courland, Russia. He tells his own story thus:—

"My parents early taught me to value the precepts, rites, and ordinances of Judaism, which they most rigidly observed. They therefore early placed me under the care of a Talmudical tutor, to be instructed in the Jewish faith, which consisted in the religious observances established by the authority of the Rabbis, and the promised reward to those who adhere to them.

"As I grew older, and began to reflect upon the nature and principles of Judaism as practised in the synagogue, my understanding showed me that such formal worship could not be in accordance with the will of God, that something or other was deficient in the system, there being nothing solid to influence the heart and give vitality to the worshipper. I could not help experiencing at times something like a vagueness in my mind with regard to my religious perceptions.

"By the providence of God I was led to leave home; and, although it was contrary to the wishes of my parents, I set out on my journey, and in due course arrived in England, in the City of London. After my sojourn there for some time, I was incidentally brought into contact, for the first time in my life, with one of those messengers who are sent out by the British Society for the Propagation of the Gospel among the Jews, whose work is to disseminate the Word of Life. It was by him that the Gospel was, in the first instance, proclaimed in my ears. Though some impression was made on my mind in consequence of his preaching, I nevertheless resisted it, on account of the deep-rooted prejudice I had imbibed against the Christian religion, and I refused his kind invitation to go to his house.

"God, who guides the destiny of men in a most marvellous way did, by His gracious design, cause me again to meet the same missionary, who once more entreated me to accept Jesus as the Messiah, and to search into the truth of the Christian religion. As on the former occasion, I again resisted with increased strength, and again declined his kind invitation. Still, the impression which was left on my mind on this second occasion, led me to reflect upon the question at issue between Jews and Christians, and whether this Jesus, whom our forefathers had rejected, was the same who should redeem Israel. Thus I was for some time perplexed and undecided, and in my perplexity I at length resolved that I would go to the missionary's house, not with any desire to be converted, but simply for further information.

"I thus became directed to read the Word of God, in order to verify the predictions which refer to the Messiah, and their fulfilment in the Person of Jesus Christ. I then began to read the New Testament, and to compare this with the Old, and, in course of time, the doing so terminated in my conviction that Jesus is indeed the Messiah, who gave Himself a sacrifice for sin, and was cut off but not for Himself. After some inward struggle of mind, my agitated feelings may be better conceived than described, and in spite of all hindrances that presented themselves, I was enabled, by the grace of God and the enlightening influence of the Holy Spirit to decide for Christ, and He became my Lord and Saviour. I avowed myself by public baptism a believer in the Triune God.

"After some years of Christian life, I was called to the service of God, in making known the same Saviour and the same Gospel I had received to our benighted Jewish brethren, and, by the grace of God, I have been engaged in so doing for fifteen years, in Newcastle and the district. The Lord has graciously blessed my humble efforts, and unto Him I ascribe the glory."

Jacoby, Dr. Ludwig, was the founder of German Methodism at St. Louis, Mi., U.S.A., and helped to spread it in Germany, in the latter half of the 19th century. His biography is found in the Rev. Fr. Kopp's characteristic pictures from the history of Methodism.

Jacoby, Rev., was one of Dr. McCaul's converts in Warsaw, and missionary of the Protestant Episcopal Church to the Jews in New York. He became later on an earnest Army Chaplain in a small-pox hospital during the Civil War, in Washington, 1864.

Jaffe, Philipp, M.D. and historian, born at Schwersenz, Posen, 1819, studied under Ranke in Berlin, where he won the history prize. He published "Monumenta Germaniæ Historica," 1854-63; "Bibliotheca rerum Germanicarum," 1864; "Regesta pontificum Rom. a Condita Ecclesia ad Annum post Chr. 1198"; in which work no less than 11,000 papal documents and letters were investigated, and in consequence received the attention of Pius IX. These ecclesiastical studies led him finally to embrace Christianity in 1868.

Jaffe, Philipp, son of Rabbi Baer of Gnesen, Posen, was born in 1824. Naturally he was brought up in strict orthodoxy and early imbibed prejudices against Christianity, so that when reading a book in the school he refused to utter the name of Jesus. His father sent him later to Wales to learn commerce at the house of a relative. Then a Christian lady gave him a New Testament which he secretly read, and that became the means of his conversion. He studied in London, and at the age of twenty-six he was ordained in the presence of the then Secretary of the British Society, whose service he afterwards entered and laboured as a missionary in Bristol and in Birmingham; and then from 1853 till 1857 at Frankfort-on-the-Oder, Nüremberg and Hamburg. He was instrumental in the conversion of a number of Jews, among whom was a Jewess 83 years of age, and also in the conversion of a Roman Catholic priest.

Jair and Jan, Dr. Aga, two Persian Jews, the latter of whom especially was under the influence of the C.M.S. missionary, the Rev. Dr. Bruce. They were baptized by the Armenian Protestant pastor in Hamadan in 1878.

Janasz, Adolf, proprietor of an estate at Ploch, near Warsaw, having together with his father embraced Christianity, and then afterwards married the daughter of the L.J.S. missionary Rosenthal, henceforth devoted himself to good works and especially to promote Christianity among the Jews by word and deed. In 1863, after the Polish revolution, he founded an orphanage on his estate, which he maintained at his own expense. He also appointed a Bible-woman in Warsaw to visit the Jews, and always showed sympathy and rendered practical help to the missionaries, and sent from time to time considerable contributions to the L.J.S. He published a little excellent work in German, entitled "Die Zukunft des Volkes Israel," Berlin, 1882.

Jany, a Jewish officer who served in the Prussian army from 1806 to 1815, afterwards embraced Christianity, and then devoted himself especially, till the age of 90, to the care of the deaf and dumb, and was one of the presidents of the Deaf and Dumb Institution at Königsberg.

Jasu, was one of the three Falasha converts who carried on the work of the mission during the imprisonment of the missionaries in Abyssinia.

Jedida, Hirsch Leib, Smlinsky, born in Gragewo, Russia, 1847. After being strictly brought up and becoming Bar Mitzvah (confirmed) at the age of 13, he studied at several rabbinic schools for five years, and at last at Plotzk, where he formed a firm friendship with another Bachur (student), by the name of Samuel Nasielsky, a native of Warsaw. They both thirsted for knowledge and studied diligently. The other had one day to return home, on account of the illness of his mother, and Hirsch soon followed him. In Warsaw they came in contact with the missionary Ifland, who showed them another source of knowledge besides the Talmud, and which alone could satisfy not only their minds but also their souls. Having read the New Testament, they were convinced that Jesus was their Saviour. They resolved now to go to Germany together. Before doing so they met with a monk, who tried to win them for the Church of Rome and as they were not able to answer all his objections to Protestantism, the result was, that they read the New Testament more diligently and earnestly. Hirsch was further instructed by Ifland, and was baptized in the Reformed Church at Warsaw, by Superintendent Splasczynsky in 1864, when he received the name of Jedida (beloved of the Lord). His fervent prayer before his baptism is recorded, but it is too long to reproduce here. His friend, who had hitherto been hindered by his family, now joined him, and they travelled together to Bromberg, where they were welcomed by the missionary Koppel into his home at Salem. His parents came to fetch him home, but he returned. Here Samuel was also further instructed, but as Jedida got ill, he was sent to the Hospital Bethany at Berlin, and he followed him there, where he was baptized in 1866, and received the name of Luria, and very often visited his sick friend, to whom he was attached, like David to Jonathan. But Jedida's earthly pilgrimage now drew to a close, yet, before his departure, he composed a Hebrew prayer as follows:—"O Lord! watch over my bed when my end draws near and my soul departeth. Stretch Thou forth Thy hands to receive and to bring it into Thy habitations. Place me among the heirs of Thy kingdom. Satisfy me with Thy comfort and salvation. Make me to rejoice in the light of Thy countenance, that I may ever live with Thee. Amen." The Lord answered his prayer and gave him grace and strength to endure excruciating bodily pains calmly and resignedly, and took him to Himself in September, 1867. His friend followed him three years later and was buried at his side.

Jertes, Dr., known to the Rev. F. W. Becker, laboured with great blessing as a missionary at Frankfort-on-Main in 1838.

Jesaia, Paul, an educated Jew of Prague, after showing an inclination towards Christianity at home, went to London on business about the middle of the seventeenth century, where he came in contact with true Christians. The Jews being then few in number in the city, intercourse between them and Christians frequently took place on very friendly terms. In Bohemia there arose a false Messiah who deceived the people. On his way to London, a Jesuit at Antwerp tried to convert him to Roman Catholicism. All this contributed to his searching for the truth, and when he found it in the English Church, he at once joined it by baptism. Then he wrote a treatise under the title, "A Vindication of the Christian's Messiah," London, 1654. (Wolff, Bib. Heb. 4. N. 1811. d.)

Joachim, Joseph, born in Kittsee, Hungary, 1831, is known to have embraced Christianity. He became a famous musician on the violin, and founded a high school for music at Berlin in 1867.

Joachimsthal, born in Goldberg, 1818, was baptized by Pastor Schultz in Berlin, 1842. He became eventually Professor of Mathematics in Berlin and in Halle. He died in 1861.

John, Evangelist, was one of those Jews baptized at Constantinople about 1827-8, in the time of Wolff, when they were put in prison and bastinadoed.

Jolberg, Madam Regine Julie (née Zimmerman), was born at Frankfort-on-Main in 1801. Her father was a wealthy man, and sent her at the age of thirteen to a Christian school at Heidelberg, where she received good impressions. In 1821 she married a Jewish lawyer, named Dr. Neustetel, and they settled at Hanau. There the seed sown in her heart at school began to spring forth, her husband too was influenced by her and by an evangelical pastor who visited him in his sickness, and he wished to be baptized, but died before he could realise his wish. She gave him a Christian burial. Subsequently, in 1826, she was baptized with her children, and married her former teacher, S. Jolberg. Her second husband died three years later, and soon after the children she had by him. Then she went to the village of Berg, near Stuttgart, in 1831, with the two children of her first husband, and there her Christian faith was strengthened and deepened by the circle of Christian friends around her. In 1841 she took a house at Leutsheim, where she instructed children in knitting. This school became later an asylum for poor children. This was four years after enlarged to admit a branch for the education of teachers. Six years later, in 1851, she hired a small castle in Nonnenwier, with garden and woods, from Baron Bücklin, because she had already eighty nurses under her instruction and supervision. This institution prospered and became well known, so that her example was followed in different parts of Germany and other countries. After 25 years labour there were 300 Nonnenwier sisters in Germany and abroad, and 260 nurses for children. She became known in Germany as Mutter Jolberg, and rightly so, for indeed she was a mother in Israel.

Josef, an artist, was baptized in Stockholm, 1832, through the preaching of the L.J.S. missionary Moritz.

Joseph, H. S., was precentor in the synagogue at Bedford, where he heard the Gospel. In 1829 he resigned his office and went to Norwich, where he was baptized by the Rev. Samuel Titlow. He wrote afterwards: "Reasons for Renouncing Judaism and Embracing Christianity," Norwich, 1830. He studied theology and was ordained in 1836 as minister or curate of St. Simon's Chapel, Liverpool. With the permission of the Bishop of Chester he established a Hebrew service. It may be mentioned, too, that on the day of his ordination in Liverpool, six Jewish souls were baptized by the Rev. H. Stewart, viz., Theodor Bernstein, and Joshua George Lazarus with his wife and three children, and twelve others that year. In 1837 Joseph became connected with L.J.S., from whom he received a grant. He was the first, as far as we know, to open a home for enquirers, of which he had the charge for many years.

Josephson, Cornelius, was Flad's companion in the Gospel in Abyssinia.

Josephson, Karl and Ludwig, two brothers, who were converted in Westphalia in the first half of the nineteenth century, and have given to the Church in Germany quite a number of theologians and pastors.

Josephson, Van Reis, born at Stockholm in 1818, became a Christian whilst at school. He then studied at the University of Upsala, and graduated in 1842. Then he applied himself entirely to music, and became Director of Music at the University. His compositions were popular in the north, such as: "Vart land," "Rings Drapa," "Islossning." His church compositions have made him famous, e.g., his "Kyrie," and his "Quando Corpus."

Joshua, was colporteur in Syria and in Asia Minor about 1860.

Julius, Henrietta, sister of the physician Nicol Heinrich Julius, attended the Church of Dr. Routenberg in Hamburg, which caused her to embrace Christianity, and was baptized in 1820. Her brother became a Romanist, but lived with her in harmony. She wrote a German biography of Elizabeth Fry.

Kahn, David Isaac, a physician at Uhlefeld, called afterwards "Christfreund," received Christian literature from the Mission at Halle, and this alone was the cause of his and his whole family embracing Christianity at Cadolzburg in 1739. The eldest son who still hesitated, was baptized afterwards.

Kahn, Rev. J., L.J.S. convert, graduated at Cambridge. After being curate in various parishes and then Vicar of Bishopstone, Sussex, he became Vicar of St. Stephen's, Holloway, in 1884.

Kalkar, Christian Andreas Herman, born November 27th, 1802, at Stockholm, died at Gladsaxe, February 3rd, 1886. He received his early education from his father, who was a rabbi and a member of the consistorium, and at the schools of Copenhagen, where, in 1818, he became a student of law. In 1823 he embraced the evangelical faith and studied theology, passing his examination in 1826. After being teacher at Oldensee, from 1827 to 1841, he travelled in Spain, and was appointed minister at Gladsaxe and Herloi in 1844. Among Kalkar's many works may be mentioned—"Evangelische Missionsgeschichte," 1857; "Geschichte der Römisch-Katholischen Mission," 1862 (German translation, Erlangen, 1869); "Geschichte der Christlichen Mission unter den Heiden," 1877 (German translation, Gütersloh, 1879); "Die Mission unter den Juden," 1868 (German translation, Hamburg, 1869); "Israel og Kerken," Copenhagen, 1881. From 1871 to 1880 Kalkar was editor of the "Theologisk Tidskrift."

Kaloria, Rev. John B., a native of Jerusalem when he for the first time heard the Gospel from the L.J.S. missionaries. After his conversion he studied at Basel, and was then sent out to Uruguay as pastor and teacher in a German Colony there. About 1887, he assisted Mr. Eppstein in London, and then went to the United States, where he became engaged in Ministerial work, contributing valuable articles to the Jewish Missionary periodical at New York, "The People, the Land and the Book."

Kameras, Rev. Nathanael, missionary in Vienna, of the British Society for the Propagation of the Gospel among the Jews. The following is an abridged extract from his autobiography:—

"On the road leading from Russian Lithuania to Russian Poland there stands a large and lonely inn. It was there that I first saw the light of day in the year 1862. A clay-floored entrance divides the rooms of this extensive house into two rows; on one side are the rooms for the strangers, who lodge here over night, the large tap-room, and the small rooms belonging to my parents; on the other, a one-windowed chamber, where our teacher slept, and the hall, a pretty large room, set apart for prayer and study. It contained long narrow tables and forms, an ornamented cupboard on the eastern side, in which the Thora-rollen (law scrolls) were kept, a prayer-desk with a seven-branched brass candelabra and a hanging lamp. The male members of our family, and Jews from the neighbouring villages, assembled there for Divine Service, to which the women listened in an adjoining room. There, too, our teacher instructed my four brothers and myself in the Hebrew language, and in the Talmud. As soon as I was five years of age, my parents, wrapping me up in a Tallith (prayer-mantle), solemnly brought me in there, in order that I might receive the necessary instruction; so that from that moment I devoted myself exclusively to study. Every other occupation, every other employment, every recreation, game, or fun of childhood, all that makes the heart light and the body strong, was banished from my life. I felt like a bird imprisoned in a cage, and debarred the free movement of its limbs; outside, was the world in all its beauty, where numbers of joyous creatures were flying about in the full enjoyment of their individual freedom, whilst I, powerless, clung to the bars. Before my eyes lay a landscape, rich in rural splendour; as far as I could see, village after village, surrounded by fruit-laden trees, presented a most cheerful aspect, and from the window I could watch the Christian children at their play, enjoying the fresh air of freedom in the flowering fields and sprouting meadows. Amidst the songs of birds, the rustling of leaves and the roar of the forest, I caught the sound of happy human voices, whilst I, chained to my books all day and until late at night, was forced to pore over marriage contracts and divorces and other similar things, which would have been better kept from my childish reason. 'Oh, if I were only that poor farm-servant coming home from the fields with the tired horses, or that ragged boy driving his cows home!' Thus I sighed. But all my longings and wishings were useless; I had to go over the same tiresome road that all the Jewish children of orthodox parents must labour through. The master behind me, drove me on with a volume in one hand and the rod in the other; my father drove me, my relations drove me, and thus, without rest or quiet, I was hurried through all those voluminous works that are of no value for practical existence whatever, so that the years of my childhood passed by, joyless and unenjoyed.

"This Jewish elementary school, called Cheder, seemed to me just like a prison, and the teacher, who bore the title of Melamed, I looked upon as a jailer, so that when the news reached me of my parents' resolve to send me to a Yeschiva, I welcomed it with the same joy with which a convict welcomes his acquittal after long and hard imprisonment.

"It was not difficult to find a suitable Talmud school for me. The son-in-law of our district Rabbi was Rosh-Yeshiva (professor at a Talmud college) in a town where an uncle of mine lived. Thither my parents sent me shortly after I had been confirmed (Bar mitzvah), that is to say, when I had completed my thirteenth year. There, in his private lodgings, I visited Rabbi Schimele Wolf, for so the Talmud lecturer was called, and begged him to accept me as a pupil. At first he received me very coldly, and with dignity that involuntarily pointed to the importance of his position, but after I had delivered the recommendations I brought from his father-in-law, and had told him that his family doctor was my uncle, the stern look in his coal-black, thoughtful eyes, that shone like two glowing specks out of his pale face, fringed by a black beard, relaxed, and with extreme friendliness, he dispensed with the usual examination on entrance, and ordered his servant to lead me to the Yeshiva, and assign me a place there. We were still at a considerable distance from our destination when a great noise of human voices broke on my ear, and when at last I entered the hall, in which the Yeshiva was held, I was quite stunned by the terrific noise that was being made there. More than a hundred boys, youths of about thirteen to twenty years of age, were assembled, each one screaming and moving about in unrestrained restlessness. Some of them were sitting round long, narrow tables, continually swaying the upper part of their bodies backwards and forwards or from side to side. Others were standing in front of small portable desks, leaning over them or swaying to and fro with them, or going round and round them. Each boy had a ponderous volume open before him, from which he chose a passage, that he quoted at the top of his voice. One roared like a lion, 'Omar Rabbi Akiwa (Rabbi Akiwa said) sa......id, sa......id ..Ra......bbi...A......ki......wa..., oi Mamuni (Oh Mammy) Rabbi, oi Tatutim, (Oh Daddy) Akiwa, oi Ribene schel olam (Oh Lord of the World) said; said Rabbi Akiwa; what did Rabbi Akiwa say? A ...ki....wa...sa......id...,' and so on for hours. Another sang very daintily, imitating the voice of the chanter in sad and joyful melodies, such as had remained in his memory from the various festivals, or he composed something at will, with the following words; 'According to the doctrine of Samai it is permitted to eat an egg that has been laid on a holiday on that same day, whereas according to the doctrine of Hillel, it is forbidden.' My arrival attracted their attention and had a subduing effect; there was a lull. Suddenly a voice cried: 'The Massgiach (overseer) is coming.' This was uttered in the same sing-song manner, as though the boy were studying some sentence out of the Talmud. It was repeated by a second, then a third and a fourth in the same manner, and was the signal for them all of one accord to begin their lamentations and singing afresh, with increased vigour, endeavouring to drown each other's voices. It is in this way that these pale boys and youths prepare for the 'Schir' (lecture), which lasts from two to four o'clock in the afternoon, taking place daily, and being carried out in the following manner:—The scholars stood round in a semi-circle at the feet of the Rabbi, who sat on an elevated chair at a desk. Charging one pupil to read a certain passage out of the Talmud, he desired another to read the commentaries to it, and again a third to read and explain the marginal notes to those commentaries.

"In the quiet cloisters of a large town I met a lonely man, living one day like another, a quiet and edifying life, to whom I felt particularly attracted. His head was a real study; a long white beard covered his breast, and he had a high, broad forehead, a finely arched nose, and large blue eyes, in which a whole world of goodness lay; over his features there was an expression of touching humility, as though he would excuse himself to everyone for daring to breathe the air and to fill a space in the universe. Hoping that with him I should not fare badly, I settled down there, and indeed, I did not regret it. From the beginning he showed me his goodwill in unlimited measure, taking care that I should receive free board from the prayer-men, who assembled there three times a day, and in such wise that I boarded with a different one each day in the week; besides which he contrived to give me ample pocket-money. I was often allowed to substitute him in reading 'Mischnais for anniversaries' (extracts from the Talmud to be read for the departed souls on the respective days of their death, which the relations generally remunerate well). He took me with him wherever he was called to sing psalms or say prayers, either at the cradle of a new-born child that had scarcely opened its eyes to the light, or at the bedside of the dying, closing them to the light, to a wedding-feast or to a death-watch, and everywhere money poured in. Thus we lived together day and night in a neighbourly, friendly manner in the cloisters, and nothing lay further in the recluse's thoughts than that he should rob me of my peace of mind, which, however, he did without wishing to do so. His fervent prayers for the redemption of the people of Israel it was that had such a striking effect on my mind. Years will not efface from my memory the sight of that old man at midnight, when all around was quiet, and he thought himself unobserved, taking off his shoes and seating himself on the floor, imploring the Lord in heartfelt sincerity, in His mercy to return to Jerusalem and reign there as He had prophesied. I still hear those heart-rending tones, in which he prayed; 'Stretch out Thy right hand, Oh God! and in mercy redeem the people of Israel. Oh, that it might soon be announced to the unhappy nation: "Your Redeemer has come to Zion!"' Every sentence was accompanied by a sigh or broken by a sob. He imagined me to be asleep, but I heard every word, and was often moved to tears, involuntarily beginning myself to pray eagerly and perseveringly that the Messiah might soon come and release His people from captivity. From henceforth I devoted much thought to the subject, and, in my childish fancy, pictured to myself how glorious it would be when the Messiah would come, and, as a child rejoices to greet its father from afar, I looked forward, daily and hourly, to the advent of the Redeemer of Israel. On the other hand, the question often worried me; Why does not God answer such real and fervent prayers? Why does not the Messiah come to release His people? I did not dare to speak to Rabbi Todresch, such was the name of the recluse, on the subject, but once when a Talmudist from some well-known Talmud school came back to his home in the cloisters, I told him what it was that troubled me so much, and my astonishment was indeed great when I heard his answer: 'Prayers such as those will and can never be answered; for the Messiah has come.' In vain did I beg him to explain it to me, but he purposely avoided all my questions, telling me only so much that he possessed a book which explained the question thoroughly, but which he could not entrust to me for fear of the consequences such a step might have for himself; besides, it would be of no use to me, as I should have to give up my present career entirely. 'If you want to know the full truth,' he said to me, 'you must go abroad, for only there can you search after the truth freely and independently; whereas here, you must sell your freedom for your bread.' Tortured by restlessness, despair and longing, and fearful lest my parents should get ear of the change in my heart, when they would certainly oppose my plans, I decided to follow his advice at once and to leave Russia.

"After taking a hearty leave of the recluse, and my new friend, the Talmud student, I seized my staff and went out into the wide world, a toy for wind and weather. Like a nomad, I wandered uncertain, for a long period, from town to town and from village to village. It was quite late often when I reached a strange place; all the doors and gates were closed, and I turned my steps to the ever open house of God, entered upon a 'Kasche' (a Talmudic question of dispute) with any one of those present, and I immediately felt at home, had my board and lodging, and the pious prayer-men, who came there daily, openly and secretly pressed their charitable gifts into my hand. Thus I was enabled to wander through the whole of Russia to the frontier, which, having no passport, I could not legally cross, and was therefore forced to smuggle myself through by giving a man a rouble to conduct me through a wood which led into Germany. Now that I was in another country, my position became a different one. On reaching the first German town, I asked as usual for the 'Beth-Hamedrash' (Jewish prayer and school-house), but to my greatest dismay no one could give me any information. Only one thing I was aware of, and that was that I could not make myself understood at all. It was evening; the first stars, those companions of my wanderings, began to twinkle in the sky, but into my sad heart no light would enter; there all was dark and dull. Here I was, standing at the corner of a street leaning against a post, a little bundle in my hand, without means, work, knowledge or language; alone, forsaken, not knowing where to turn. A lady passing by stopped and looked at me inquisitively. The sight of a slender little lad, clothed in the long wide Kaftan, with a pale face and sad eyes filled with tears, must have aroused her sympathy. She addressed me, but finding I did not understand a word she said, she gave me a few pence and showed me an inn where I could pass the night. It was certainly a very cheap night's-lodging that I had, but I was obliged to sleep amongst tipsy room-companions, to whom I was much too interesting a personage for them to leave in peace. Some would insist on making a common covering of my long coat; others played incessantly with my long fore-locks, whilst others again were interested in my Arba-Kanfoth (a garment with fringe at the ends) and were continually pulling at them. It was a long, weary night that I passed there, and as soon as the rising sun shone faintly through the dirty window-panes I hastened out, and, being once more alone, allowed my tears to flow. For the first time since my departure home-sickness with all its overwhelming power quite overcame me, and I felt the seriousness of life in its full meaning. However, I soon took courage again, laid my Tephillin (prayer-strap) on and implored the Lord to lend me His assistance and protection, taking a solemn oath that from henceforth I would blindly let myself be guided by Him in all things. With this sacred oath and with the firm conviction that the Lord would carry out all to His glory, I went on my way. With great difficulty and many privations I reached Breslau, where I met a man from Russia, who assisted me in obtaining a place as instructor of the Hebrew language in a Polish Jew's family. After staying there a few months I seemed, curiously enough, to be drawn as by an invisible hand towards Vienna. The money I had earned as a teacher amply sufficed to take me there, and after a lengthy search, I found inexpensive lodgings in a Jewish family. (The head of the family is dead, but the wife still lives here, and her son is now, thanks be to God, a dear believing Protestant Christian.) Here I became acquainted with a Jewish shoemaker, who was the first to give me a New Testament in the Hebrew language to read. The very first sentence in that book was sufficient to draw me to it like a magnet, for there it was written what that Talmud-scholar had briefly told me, written clearly and in full, namely, that the Messiah, who until now had been the object of my prayers, my desires and hopes, had actually been born. On asking him to tell me something more about the book, the shoemaker conducted me to the missionary, Herr E. Weiss, who advised me to go to Pastor Schönberger, preacher at Prague, where I found a very friendly welcome. I passed the winter there, but, as Pastor Schönberger was obliged to be away for a year, he took me to his friend, the Rev. D. A. Hefter, L.J.S. missionary at Frankfort-on-the-Main, who kindly took me under his paternal care.

"The year 1881 was a decisive one for me. The Word of Life rooted itself deeper and deeper in my heart; prejudices vanished one by one, and the love of Jesus took their place. I perceived how deeply my heart had been wounded by sin; but at the same time I acknowledged the most lovable of all the children of the earth, the Son of God, who has redeemed me too through the shedding of His innocent blood, and has healed all my wounds. On the 14th of August, 1881, I was baptized by the missionary, Herr Hefter, in the 'Dreikönigskirche' at Frankfort-on-the-Main, receiving the names Nathanael Karl Albert. At first I learnt the art of bookbinding in Frankfort, but as the Rev. D. A. Hefter desired me to become a pupil at the missionary-house in Barmen, I complied with his desire most willingly, regarding this step as one indicated by the Lord. One year I passed in the preparatory-school of the missionary-house, and four years in the seminary itself. During these years I received abundant blessings from the Lord. I was led deeper and deeper into the Spirit of the Word of God, and guided to more independent search by teachers endowed with truly divine minds, and treated with the greatest affection by a friendly circle of brethren, among whom I was permitted, thanks be to God, to grow stronger in faith, more fervent in love, and riper in understanding. To serve the Lord in His empire, and to win souls for Him out of His ancient people of the covenant, was my most coveted desire, and this too the Lord has granted me in His endless goodness and mercy. At the end of the year 1887 I passed my final examinations, and at the beginning of 1888, in answer to the proposal of the British Society for the Propagation of the Gospel among the Jews, I was permitted to begin my active duty among Israel in Vienna. Three years later, in 1891, I received my ordination from the celebrated theologian of Würtemberg, Dr. Burk, in Stuttgart.

"One incontestible certainty has been proved to me both in the wonderful guidance of my life as also in my profession, which I now hold for more than sixteen years, that of myself I can do nothing, not even the slightest thing, and imbued with the conviction of my powerlessness and utter helplessness, of my own poverty and wretchedness, I have learnt to make use of the sweetest privilege of our life, namely, the subjection of my own will to the will of my Saviour, Jesus Christ."

Kaufmann, Rev. Moritz, T.C.D., a native of Germany, convert and student of the L.J.S. about 1860, was ordained Deacon in London, 1865; priest in the diocese of Meath, 1869. He held two livings in Ireland, was Lecturer, Tutor, and Assistant Chaplain of St. Aidan's College, Birkenhead, from 1877 to 1883. In 1884 he was appointed Vicar of Erpingham, and afterward Rector of Ingworth, Norfolk. Dr. Kaufmann obtained the prize for Hebrew, Chaldaic and Syriac, and is the author of the following works: "Socialism, its Nature, its Dangers, and its Remedies Considered," 1874; "Utopias, or Schemes for Social Improvement from Sir Thomas More to Karl Marx," 1879; "Christian Socialism," 1888; "Charles Kingsley, Christian Socialist and Reformer," 1892; "Socialism and Modern Thought," 1895.

Kautz, Christian Friedrich, baptized in Berlin, 1702, published in 1703 "Des 12 jährigen Jesu vom Nazareth Verstand im Fragen und antworten, darüber sich die juden verwundern," also "Erkannte Göttliche Wahrheit aus der Schrift Alten und Neuen Testamentes," Waldenburg, 1716, and a "Catechismus für Juden," 1720.

Keyper, a native of Prague, was Rabbi in Schleusinger, where he was converted and baptized by Superintendent Friedrich Ernest Weis in 1715. He afterwards was lecturer on Jewish antiquities in Altorf and in Regensburg. Later he gave lessons in Talmud and Rabbinics at Bremen. Wolff in Bib. Heb. 3, 4, N. 1356 b. speaks of him as a learned, upright and sincere man.

Kiel, a physician from Roumania, made, as a pious Jew a pilgrimage to Jerusalem, thinking that in the Holy City he would find spiritual satisfaction and peace, but he did not find it in the Judaism that he found there, but in the Gospel which was preached by the missionaries. He and his wife were baptized by Bishop Alexander in 1844, and he laboured afterwards as a medical missionary in Safed.

Klein, Julius Leopold, a native of Hungary, born at Nocskolez, 1810, died in Berlin, 1810. He was a physician, poet and writer. His works appeared in seven volumes, under the title "Dramatische werke," Leipsic, 1871-2.

Köbner, Pastor Julius, was born in Denmark in 1806. Was by profession an optician like Spinoza, but God vouchsafed to him greater spiritual sight than to the philosopher. He embraced Christian faith in the Lutheran Church of which he became a minister, but afterwards joined the Baptists. Endowed with spiritual and mental gifts, he henceforth laboured with great zeal in Copenhagen, where he built the Christian Chapel, and also in many other parts. Later he laboured in Berlin, where he died 1884. His notable writings are, "Das Lied von Gott," an epic poem from the creation to the redemption of the world. "Die Waldenser," a dramatic poem with notes, "Die Neue Erde." On his hundredth birthday, 1906, appeared a hundred of his choicest sermons in the press, under the title "Lebens Wasser."

Kofler, Carl, born in Lemberg, 1820, was baptized with his parents at Breslau in 1822, graduated at the University there, and was appointed Vicar in Bad Lardeck in Silesia in 1851. He is recorded to have been a gifted preacher of the Gospel and a conscientious pastor. He died in 1877.

Koppel, Dr. J., born in the Archduchy of Posen in 1830. He began to learn Hebrew when he was three years old. Afterwards he attended a Roman Catholic school, where he was badly treated, and he imbibed strong prejudices against Christianity. In 1846 he entered a Jewish seminary for teachers at Bromberg, and when he finished his studies, he was appointed teacher by the Government in a town near the Russian border, and also interpreter. At that time he realised that there was a great contrast between the Bible and the Talmud, but he had no inclination towards Christianity whatever. Coming to Berlin, he made the acquaintance of Dr. Jaffe, whose brother was a missionary of the British Society, and he advised him to go to him for Christian instruction. The result was that he was baptized by Jaffe. In 1860, Koppel entered the service of the British Society, and laboured at first in England. In Bristol he became acquainted with George Müller and with his institution, which served him to good purpose in his future activity. Returning the same year to Bromberg, it happened that one day a pair of boots were stolen from him, and a poor beggar boy was suspected of the theft. This incident awakened in Koppel's heart deep compassion towards the poor neglected boys, and he applied to the municipal authorities for permission to found a Home or Ragged School for them where they might receive Christian training. This permission was, after some hesitation, granted, and the Home was opened in 1864, which served at the same time as a refuge for gutter children, orphans, Jewish enquirers and converts. Koppel then displayed great activity together with Dr. Ben Zion, Dr. Mossa and other friends whom he gathered around him. They instructed the children, visited the prisons, preached to the Jews, of whom thirty-five were converted there. Koppel laboured in faith, and the means of support were not wanting. A waiter sent him 200 thaler and rich people helped him liberally. In 1866 there were seventy inmates in the "Home" at Salem. In 1869 Koppel, not feeling strong enough to carry on the work, delivered it to others and went to London, where he did similar work and was well known at the Mildmay Conference Hall. Subsequently he went to Texas to found a colony there.

Kronheim, Joseph Nathaniel, a native of Magdeburg and son of wealthy parents. In his youth he led a restless life, served as a soldier under Napoleon I. in his Russian campaign, and then was schoolmaster in Magdeburg, where he bought a New Testament, to teach moral principles from it. The rabbi, on hearing of this, dissolved the school. He then came to England and made the acquaintance of Bishop Alexander, who preached the Gospel to him. He then took more time to investigate the question at issue between Judaism and Christianity, travelling in the country to sell optical instruments, till he came to the Rev. Wyndham Madden, of Woodhouse Parsonage, near Huddersfield, by whom he was further instructed and baptized in 1832. In 1835 he settled as optician in Belfast. A year later the friends of the Jews there, observing his Christian character, ability, and great Biblical knowledge, asked him to give up his business and become an agent of the Belfast Auxiliary Society, which he did, though he was then sixty years old. Through him a lively interest was awakened in Ireland for the cause of missions among the Jews. He laboured there for seventeen years, and died in 1852.

Krönig, Rev. Joshua Charles Solomon, heard the Gospel in Paris from the L.J.S. missionary Markheim, and was baptized by him in 1857, in the chapel of Lewis Way, when Lord Shaftesbury was one of the sponsors. After doing good work in London as a city missionary, he studied theology at King's College, was ordained by the Archbishop of York, 1871-1872, and was appointed by trustees to the Vicarage of St. Barnabas, Hull, where he laboured for the rest of his life as a faithful minister of the Gospel to his congregation and missionary to his own people, esteemed and beloved by them both. In 1875 he opened a reading-room for Jews, which he called a "Beth hamedrash," in which he placed one of his own converts as house-father. In 1881 he bought a house for this purpose, on which he placed the inscription, "The doors of Zion, house for studying God's Word." In 1884, he told a pathetic story of a Jew who was a blasphemer, but whom the power of the Gospel converted and regenerated, so that he became his assistant in the work of the mission. Krönig was much sought after as a deputation.

Kropveld, Rev. E., Pastor at Ablasserdam in Holland and Secretary of the Dutch Reformed Church Mission to the Jews. He was brought up in strict Jewish orthodoxy. Starting in life in a merchant's office and living carelessly, he one day had a conversation with a Christian peasant, who assured him that he was certain of entering at last into the heavenly Canaan. This made a deep impression upon him, and he began to live in stricter conformity with Judaism. At the age of seventeen he heard the L.J.S. missionary Pauli preach, and felt the power of the Gospel message, which led to his being baptized. He then became a colporteur of religious books, when he suffered much from his friends, yet lived so economically that he managed to save sufficient money to enable him to study for the ministry. He then became Pastor in Rundem, Minnertsga, and at last in Ablasserdam. He wrote several books in relation to the Jews.

Kuh, Christian Daniel, a merchant in Breslau, having been convinced of the truth of Christianity, was baptized in the Evangelical Church at Breslau in 1805. The result was that his wife and three children, his brother-in-law Hans August Fisher, and his fiancée followed his example.

Kunert, Rev. Karl, was born on May 25th, 1870, at Krotoschin, in Posen, one of the Prussian provinces. Of his history he says:—"My father was a furrier, who, in the family of his grandfather, a rabbi at Breslau, received not only the usual superficial knowledge of Judaism, but at the same time a truly orthodox education, and, as a pious Jew, he took good care that the laws of his people should be strictly kept by his whole family.

"I was named Karl, after this great grandfather, and I was expected to follow his profession likewise. As far as I can remember, I assisted at Divine service every morning and evening from about the third year of my life, and from the age of four I joined in the prayers whenever they were offered. Nor were the other branches of my education in any way neglected. Being able to read and write when quite a little boy of five, I became well versed in the history of my people and country. When nine years of age I was sent to the college of my native town, and later on, when my parents removed to Breslau, I visited the Catholic college of that town, but at the same time the Jewish school. It was at this period of my life that I got a very strong antipathy to Christ and His adherents. Is that to be wondered at? All I saw was the thoughtless worship of Popish idols. And then, the greater evil to my young soul was wrought by my fellow-pupils, who, though educated in the Catholic faith, nevertheless found much pleasure in laughing at each new thought or religious exercise, and spent much time in reading all kinds of immoral books.

"I was very fond of reading, and in the memorable year 1885, the Lord led me to purchase the New Testament. There was a certain sacristan at Breslau who sold the books and tracts of the British and Foreign Bible Society, and often on Sundays, about dinner time, I went to see him and to buy books to read. In this way I came into possession of the New Testament in Greek, German and French. But the sacristan never uttered a word in favour of the Gospel, and I thought him a very greedy man who sold Christian books for the only purpose of gaining money. Such behaviour in a professing Christian, together with the sad experiences in my school-time, made me an embittered enemy of Christ and His Church. During my time at college I visited the University and the Rabbinic Seminary, in order to prepare myself for the chosen profession of a Rabbi. The bitter hatred of all who confessed Christ grew more and more intense, and at last, I triumphantly delivered a public lecture at Berlin against Christianity.

"But already, at the time of my visiting the Rabbinic Seminary, I felt an inner restlessness, and even when I changed theological studies for other pursuits, this uneasiness would not quit me. I used to perform the Jewish law with a still greater zeal, notwithstanding that the inner voice told me most distinctly that I was wrong and would never find true happiness in this way. I could speak to no one about this conflict of my soul. The Jews did not understand me, and Christian people I most heartily despised.

"I then resolved to go to Paris, firmly believing that new surroundings would restore my peace of mind, and I felt I must conquer the heartfelt unrest at any rate. But on the very day of my arrival in Paris I took the train for Antwerp, and the next morning found me wandering about the streets of that town in dread despair. At length I resolved to return home, and that once more at Berlin I would seek rest in work. But in vain. I wandered under the old trees of the Tiergarten for long hours wrestling with my God, whom I was willing to serve, but after my own fashion as a Jew. I would not yield, and though I was hardly able to bear this inward conflict longer, I still went on with praying in public on the Day of Atonement.

"At the close of November, 1898, my anxiety grew so strong that I resolved to start for Altona, in order to be thoroughly instructed about Christianity, in a mission house. Nobody had told me of such an institution, but by chance I learned of its existence from one of its former inmates. The 26th of November, 1898, found me at Hamburg. But still the old Adam would not yield, and I never entered the mission house till the utmost need forced me to go and see the Rev. A. Frank. He received me most kindly, and was willing to give me shelter in the house, but told me that, like all other inmates, I would have to engage in manual labour. I most gladly agreed to this, and I became a pupil of the mission on December 1st.

"Far from the noise and influence of the world I first met my Saviour in all His glory. There was no question now about justification by performing Moses' laws; His light made me see my sins in all their awfulness, and I broke down crying, 'My punishment is greater than I can bear' (Gen. iv. 13). But soon Divine love made me sing, 'My life is preserved' (Gen. xxxii. 30), and all my heart went out to my Saviour who had done so much for me. I was baptized on April 23rd by Pastor Aston. For a short time after I stayed at Hamburg as a private teacher, and the Lord's blessing was with me; but I was soon asked by our dear Pastor Dworkowicz if I would be willing to work as missionary to the Jews, and he felt I might be of service at Königsberg. Circumstances at the beginning of 1901 made my way clear. I knew then that it was after my Saviour's will that I should enter upon this work; so I applied to the British Society for the Propagation of the Gospel among the Jews, and I was accepted on June 9th, on the recommendation of Pastors Dworkowicz, Aston and Frank, of Hamburg. I commenced work there under the direction of the first named, but on March 15, 1902, I started for Königsberg, in order to labour in that city for the glory of God my Saviour. 'The Lord hath done great things for us, whereof we are glad' (Ps. cxxvi. 3)."

Landsman, Daniel, was living in Jerusalem about 1870, maintaining himself by his handiwork as a strict, pious Jew. Whenever the L.J.S. missionary Stern met him he used to preach Christ crucified to him, so that at last he, in a passion, assaulted Stern violently, but at length was conquered by the Gospel, and then became his best friend. After his baptism in the Holy City he witnessed for Christ there before the Jews for some time. Then a position as assistant missionary was offered him in the Scotch Presbyterian mission at Constantinople, where he zealously laboured for seventeen years, and Bassin, afterward a missionary was one of those in whose conversion he was instrumental. He then emigrated to the United States, and was appointed by the Lutheran Synod at Missouri as missionary in New York about 1883, where he was blessed in his efforts to win souls for the Kingdom of God. He wrote the following tracts, partly in Hebrew and Yiddish, "Jeshua Sar ha Panim"; "Jeshua ha Nozri ist der Messiah Emeth," "Memra," "Shabbath Feiertage und Beschneidung"; "Was sagen die Rabbinere über Maschiah"; "Was sagt die Kabbalah, &c., über die Dreieinigkeit Gottes," 1888.

Laseron, Dr. Michael Maximilian August Heinrich, born in Königsberg, 1819, died in London, 1894. His father was a rabbi, but died on the same day, as his mother, when he was only seven years old. Laseron was then brought up by bigoted relations, who were not very kind to him. Owing to this he had no great love for the Jews, but rather sought after Christians, from whom he learned to know the Lord Jesus as his Saviour. He did not conceal his convictions, but told his relatives that he had a desire to become a Christian. Thereupon they so illtreated him that his life was in danger; so when he was seventeen, he escaped on foot to Frankfort, enduring great hardship on the way. Then he was instructed and baptized by Pastor Keimers, but he could not remain in Frankfort on account of persecution by the Jews, so he went to Basel. Scarcely had he arrived there, when he got very ill, and the wife of the missionary, a lady by the name of Haslen, nursed him till he recovered. Friends in Switzerland recommended him to the L.J.S., and he was for a time in the Operative Jewish Converts' Institution, Palestine Place. Then he entered as a student the newly-founded Missionary Training College of the British Jews' Society, and remained there over two years. However, though he was interested in the Jewish mission, and took practical part in the same, yet he felt that he was called to be a medical man, and the Committee allowed him to leave in 1849. Thereupon he went to Erlangen and studied medicine, and at the same time practised homœopathy privately. Laseron then returned to London, and was a successful practitioner. Settling at Edmonton in 1854, he there lost his eldest child. This was the occasion for a call to a great enterprise of faith which bore glorious fruit. The bereaved parents noticing in the street poor, half-starved children, resorted to prayer and then resolved to establish an asylum for poor children where they could receive a good education. An Irish lady hearing of it, sent him £3; with this encouragement he hired a house, appointed a teacher, and opened the school in 1856, having sixteen scholars on the fore-noon of the first day and more in the afternoon. He also built a chapel. In a few months the school was so full that he could not admit any more children. Then he opened evening classes and services on Sunday, which were attended by 150 persons, who seldom went to a place of worship. In answer to earnest prayer Dr. Laseron received small and large, and even very large, gifts of money for his work in a most remarkable manner, often from people who were entire strangers to him, notably the brothers Samuel and John Morley supported him very generously, so that he was enabled to establish the Evangelical Protestant Deaconesses' Training Institution at Tottenham, now called The Prince of Wales's General Hospital. Dr. Laseron reached the age of 75, and before his departure he asked a friend to write to his children in Australia—"I thank God that I am surrounded by such as love me and Him."

Laseron, Rev. David, came to Edinburgh from Germany, and maintained himself there by giving lessons in German and in Hebrew. He had also Christian pupils who visited him when he was sick and from whose young lips he first heard of the great Physician of souls. After his baptism in 1844 he was sent as a missionary to Cochin, where he established schools for heathen and Jewish children. In 1852, these schools were attended by 16 white Jewish boys, 112 black Jewish boys and 24 girls. Laseron baptized one Jew there by the name of Jehil Benjamin, in 1849. He was recalled home in 1855, owing to some disagreement with his colleague.

Lasson, Adolf, born in Alt Strelitz, 1859, embraced Christianity while he was tutor of Philosophy in the University of Berlin. He wrote the following works: "Fichte über das Verhältniss von Staat und Kirche," Berlin, 1863; "Meister Eckhardt der Mystiker," 1878; "Das Cultur ideal und der Krieg," 1868; "Principien der Zukunft des Volkesrechts," 1871. In reference to religion, he belonged to the evangelical party in the German Church. The year of his baptism is not known.

Laub, P. B., born in the Bukowina, Austria, and received a strictly orthodox Jewish education. Receiving a New Testament from some one, he became convinced of the truth of Christianity, and then went to London, where he came in contact with the writer, who recommended him to the Operative Jewish Converts' Institution, but he soon left for Stuttgart, and was baptized by Gottheil there. He then studied at Basel, but wishing to devote his life to the Jewish Mission, he went to the Institutum Delitzschianum, in Leipzig, to prepare himself for future work. In 1889, he went to assist Mr. Flad in Tunis, and then was called by the French, and afterwards by the Swiss Missionary Society to be their missionary in Alsace.

Lauria, Rabbi Elieser, was one of several Rabbis who became Christians in Jerusalem in the first half of the nineteenth century. He was baptized by Bishop Alexander in 1843, whereupon he was forced by the Jewish authorities to divorce his wife, who was sent by them back to Russia. She, however, returned to him in 1846, and in the next year she too made a public confession of her faith in our Saviour. Henceforth she assisted her husband in winning souls, and they laboured together at Cairo, until her death of cholera in 1849. Lauria opened a mission school there in 1850. He was much esteemed, even by the rabbis, and he circulated the Scriptures as far as Arabia, and the mission was not without results.

Lazarus, Joshua George, was baptized with his wife and two children in Liverpool, under the ministry of Rev. H. S. Joseph. In 1842, he became his assistant there and in Manchester. In 1851, Lazarus reported that sixty-eight Jews had been baptized since he entered upon his labours in the two cities. He retired on account of feeble health in 1853, and died in 1869.

Lebert, Herman, M.D. (Levy), born 1813, died 1878. He as a Christian doctor was very distinguished. Friedrich Wilhelm IV. bestowed upon him the gold medal for Art and Science. He became Professor of Medicine in Breslau, 1859. His literary works are: "Anatomie Pathologique générale et speciale," 2 vols., 1854-62, for which the Parisian Academy gave him the prize. "Handbuch der Practischen Medicin," 2 vols., 1859.

Lebrecht, Abraham (Herz), born at Gross-Glogau Germany, 1706. At the age of seventeen both his parents died, and his relatives sent him to a Jewish high school at Prague. In 1739, he was a teacher at Belgrade, and when the Turks captured the city, they sold him and Newman, son of a Lutheran pastor, with many others, as slaves. The master tempted Newman to sin, but he resisted, and was cruelly beaten. The master then tried to make him yield through the medium of Herz, but Newman said to him: "I cannot offend my Lord Jesus, and would rather die than commit sin." This made a strong impression upon the young Jew, and henceforth he became very anxious about the state of his soul, and the other preached to him the good tidings of salvation through Christ. Newman died from the stripes he had received, and Herz was sold to Hadshi Mustapha, who brought him to Smyrna in 1741. There the Jewish community bought his release, presented him with sixteen ducats, and sent him to Constantinople, whence he made his way back to Germany, where in various ways he experienced the lovingkindness of God. Twice when he was in great despair, and was about to commit suicide, he was providentially saved and brought to his senses by Christians, who had come to him at the right moment. In his wanderings he visited Friedrich Augusti, the well-known convert, who had had similar trials. Finally, he was baptized on Whitsunday, 1744, when he assumed the name of Lebrecht (Live right), and refused to receive a present from his sponsors, which it was the custom to give. He then lived as a consistent Christian to the age of 70, and died in 1776. This extract is taken by Pastor de le Roi from Lebrecht's autobiography, which closes with a prayer for the conversion of Israel.

Lederer, Gideon R., born in 1804. As the son of a rabbi he was educated in strict rabbinical orthodoxy, and for a time was a rabbi himself. He and his wife were converted under the ministry of the early Scotch missionaries, and afterwards assisted them to spread the Gospel in Hungary. In 1853, he came to London, but soon after went to New York, where he laboured for the rest of his days, as a humble city missionary, with much blessing. He edited a periodical entitled, "The Israelite Indeed," and the writer knew him as such an one himself.

Leener, de Louis, a Dutch convert of the nineteenth century, was a respected author. Among his works are these—(1) "Ben Onie, Tafereelen uit het dagboek van een tot het Christendom bekeerden Israelit," (2) "De waarde vrouw in Israel," (3) "De Nederlandsche jood," (4) "Ons Pascha," Amsterdam, 1865-70.

Lehrs, Karl, was born in Königsberg in 1802, and died 1878. It is recorded that while studying in Berlin he became a Christian from conviction, and was baptized in 1822. A number of his relatives were influenced by him for Christianity. He was a classical teacher in several schools, and then Professor at the University of Königsberg. He published a book of considerable merit under the title, "De Aristarchi Studiis Homericis," 1833; "Questiones Epicae," 1837; "Pindars-scholien," 1873.

Leibnisth, Samuel, born 1823, was a Jewish teacher, and after his conversion, about 1868, devoted his leisure to voluntary missionary work among the Jews in Germany. In 1874, he was appointed missionary at Elberfeld, where he died in 1882.

Leitner, H. C., was won for the Master by the Rev. C. A. Schönberger. He laboured at Constantinople as a very able teacher in the Scotch mission schools for many years.

Leitner, Dr. M., born at Pesth in 1800, studied medicine and settled as a practitioner at Broussa in Turkey. Having come into possession of a New Testament, he read it carefully, and was converted and baptized in 1844. He then gave up his lucrative position and devoted his life to missionary work. He was the L.J.S. medical missionary at Constantinople from 1853 to 1861, when he died of fever.

Leo, Dr., a physician in Warsaw, after having had intercourse with the L.J.S. missionaries for eight years, became fully convinced of the truth of the Gospel, and was baptized with his family in 1831.

Leonhard, Friedrich Conrad, a convert in the latter half of the eighteenth century, published a dialogue under the title, "Erweis dass die Rabbinen Schnurstracks wider dass Gesetz Moses lehren, Aus den Kirchengesetzbüchern der heutigen Juden geführt," with a preface by Pastor Siegmund Mörl, Nürnberg, 1781.

Lessman, Daniel, was born in Soldin (Brandenburg), 1794, studied medicine in Berlin, was wounded in the war, baptized in 1824, he became a great author, novelist, biographer and poet.

Levi, Jacob, a native of Smyrna, according to the report of Dr. Buchanan, heard the Gospel from a C.M.S. missionary. He then bought a New Testament and studied it with the intention of refuting the arguments of the missionary, and for this purpose he translated it into Hebrew, but the result was that he became a believer and preached Christ to Jews, Mohammedans and Christians.

Levi, Jacob, baptized by the missionaries Lewis and Hartley at Athens, about 1840-1. Was cast into prison by the Rabbis ten times. In the prison at Casanegra, he was bastinadoed and kept six months, but he declared if he was there a thousand years he would still confess that Jesus was the true Messiah.

Levi, Dr. Leone, was born in Ancona, 1802, and settled in England. An article of his in the "Liverpool Album," in 1849, occasioned the establishment of the Chamber of Commerce, of which he became secretary. He joined the Presbyterian Church, was author of "Commercial Laws, their Principles and Administration," 1850-52; "Wages and Earnings of the Working Classes," 1867; "History of British Commerce and of the Economic Progress of the British Nation," 1863-70. He became professor of political economy at King's College in 1862; barrister in Lincoln's Inn, 1859; D.L. of Tübingen, 1861: and died in 1888.

Levien, Edward, was born in 1818, of highly respectable Jewish parents, nearly related to the distinguished Goldsmids. His parents returned to the true faith, and were baptized and admitted into the Church of England, with their children, when the latter were yet of tender age. He was educated at Shrewsbury Grammar School, under Drs. Butler and Kennedy, and at Balliol College, Oxford, where he took honours in classics. In that department he filled a professor's chair at Glasgow. His great skill in ancient manuscripts, and intimate acquaintance with historical lore commended him, in 1850, to an important post in the MSS. department of the British Museum. This post he held for nearly a quarter of a century, with advantage to the public and credit to himself. He was also honorary secretary of the British Archæological Association, to which he rendered essential service in promoting its prosperity, in various ways, literary and otherwise. His loss to that Association was as keenly felt by their Committee as by his most intimate friends. The catalogue of the British Museum has several pages devoted to his literary productions.

Levinsohn, Hessel, a brother of the next named, who together with his parents had anathematized Isaac on account of his supposed apostasy, was in the first place influenced by him through correspondence, not to pass such a harsh judgment upon himself. Then, when he came to England, he was gradually won by him and other Hebrew Christians to read the New Testament, and to search the Scriptures earnestly, until he too could publicly confess that Jesus was his own Redeemer. He afterward became a missionary of the British Society for the Propagation of the Gospel amongst the Jews.

Levinson, Rev. Isaac, was born in Kovno (Russia), in 1855. His father was a pious man, and used to fast every Monday and Thursday. When Isaac was five years old, his father himself taught him Hebrew, and then sent him to school, where he made rapid progress in learning, so that at the age of eight he could read the Pentateuch with the Targum and Rashi's commentary. Henceforth he studied mostly the Talmud, in which he felt no delight nor even satisfaction, especially when at thirteen years of age he became bar mitsvah (confirmed), and began to realize responsibility for his sins. This caused him to lay aside the doctrines of men, and to study more diligently the Word of God. In 1871 he took leave of his parents, and after much hardship and God's loving care on the journey, arrived in London, September 19th, with the intention to go from there to America or Australia. But just as he landed he was robbed of the little baggage he possessed, and a kind Jew took him to his house, with whom he spent the Day of Atonement. Subsequently he once passed by the L.J.S. Chapel at Palestine Place, and noticed a Hebrew inscription on the front. Thinking it was a synagogue he entered, and was surprised to find that it was a Christian place of worship, where the prayers were said in Hebrew. He listened to the service, and after it was over, a Hebrew Christian spoke to him, and told him that he had found peace in believing in Jesus as the Messiah. This was exactly what Isaac was searching for. He then made the acquaintance of Dr. Stern, was instructed and baptized by him, and entered the Operative Jewish Converts' Institution. After a time Levinson was for some years a clerk in the R.T.S., where he made good use of his time in preparing himself for studying in Spurgeon's College. He was then ordained to the Baptist ministry, and was engaged by the British Society as deputational secretary, in which capacity he laboured zealously and ably for some years, until he was called to succeed the late Rev. John Dunlop, as chief secretary of the same Society.

Levy, Benjamin, was the son of Moses Levy, one of a well-known firm of shipowners in London. When he was quite a young man he set up in business as a clothier and draper in Holborn. Subsequently he removed to Sunderland, where he spent the last forty-two years of his life; and so greatly did he prosper that he opened branches of his business in Shields, Stockton, Middlesborough, West Hartlepool and Barrow in Furness. His admission by baptism into the Church of Christ took place when he was twenty-six years old. Before then he had drifted away from the moorings of the synagogue, and then soon followed his total neglect of all religious observance, and all belief in the Bible. It was at this crisis in his religious life that he was brought under decidedly Christian influences. He came in contact with a clergyman of the Church of England, who led him to accept Christ and Him crucified; after which he ever remained a faithful follower of the Lord Jesus, and a promoter of Christian work. He became Warden of St. Thomas', Sunderland, for which Church he did a great deal. He was elected member of the Town Council of Bishopwearmouth in 1861, and in 1871 he was made Alderman of the Sunderland Ward; had he lived longer, he would have attained the chief civil dignity there. His funeral was attended by the whole Town Council in its official capacity. He left a family of four sons and five daughters, all of whom were doing well at that time.

Levy, Philip, was converted in England, at the beginning of the eighteenth century. He published an English, Hebrew, and Chaldee Grammar in 1705, at Oxford.

Lewald, Fanny, daughter of a Jewish banker at Königsberg, and born 1811, became a member of the Evangelical Church by baptism in 1828. She is distinguished as a great authoress. Her works comprise twelve vols., six of them under the title, "Meine Lebens Geschichte" (Autobiography), Berlin, 1871-75. She died at the age of 78, in 1889.

Lewis, Dr. de Leno, was editor of "Israel's Watchman," at Baltimore, 1888.

Lichtenstein, George Philipp (Susskind Mayer), was born at Frankfort in 1606, and became a Christian through intercourse with pious Christians, and through hearing Christian hymns.

Lichtenstein, Jacob, the brother of the above, born in 1826, became a more famous pastor and theologian. He published "Das Leben unsers Herrn," Erlangen, 1855; "Prüfet alles und das Gute behaltet," 1870. He died in 1875.

Lichtenstein, Jehiel Zebi (Hershensohn), was born at Jassy, in 1831, and brought up in Bessarabia, among the Chassidim and Kabbalists. Having received a New Testament at Jassy, he studied it diligently, and being convinced that Jesus was the Messiah, he baptized himself in a river in 1855. In 1868, he published a Kabbalistic book, entitled, "Limude hanebiim," in which he tried to show that the teaching of the Kabbalah and of the New Testament are identical. In 1872, he came to London and was baptized by Dr. Stern. He then assisted for a short time Mr. Dworkowicz in Warsaw and Pastor Weber in Neudeklslau. From 1874 to 1879 he laboured as a missionary of the Berlin Society in Berlin. He then was for a time in Russia, whence he went to Leipzig in 1885, where he was afterwards appointed to be one of the tutors at the Institutum Delitzschianum. He is the author, besides the above-mentioned, of the following Hebrew works:—"Chizzuk Emunah Emeth" (A defence of Christianity against the Jewish book "Chizzuk Emunah,") 1879; "Toldoth Jeshua," a refutation of the book under that name, 1883; "A Short Rabbinic Commentary on the whole of the New Testament," published gradually. Lichtenstein also translated the whole of the Old Testament into Yiddish for the British and Foreign Bible Society, of which parts have appeared.

Lichtenstein, Johann Daniel, son of the above, who was baptized in his youth, became afterwards a very devoted Pastor in Frankfort. It is recorded that he displayed self-sacrificing activity, especially among the sick and the prisoners. He died in 1862, and in allusion to his name "Lightstone," the people said of him that "he was a light which consumed itself."

Lichtenstein, Moritz, born 1824, embraced Christianity in 1842 together with his mother and brothers and sisters. Moritz became a preacher of the Gospel in 1855, and died 1876.

Lichtenstein, Rabbi J., is one of the most remarkable converts to Christianity in the nineteenth century. The story is briefly this: Finding one day a New Testament in the school under his charge, he took it away, and hid it in his library. Then during an anti-Semitic agitation in Hungary he, thinking that there must be something in the teaching of the New Testament, which excited enmity against the Jews, examined it carefully, and was convinced of the contrary, and more, he began to admire and to love the Lord Jesus, and gradually to quote passages from the New Testament in his sermons in the synagogue of Tapio Szele, of which he had been minister for forty years. He also wrote three pamphlets—"Der Talmud auf der Anklage Bank," Budapesth, 1866; "Mein Zeugniss," 1886; "Die Liebe und die Bekehrung, ein sehr ernstes wort zu sehr ernster Zeit." At last some of his congregation accused him to the chief rabbi of Budapest of heterodoxy. Rabbi Lichtenstein then confessed his faith in Jesus Christ crucified. The result was that he had to resign his office, and to the end of his life he lived as a Christian, constantly preaching the Gospel in Pesth though not baptized. He died in the Lord in 1908.

Lipschitz, Benjamin, a convert to Christianity, died 1876, in Vienna, leaving to the inhabitants of his birthplace, Kriegshaber, near Augsburg, 70,000 gulden, to be equally divided between Jews and Christians. Besides this he bequeathed 35,000 gulden to the Jewish Congregation of Augsburg, 100,000 gulden for the Jewish Home at Munich, and 100,000 gulden for the Jewish Home at Vienna.

Lipshytz, Christlieb T., Director of the Barbican Mission to the Jews, London. Born in 1858 at Warsaw, the capital of Poland, he was brought up in strict Judaism, according to the principles of his orthodox Jewish parents. It was essential that he should undergo a Talmudical Jewish training, and in addition he was given a thorough secular education. When he was five years of age, his eldest sister became a Christian, and for this she endured severe persecution. Her testimony made a deep impression on the mind of her brother, and awakened a desire in his heart to know what it was that Christianity really taught. So strong was this desire that while at the secular high school in his native city, he embraced every possible opportunity of listening to the religious instruction given to the Gentile pupils. For this he was chastised by his father, but the severe punishment inflicted was of no avail, for the Spirit of God had directed the message of the Gospel home to his heart, and within a short time he surrendered to the Lord. The bitter persecution through which his sister had passed was a vivid and painful memory, and it is not surprising that Lipshytz hesitated to incur the same suffering by making a public confession in his native place. Eventually he went away to Königsberg. Here, after a course of instruction by a missionary of the London Jews' Society (Mr. Skolkowski) and the Rev. Konsistorialrath Dr. Kahle, he was baptized on the 19th October, 1878. After further study and preparation he worked under the auspices of the home mission in the North of Germany, and afterwards in connexion with the mission among Jews in the West of Germany. Coming to England, Mr. Lipshytz was for some time superintendent of the Wanderers' Home, under the direction of the late Rev. J. M. Eppstein. At the close of 1887 he became assistant missionary to the Rev. Paul Warschawski. When the latter relinquished the mission on account of failing health, the work was in danger of coming to an untimely end. At this crisis Prebendary Gordon Calthrop, who became the first President, called together a number of friends, with the result that Mr. Lipshytz was asked to undertake the re-organization of the work. After prayerful consideration, the invitation was accepted. For two years and a-half the mission was housed in London Wall, thence a removal was made to larger premises in Finsbury Square, which were occupied for seven years. From the first, Mr. Lipshytz exercised remarkable tact and ability, and it became increasingly evident that under his able direction the mission was destined to become a powerful agency in proclaiming the Gospel to the Jews and winning their allegiance to Christ. Prebendary Gordon Calthrop had now passed to his rest, and Archdeacon Sinclair succeeded as President, to be followed after a time by Prebendary H. W. Webb-Peploe, a life-long friend of Israel. With his unfailing energy and enthusiasm, Mr. Lipshytz set about raising a memorial to the memory of the first President of the mission, and in this he had from the first the hearty co-operation of the devoted men who formed his council. The outcome was the erection of the perfectly equipped and commodious headquarters of the Barbican Mission situated on the main thoroughfare of Whitechapel, and known as "The Gordon Calthrop Memorial," which was dedicated and opened in the spring of 1901. Besides the mission house and church, the property includes a spacious open-air preaching ground, with a stone pulpit. The entire scheme involved an outlay of £13,000, the whole of which sum was soon raised. Having succeeded in this matter, Mr. Lipshytz realized the necessity for providing a Home for Converts and Enquirers, and a permanent residence for the head of the mission. This he was also able to accomplish, and the Home at Mitcham, which cost £3,500, was soon freed from debt. With all his undertakings Mr. Lipshytz was careful to see that the spiritual work of the mission was not neglected. "First things" were given first place: hence the mission abundantly prospered in his hands.

Löbel, Carl Friedrich Raphael, a native of Lissa, in Prussian Poland, was baptized by Pastor Hasselman in Soran, in 1825. He studied Pedagogy, became a very effective schoolmaster, and wrote:— "Gebete für die Schule," 1836; "Erklärungen der Episteln," 1859. He founded a Rescue Home, and died in 1869.

Lobgott, Abraham Meyer (sometimes called Gottlob), a native of Posen, was instructed and baptized by Pastor Schultz in Berlin in 1769. He studied theology in Halle. He translated Elias Levita's "Massoreth ha Massorah," which Dr. Semler published in 1773. He also translated the first three chapters of Mendelssohn's Judæo-German Pentateuch into German, Erlangen, 1786. He published in 1775, during the time of his studies, "Sententiae Rabb. de successione ab intestato et testimentaria collectae a R. Joseph Karo" (Schulchan Aruch).

Lopes, Sir Manasseh Massey, Bart., was born in Jamaica in 1755, and died 1838. He belonged to the Sephardim Jews. Both he and his father Mordecai Rodriguez Lopes embraced Christianity in 1802. In that year Manasseh was returned to Parliament as member for New Romney and was created a baronet in 1805. At the next election, he was returned as member for Barnstaple, and lastly, for Westbury, where he held also the office of Recorder, in addition to being a magistrate for two counties.

Lotka, Rev. J., a native of Russian Poland, where he was brought up by his parents in strict orthodoxy, but as he arrived at the age of discretion, he somehow managed to study, besides Hebrew and the Talmud, the Polish and the German languages. Becoming acquainted with much Christian literature he had a great desire to read the New Testament, and this led him to give up the position of a Jewish teacher and to come to London for the purpose of receiving further Christian instruction by Dr. Ewald, who baptized him on November 22, 1863. About two years later he went from the Operative Jewish Converts' Institution to Basel, studied theology, and was sent out to labour as a Pastor among the Germans in Illinois, U.S.A. In 1879 he was appointed Professor of Hebrew in an Episcopal Seminary near Chicago, where he did also missionary work among the Jews. In 1872, he joined the L.J.S. and was sent to Lemberg, where he laboured for ten years, and visited many towns in Galicia. In 1881, after he had been on a tour of enquiry with the Rev. Frederick Smith in the Crimea, he was sent to Persia, where he remained from two to three years, and laid, so to speak, a solid foundation for the revived mission there. He subsequently laboured for a few years at Posen and Bucharest, and much longer in Birmingham, and then succeeded the Rev. J. C. S. Kroenig at Hull. He was the author of several tracts.

Löwe, H. G. F., a Hebrew Christian living in Hamburg. With a view to make known, both to Jews, and Christians, the nature of rabbinic Judaism, he wrote the following works:—1. A translation of the first chapter of Berachoth (Benedictions), with preface, introduction, and three appendices, 1836. 2. A translation of four parts of the Shulchan Aruch Aben Ezra, Hoshen Hamishpat, Orach Hayim and Yoreh Deah, 1836-1840.

Löwen, Moses Gotthold (Pseudon, Hananiah Berliner), was born August 8, 1859, just at the time when his father, dressed in mourning, was sitting on the floor in the synagogue, bewailing the destruction of Jerusalem. When the father returned home, a near relative presented him with his firstborn son. His parents educated him after the manner of orthodox Jews, and he studied diligently the Talmud and the "Shulchan Aruch," but very little the Old Testament. When the boy was fifteen years of age, he was employed by the rabbi of Sombar, in Galicia, as a copyist, and for this he received from him instruction in rabbinical writings, in the Bible, and in religious philological literature. This distinguished savant, Joshua Hullas by name, was liberal-minded and exercised a salutary influence upon the boy. Later on he perceived the untenableness of the rabbinic views of the world, and gave up the idea of becoming a rabbi as his parents wished. He then devoted himself to commerce, but found no pleasure in it. Then he met the Rev. J. Lotka, missionary of the L.J.S. at Lemberg, and for the first time learned to know the New Testament and other Christian literature; and after an inward struggle, lasting ten years, in which the late Professor Franz Delitzsch encouraged him to persevere, he threw himself at the feet of Jesus, and became His faithful disciple. He was admitted into the Church of Christ by baptism, by the Rev. P. E. Gottheil, in Stuttgart, in 1886. Two years later he entered the service of the Berlin Society for Promoting Christianity among the Jews, under whom for years he laboured with great blessing upon his efforts. Löwen's work was mostly of a literary character. In 1888, he wrote a useful booklet in Yiddish, entitled "Siach l'Elohim," through which he introduced the jargon of the Eastern Jews into Christian literature. A year later he joined Chr. Theophilus Lucky, in editing the Hebrew monthly periodical, "Eduth l'Israel." This was and remained the first Jewish Christian periodical in the sacred language. He worked at this difficult post for only two years, but continued in co-operation with Professor Dalman for fifteen years in the publication of his monthly Yiddish periodical, "Berith Am." He also contributed numerous articles, poems, narratives, etc., to "Nathanael" and to "Messiasbote," publications of the Berlin Society. On Löwen's suggestion, the International Jewish Missionary Conference at Leipzig in 1897, resolved to offer a prize for a life of Christ in Yiddish. Amongst the competitors was the well-known Joseph Rabinowitz, but the umpires, Professor Strack and the Rev. A. Bernstein, adjudged the prize to Löwen's work, which is entitled "Podeh Umazil," which has found great acceptance among the Jews. In 1901 a collection of essays appeared from his pen, under the title, "Brod und Salz" (bread and salt), which was gladly read. He also brought out a series of booklets entitled "Orchim," which was of the greatest missionary value. Löwen was stationed in Berlin, Lemberg, Posen, and Vienna, where he continued to testify to the Jews of the unsearchable riches of Christ, and the Lord crowned his work with success, in that he was permitted to witness a spirit of enquiry among the Jews, not a few of whom acknowledged Him as their Lord and Saviour through his labours.

Löwenthal, Rev. Isidor, a native of Posen, where he received a liberal education, finishing his studies at the Gymnasium at the age of seventeen. His father wished him to enter into business, but he had no taste for such a life. With companions of the same age, he founded a liberal political union, and owing to a poem of a radical character, which he recited in public, he was arrested by the police. For this reason he emigrated to New York in 1846. On his arrival he tried to get employment, but failed. He was then obliged to become a pedlar. One cold November day he offered his goods to the Rev. S. M. Gayley, of Wilmington, Delaware, who, noticing his poor plight, invited him to his house, where in conversation he soon learned that Löwenthal was well educated. He then offered him hospitality until he should find a situation as teacher of German and French. This he procured for him in Fayette College at Easton, Pa., in 1847. There Löwenthal was indefatigable in his studies of the English language and literature. His iron will and his excellent memory enabled him soon to overcome all difficulties. Hitherto he had not revealed to Mr. Gayley his Jewish nationality, but now he not only did this but also told him that the family prayers and the services which he had attended had led him to study the Scriptures, and that he was convinced of the truth of Christianity. He was then baptized by Mr. Gayley in the Presbyterian Church. In 1848 he became teacher of languages at Mount Holly Collegiate School, where he remained several years. Mr. Philipps, of the First Presbyterian Church, New York, advised him to study for the ministry, and he entered the Theological Seminary at Princeton, New Jersey in 1852. During his course there he contributed articles to the "Biblical Repository." When about to leave the Seminary, he gave a lecture on Indian missions and then offered his services to the Board of Foreign Missions. The Board sent him in 1856 to Afghanistan. He acquired the language in one year, so that he could preach in it fluently; but he was only permitted to labour there seven years. During this short time he translated the whole of the New Testament in Pushtu and printed it, and compiled a dictionary of that language which he left in manuscript. He preached easily in five languages, and none knew the East better than he did. He possessed the largest collection of Asiatic MSS. and rare books that ever was the lot of a European. He was beloved by the natives and Europeans alike. Sir John Lawrence, especially during the mutiny, consulted him as a friend. He preached uninterruptedly in Afghanistan and in the Khyber Pass. At the last, he was shot dead by his own servant, it is said through a mistake, who, seeing him walking on the roof at night, took him for a thief. This was in 1864, when he was only thirty-eight.

Lowitz, Rev. J., laboured for years as a missionary of the British Society at Algiers, where he also acted as agent for the British and Foreign Bible Society. In 1872 he succeeded Davidsohn as principal of the British Society's Home for Converts and Enquirers, at 28, Alfred Place, Bedford Square, London.

Lucky, Rev. C. Theophilus, a native of Tisminitz, in Galicia, and a most remarkable convert to Christianity in the nineteenth century. He was known not only as a great Hebrew scholar, writing Hebrew in classical style as a living language, and as thoroughly conversant with the whole range of Jewish literature, but also as possessing a wide knowledge of Christian literature. Having studied at the Berlin University and High School for the knowledge of Judaism, and making researches in philosophical and religious subjects, he was led to become a believer. Lucky received Evangelical ordination in New York. In 1887 he first published a Hebrew periodical, "Eduth le Israel," which he continued for some years, when he returned to Galicia and took up his residence in Stanislau. There he lived and laboured among his brethren, preaching by the written and spoken word, but above all by his example, scarcely receiving any help from men. He was a living illustration of a Hebrew Christian of the first century; though thoroughly Orthodox as to the cardinal doctrines of Christianity, yet he believed that it was incumbent upon him to observe the Jewish Sabbath and all other Jewish festivals and the dietary laws, not for the sake of being justified by the works of the law, but for the sake of satisfying his own conscience, and that he might be more useful as an evangelist amongst his brethren in Galicia.

Maas, Dr. M., was a teacher at Breslau in the nineteenth century, and wrote the following works, advocating amalgamation of the Jews with Christians: "Die Sociale Stellung der Juden in Deutschland und das Ceremonial Gesetz," Löbau, 1876; "Die Mischehe das Einzig wirksame mittel einer dauernden Vereinigung zwischen der jüdischen und christlichen Bevölkerung Deutschland's," ib.

Mackhan, Beatus Christian (Nehemiah Cohen), after having travelled in three continents, and held the office of Rabbi at Avignon embraced Christianity, in the Baltic Provinces in 1672. In 1690 he published in the German language: "Schriftmässiger Jesus—Palmbaum oder Klarer Beweissthum wider die Juden, dass Jesus der wahre Messias sei" (Riga), Wolf, Bibliotheca Hebraica 3. N., 1648.

Magath, Rev. Julius, some time after his baptism became Professor in the Wesleyan College in Oxford (Georgia, U.S.A.) Later on he was requested by the Conference to do missionary work among the Jews. In 1886 he published a periodical entitled, "The Hebrew Missionary," and this was changed in 1888 to "The Hebrew Messenger." He also translated a treatise, written by the Roman Catholic Jewish convert M. M. Leman, entitled, "Jesus before the Sanhedrin," 1887.

Maimuny, Rabbi Mordecai, was born at Bona, Algeria, in 1817. His father was a well-to-do goldsmith, who had settled in Tunis in 1823, where Maimuny received a strict rabbinical education. When Dr. Ewald was stationed at Tunis, Maimuny was his great opponent and used to blaspheme the name of Jesus. Later on he went to Jerusalem, where his fanaticism became more excited when he observed the activity of Bishop Alexander. However, the bishop's calm and gentle disposition made a great impression upon him, and he received a Hebrew New Testament, which he studied diligently and became a changed man. His wife seeing that he visited Nicolayson and the other missionaries was very angry with him. To pacify her, and in the hope that she would change her mind, he left Jerusalem with her, and they wandered through Asia, North Africa, and Europe, and then returned to Jerusalem, where he had to undergo great persecution, and was obliged to return to his native place. Finally, in 1853, he was baptized by the Scotch missionary, the Rev. Benjamin Weiss.

Mamlock, L. C, a native of Kalisch, was instructed and baptized by Dr. Ewald in 1863. After being in the Operative Jewish Converts' Institution for some considerable time, Dr. Ewald employed him as his assistant, and he became a parochial lay reader. Subsequently he was appointed by the L.J.S. as missionary in Manchester, and was transferred to Paris after the Franco-German war. There he laboured faithfully the rest of his life, spreading the Gospel far and wide during several exhibitions, and had the privilege to see many sons and daughters trusting in the Lord Jesus Christ for their salvation.

Marcus, Moses, born in London, 1701, was sent by his father to Hamburg for his education. There he had intercourse with Christians, read the New Testament, and came to a saving knowledge of the truth. In 1721 his father returned to England from India, where he had amassed a fortune, and summoned him to come home. Marcus then told his father of his religious convictions, when the latter was shocked, and threatened to disinherit him if he should be baptized; he once even threw a long knife at him. Marcus, however, persevered and was baptized in 1723. In 1724 he wrote a pamphlet entitled, "Principal Motives to leave the Jewish Faith." In defence of Christianity, against the then prevalent rationalism, he translated into English the second part of Dr. J. Gottlob Carpzov's "Critica Sacra," adding his own notes (London, 1729).

Marcusohn, Rev. J. W., was sent by the Scotch Church as a missionary to Constantinople, at the request of the American Board of Missions, in 1859. He subsequently preached the Gospel to the Jews in the United States of America.

Margoliouth, Ezekiel, was a very remarkable man, a typical Jew, and a typical convert to Christianity. As an Hebraist he was equal to any of his day. He had a profound knowledge of the Talmud, rare even amongst Talmudists. It was, however, in the composition of modern Hebrew that his chief talent lay, and competent scholars often spoke enthusiastically of the elegance of his rabbinic writings. Like his namesake, Dr. Moses Margoliouth, he was a native of Suwalki in Poland, where he was born in November 1816. His father, Abraham, had been thirty-three years chief rabbi of the town, and his mother could trace twelve rabbis amongst her ancestors. It was natural that Ezekiel should study the Talmud and practise all the precepts of the rabbis with the utmost vigour. After he had become bar mitzvah, he studied with his father, and later on went to Brody, in order to perfect himself in rabbinic lore. There he met enlightened Jews, and often disputed with R. Solomon Kluger. He began to study the Bible, and philosophical works in Hebrew, like those of Maimonides; his desire for knowledge being fostered under Michael Perl of Tarnopol, the first Jewish reformer in Galicia. Later on he went to the rabbinical seminary at Warsaw, where he first met missionaries of the L.J. Society, through whom he was irresistibly drawn to Christ, His Person, and His teachings. At the age of twenty-seven he confessed faith in Christ as his Saviour, though his wife, whom he had married the previous year, for a long time refused to become a Christian. He then came over to England, where she afterwards joined him, and in 1848, also became a Christian. In the same year he entered the Operative Jewish Converts' Institution to learn bookbinding. In 1852 he was appointed a missionary of the L.J.S. in London, and worked as such almost to the end of his life. It was not as a popular preacher that he excelled, though his faith in, and knowledge of, the Word of God always profoundly attracted his audiences. His chief labours were literary, and in these he had no rival. His "Derech Emunah" and "Nethivoth Olam," in Hebrew, are masterpieces. His greatest work was the revision of the New Testament in Hebrew in 1865. On May 2, 1894, he passed away in a gentle and peaceful death, greatly mourned both for himself and for the loss of his learning and piety. His son is the Rev. Professor David S. Margoliouth, D.Lit., Laudian Professor of Arabic at Oxford University, and examining chaplain to the Bishop of Liverpool.

Margoliouth, Rev. George, a nephew of Dr. Moses Margoliouth, was converted to Christianity at Strassburg. He studied philology at the University of Bonn, and theology at Cuddesdon College, was ordained in 1881-1883, held the curacy of St. Thomas', Leeds, when he was also missionary of the Parochial Missions to the Jews; then at Carleton, Yorks., 1883-84; then again missionary curate of Holy Trinity, Stepney, 1884-87; then at St. Mary the Less, Cambridge, 1887-89; St. Botolph, Cambridge, 1889-91, when he took his degree in Semitic languages, at Queen's College. He is the author of "Descriptive List of the Hebrew and Samaritan MSS. in the British Museum," 1893; "The Superlinear Punctuation," 1893; "The Liturgy of the Nile, Palestinian, Syriac and English," 1896; "The Palestinian Syriac Version of Holy Scripture, four recently Discovered Portions," 1896. He also contributed valuable articles to the "Jewish Quarterly Review."

Margoliouth, Rev. Dr. Moses, was born at Suwalki in 1820, and died in London, 1881. He was no relation to Ezekiel Margoliouth, though from the same town. Coming to Liverpool in 1837 he met the missionaries of the L.J.S., Lazarus and Rev. H. S. Joseph, and as a result of intercourse with them he was baptized in 1838. He entered Trinity College, Dublin, in 1840, and became curate of St. Augustine, Liverpool, January 30, 1844. Much later he was curate of St. Paul's, Onslow Square, London, and lastly, Vicar of Little Limford, Buckinghamshire. He took the degree of Ph.D. at Erlangen in 1857. In 1847 he started a Hebrew Christian monthly magazine entitled, "The Star of Jacob." In the seventies he was editor of "The Hebrew Christian Witness." He also wrote the following works, all published in London: "Modern Judaism" (1843), "The History of the Jews of Great Britain" (1851), "A Pilgrimage to the Land of my Fathers" (1855), "The Curates of Riverdale"(1860), "The Spirit of Prophecy" (1864), "The Poetry of the Hebrew Pentateuch" (1871). Margoliouth was one of the revisers of the English version of the Old Testament. He wrote also a considerable number of minor works.

Margoliouth, Naphtali, baptized in 1603 under the name of Konrad Otto, became professor of Hebrew in Altorf. He wrote "Grammatica Hebraica" (Nurnberg, 1605), a part of a "Dictionarium radicale" of rabbinic and Talmudic words, "Gale Razia or Revelatio arcanorum ex Daniel ii. 29," in Latin and German.

Markheim, H. A., was one of the most gifted missionaries of the L.J.S. in the nineteenth century. As a great linguist he suitably occupied the following stations: In 1840, he succeeded Lewis at Smyrna; in 1850, he laboured at Oran and Tangier; in 1860, at Gibraltar; in 1863, at Turin; from 1861-63, at Marseilles, and then until the siege of Paris by the Germans, he laboured there. He died in 1889.

Maria was born of English Jewish parents, in affluent circumstances. When yet a child she fell down a steep flight of stairs and seriously injured her spine, so that she became a permanent invalid. A Christian lady used to visit her, and got permission to read to her the Psalms. She asked her father to buy her a Bible, who instead of doing so bought her some narratives, but seeing her disappointment, complied with her request. From this Bible, which contained the New Testament, she learned to know and to love the Saviour, believing that Jesus made a perfect atonement for her sins. Becoming gradually feebler and losing her sight, she said to Miss P. that she enjoyed great tranquillity of mind, and had learned to understand Isaiah xxvi. 3, "Thou wilt keep him in perfect peace, whose mind is stayed on Thee." Prayer was never a weariness to her. She influenced her sister to read to her the Bible. She then bore witness from her sick bed to the faith which was the source of her calm resignation and happiness before those friends, both Jews and Gentiles, who visited her. When her life drew to a close, she said to her father: "Dear father, I have one request to make; remember! it is my dying request, the last favour I shall ever ask you, father." With much kindness he enquired, "What is it, my dear?" "It is, father, that you will consent to my baptism." "No, Maria, I cannot do that, you were born a Jewess and you must die one." "Father! that is impossible, for I am a Christian. I believe that Jesus is the Saviour and without Him we should perish everlastingly." She then explained that by being a Christian she had not ceased to be a Jewess. She was then permitted to receive both sacraments from the curate of the parish. Before her death she said to her brother: "My dear brother, be good, and never, never despise the Messiah Jesus Christ. I am going to heaven, and may I not hope to meet you there? I have prayed for you and all my family, and it is my belief the Lord will answer my prayers, and shew His salvation to you all." (Jewish Intelligence, October, 1841).

Marks, J. D., a convert was at first in 1819. It was owing to his influence that a missionary society in Switzerland was founded. This is emphasized in a letter from Basel to the L.J.S. in 1820, whose missionary he then was. At that time there seems to have been an important movement among the Jews of Frankfort and its neighbourhood towards Christianity, in which he was to some extent instrumental, and the result was that in three years ninety Jews embraced Christianity. He died as missionary at Offenbach in 1841.

Marks, Rev. John Ebenezer, D.D., of Canterbury, 1879, laboured as a missionary at Moulmein, India, 1863-67; as Chaplain at Rangoon, 1867-68; Irrawaddy, 1869 and 1876-83; Mandalay, 1869-76; Tavoy and Mergui, 1883; as missionary of the S.P.G. and Principal of St. John's College, Rangoon, from 1876-96.

Marx, Adolf Bernard, was born in Halle in 1779. From his youth he was very fond of music, and Handel's "Messiah" led him to become a Christian. His father, though indifferent to religion, was very angry with him, and he was obliged to prosecute his studies of law and music under great deprivations. He finally became a judge at Wittemberg, but he had more taste for music than for the law. He then relinquished his office and went to Berlin, and devoted himself entirely to the study of music. He made there the acquaintance of the English musician Logier, and got from him some new ideas, which he was not slow to put into practice. In 1837, he published a work on the principles of harmony. He did much for the proper understanding of Beethoven, Sebastian Bach, and Glück. He is said to have been the founder of modern musical literature. He died in 1866.

Marx, Karl, born at Treves, in 1818. He was baptized with his father, his brother, and five sisters in 1824. In 1842, he became editor of "Reinische Zeitung für Politik, Handel, und Gewerbe." In 1843, he published at Paris, "Zür Kritik der Hegelschen Rechts Philosophie." In 1848 he edited the "Neue Rheinische Zeitung." He is known as the founder of the political theory called Socialism, and on account of that he came in conflict with several governments, and he sought refuge in England. He married the sister of the minister, von Westphal. She died in 1881, and he also passed away in 1883, in London.

Massena. All that is known about him is a tract, published at Strassburg, in 1859, entitled "Massena ein Wahrer Israelite oder die Kraft Gottes."

Massiah, Rev. J. P., was curate of Holy Trinity, Stepney, in 1883, when he received some Jews into the Church.

Mathai (Shimon), Adam Rudolf George Christoph, was born at Fürth, Germany in 1715, and was instructed in the Talmud by his father Jaidel, a teacher in the Beth-hamedrash there. At the age of sixteen, he went to Prague to continue his studies, and on returning home he, too, became a Talmudic teacher. Just then he narrates, in the preface of his "Description of the Jewish Sabbath": "When I considered the corruption among my people, doubts arose in my mind about the rabbinic system of religion, and I began to study its doctrines, rites and ceremonies, and found that they did not agree with the Word of God." The name Jeshua sar happanim, in the service for the New Year, struck him as very mysterious, and he began to enquire as to which of the angels this name referred. At last, after long enquiry, he became convinced of the divine origin of Christianity and applied to a pastor in Fürth for baptism in 1748. However, on account of the commotion created among the Jews, he went to Nürnberg, where he was baptized the same year.

Matthews, Rev. Aaron, after embracing Christianity with his wife, was appointed a missionary of the British Society in London in 1867, where he laboured successfully for some years. Then he accepted a call to be minister of a Baptist Chapel in Liverpool, which position he only held for a few years. Then he opened a mission to the Jews at Newcastle-on-Tyne, and afterwards laboured amongst them in Glasgow with considerable blessing on his labours, attracting the Jews by his fervent and devotional spirit as well as his Hebrew learning.

Mayer, Samuel Morum, was born in 1797 at Friedenthal; and died in 1862. His father was a rabbi, his grandfather was appointed by King Friedrich grand rabbi, who gave the grandson a good Jewish education, so that at the age of ten he could repeat the Psalter in Hebrew with Mendelssohn's translation. A pastor also privately taught him classics. He was then sent to a Talmud School, but the Talmud did not satisfy his thirst for useful, solid knowledge, so he sent a petition to the King asking for permission to enter the Gymnasium. This was granted in 1815. He studied there and subsequently became a celebrated lawyer. Government offices were offered him on condition of his embracing Christianity, which he repeatedly refused, but held a professorship unconditionally. However, he investigated the doctrines of Christianity himself, and was baptized in 1834. He was then persecuted by his relations, but he rendered them good for evil. The following is a list of his works in their chronological order; with one exception they were published at Nürnberg. "Beschreibung des Jüdischen Sabbath," 1750; "Die Verderbniss des heutigen Judenthums," 1752; "Beschreibung des Jüdischen Neujahrfestes," 1755; "Beschreibung des Jüdischen Purimfestes," 1758; "Beschreibung des Jüdischen Yom Kippur," 1760; "Sammlung Talmudisches Lehrsätze," Schwabach, 1763; "Abhandlung von der Verleumdung," 1765; "Sendschreiben an Rabbi Peloni aus der Stadt Lo-Theda," 1766; "Kurzgefaste Talmudische Lehrsätze von der Nothwendigkeit sich in den Ehestand zu begeben," no date; "Beweis von der Uebereinstimmung der alten Israelitischen Kabbalah mit der Lehre des Apostel Paulus," no date; "Beweisgrunde von der Uebereinstimmung der Altjüdischen Lehre mit der Lehre der Christen," 1770; "Kristliche gesinnte Erklärung der Kabbalisten über das Hohelied," 1776.

Mayer, Rev. W., was educated both in the school and college of the L.J.S. in London. In 1855, he succeeded his brother-in-law, the Rev. A. I. Behrens, at Jassy, where he was assistant missionary for some time previously. He had there a most flourishing school, containing about 300 scholars. Mayer, who was a very intellectual man, was somewhat affected by the criticism on the Bible by Bishop Colenso, and he also was of the opinion that the Jews ought to have their own Christian Church. This led to his severance from the Society. He, however, remained in Jassy all his life, and revised the Roumanian Bible for the British and Foreign Bible Society.

Mendelssohn, Abraham, second son of Moses Mendelssohn the philosopher, was born in Berlin in 1779. In 1804, he married Leah, a sister of Jacob Levi Solomon Bartholdi. The latter having become a Protestant Christian in 1805, influenced his sister and brother-in-law to follow his example. Whilst his father had resisted the arguments and persuasion of Lavater to take this step, he declared:—"Formerly I was the son of my father, now I am the father of my son." Accordingly, he had his children—Felix, Fanny, Rebecca, and Paul—baptized in the Evangelical Church, under the additional name of Bartholdi.

Mendelssohn, Dorothea, a daughter of the philosopher Felix, became a Protestant in Paris in 1802.

Mendelssohn, Felix Bartholdi, was born at Hamburg, February 3, 1809, and died 1857. When he was four years old his parents removed to Berlin. His father at once procured teachers in music for him, as he had begun thus early to show great talent in that direction. His teachers on the piano were Louis Bezer, and Zelter, the friend of Goethe. The chapel choirmaster, Mr. Hennings, gave him instruction on the violin. The father of the poet, Paul Heyse, who later became the celebrated philologist, was his private tutor in the home of the Mendelssohns, where the intellectual aristocracy of Berlin frequently assembled. When Felix was nine years old he appeared for the first time at a public concert, where his remarkable performances won him great applause. Two years later, we find him in a Berlin Musical Academy, where he studied church music under Zelter's direction. When he was twelve years old, Zelter placed him in the Olympic in Weimar, where he made remarkable progress. When he was fourteen, we find him a guest at Goethe's house, and his host wrote thus to Zelter:—"Felix's productions astonish everybody." No one was more delighted at the boy's success than his father, who took pride in gratifying his son's every wish regarding his musical education, and the latter's diligence amply rewarded any outlay. Before Felix was out of his teens he had written four operas. His father accompanied him to Paris, where he had the education of the best teachers of the time. Soon after he went to London, where he wrote an original overture founded upon Shakespere's "Midsummer Night's Dream," which attracted the attention of the celebrated singer, Henrietta Sonntag, and won a great triumph for its composer—he was then twenty years old. He became a member of a Philharmonic Society. He spent some time in Rome, where he composed "Die Walpinges nacht," and arranged the one hundred and fifteenth psalm to music. He also visited Naples. This Italian town made a lasting impression upon his mind. He played before many of the crowned heads of Europe. King Frederick William IV. of Prussia was greatly interested in the young composer, and employed him to write the music for the "Tragedy of Sophocles." His success greatly excited the jealousy of the older musicians, but the King became his dearest friend. Mendelssohn played in 1841 before Queen Victoria. He thus described the occasion in a letter to his "dear little mother." "I asked Prince Albert, the Queen's husband, to play something on the organ for me. He complied. His playing—so beautiful and perfect—many an organist might have envied him. Then I played and sang my chorus from "St. Paul," "How beautiful are the messengers." When I had finished the first stanza, the Queen and Prince Albert joined in the singing. The Queen asked if I had any new compositions; if so, she would gladly have them printed. We went into her salon, where there was a piano. I played and sang again. She praised my playing and singing, and when I bade them adieu said: 'I hope you will soon visit us in England again.'" This brilliant career was speedily cut short. The death of his dearly beloved sister Fanny, in the spring of 1847, affected him seriously. All his compositions thereafter were melancholy. He became nervous and irritable. He could not apply himself to his work, but would sit for hours with his hands folded. After a brief illness he died on November 4, 1857, when he was only thirty-six. Three days after, he was carried to his grave by the side of his sister Fanny Hensel, in Trinity Cemetery, Berlin. Felix Mendelssohn was a favourite of the German people—a musical genius like Weber and Schubert. He put his whole life and soul into his work. His early death confirms Neander's words—also a Hebrew Christian—"Whom the gods love die young." God gave him a musical gift, which he delighted to use for His glory.

Mendelssohn, Henrietta, daughter of the banker, Alexander Mendelssohn, was baptized in Berlin in 1822.

Mendelssohn, Nathan, the third son of Moses Mendelssohn, was born in 1782. In 1809, he was baptized by the Reformed Pastor Petiscus, assuming the name of Carl Theodor Nathanael Mendelssohn. He became a mechanic by profession, and was at the head of a large industry in Silesia. He was a sincere Christian, and took an interest in missionary work among the Jews. He requested the missionaries of the L.J.S. in 1826 to supply him with Bibles for distribution among his workmen. He died in Berlin in 1852.

Mensor, Rev. Dr. Meyer, studied theology in Berlin, where he received the degree of D.D. in 1846. He was subsequently chief rabbi of Chicago. After embracing Christianity, he was ordained by the Archbishop of York in 1861-2. After holding several curacies in the North of England, he was appointed Vicar of Stoke Mandeville in 1879, where he preached the Gospel for many years, and took a great interest in missions to the Jews.

Meyer, Friedrich Christian, born in Hamburg in the second half of the seventeenth century, died in Belgium about 1738. After having been baptized at Bremen, he became a missionary and travelled for thirty years. He was the author of the following works: (1) "Licht zu Erleuchten die Juden," exalting the glory of Christ (Leipzig, 1711). (2) "Meirath Enayim," a pamphlet written in German, in which the author drew a parallel between Moses and Christ, shewing the supremacy of the latter (Amsterdam, 1713). (3) "Der Abscheuliche Mord Christi," in which he endeavoured to demonstrate that the duration of the exile of the Jews can be attributed only to the Crucifixion of our Lord, Hamburg, 1719. (4) "Vera Immanuelis Generatio," written in Hebrew, and demonstrating the Deity of Jesus from the prophets, especially from Isaiah vii. 14.

Meyer, Hermann Edward, was born in Gross Glogau in Germany, 1796, and converted in 1817; he studied in Halle, and became professor of law and philology in Greifswald and in Halle. He wrote mostly about Greek laws, "Attischen Process," Halle, 1824. In 1828 he became editor of the "Allgemeine Literatur Zeitung," and especially contributed to the "Allgemeine Encyklopædie" of Ersch and Grüber. He died in 1855.

Meyer, Rev. Jonas Theodor, was born in Crivitz, a small town in Mecklenberg, January 30, 1819, and died in New Jersey, March 14, 1896. His early Hebrew education he received from a Polish Jew in the Cheder, and then he was sent to relatives in Schwerin, where he studied in the Gymnasium, so that at the age of fifteen he was in the first class. As far as religion is concerned, he was taught to fear God, but he knew very little of the love of God, so that he only lived to appease the divine wrath by ascetic practices and good works. This did not satisfy his soul, and he resorted to worldly pleasures, but neither did he find satisfaction in them. At this juncture he met with the writings of R. S. Hirsch, the then leader of orthodoxy, and with those of mystic Plessner, which awakened him somewhat from his spiritual slumber. He then began to study the Scriptures, and trusted to God's grace and mercy for the pardon of his sins, yet he found no peace. Thereupon he came in contact with Dr. Holdheimer, the leader of the Reformed Jews, and by him was appointed teacher in Schwerin, in 1841, and subsequently recommended as Reformed rabbi to a congregation in Butzow. But the Reform movement at that time went to extremes. The rabbis denied the belief in the Messiah at a congress, from which Meyer dissented. He was placed in a predicament between the extremes of Orthodoxy and Reform, in neither of which he could observe vital religion, so he began to study the New Testament. At first only its sublime ethics attracted him, but by and by it was the Person and life of Christ which drew him by the Holy Spirit to Himself. Then he met the missionary Dr. Schwarz, and from him he heard the Gospel, and attended the lectures of Neander on Galatians, and those of Hengstenberg, on the history of the kingdom of God, on the Old Testament, and on its Christology, and was baptized by Dr. Schwarz, July 18, 1847. In 1848 he left the University of Berlin and went to Scotland, and studied theology at the College of the Free Church at Aberdeen. Afterwards he became assistant Professor of Hebrew to Dr. Duncan in New College, Edinburgh. In 1857 he was ordained by Dr. Candish to do ministerial work among the Germans in Edinburgh. In 1858 he was sent as a missionary to the Jews in Galatz, Roumania, whence he was transferred in 1862 to Ancona, Italy. From there he was sent in 1867 to Amsterdam, to succeed Dr. Schwarz, who went to London. In 1871 he was requested by the English Presbyterians to take charge of their mission in London, in which he laboured ardently and successfully until his retirement in 1894.

Mollis, Rev. M. L., thus writes of himself:—"I was born in Russia of Jewish parents, and in the heart of Talmudical study, zeal for traditional observances, and great orthodoxy. My education was therefore thoroughly Jewish, and I sincerely and firmly believed in all I was taught, both at home and in school, as being the commandments of God, and that in the keeping of them there was great reward.

"Thus far a good foundation was laid, in which I gloried and thanked God that I was born a Jew and well brought up and instructed in the holy law of God and the prophets, and, moreover, in the Oral Law and the teaching of the wise men in Israel.

"I may also add here that I was likewise taught several modern languages, and received a fair secular education. For this I have to thank several members of my family at home, who cherished some higher plans in reference to my future career. My father and mother were dead, and it had been their desire that I should learn the banking business when I was old enough. This was not to my taste, and after trying it for awhile, I left home, and went first to Odessa and then to Roumania to visit my uncle. I did not stop very long with him, but left the country and went eastward.

"It was during my travels abroad that I first came into contact with Jewish missionaries, and heard of Jesus Christ. I had not read the New Testament before, or even heard of such a book, as far as I can now remember. I was therefore perfectly ignorant of Christianity, and knew nothing of the Gospel. Of course, I heard at home of Russian and Roman Catholic Christianity, but I was a Jew and forbidden to enquire into their religion, or to read their books. One thing, however, I remember, made some impression upon me, and that occurred when I was in Odessa. I saw there some Germans who were Lutherans, and noticed how different they were in their lives and manners from other people around them, but I never enquired where the change came from. And so it was at first when I heard of the missionaries, for I really did not quite know their religion and what they were teaching. I went one day out of curiosity to hear one of them read and expound some chapters on Isaiah the prophet. But when the reader asserted that Jesus Christ was the true Messiah, I felt indignant and strongly opposed him. It was an insult, I thought, to suppose that the Jews were in error in regard to Jesus of Nazareth, that the Christians were right, and that our holy religion was inferior to Christianity. I visited, however, the missionary several times afterwards, and argued with him. In the meantime the New Testament was put into my hands, and I was requested to read it. I did so, but I did not relish it, because of the Deity ascribed therein to Jesus Christ. This was the crucial point with me at the time. Still, I continued to read the New Testament; but, I confess it with shame, I often threw the book away from me, or dropped it down on the ground.

"Thus for two years the struggle went on, but I searched the Scriptures earnestly and diligently, and besought the Lord to help me, until, by the grace of God, I found the truth, and Jesus Christ was revealed unto me as the suffering, despised and crucified Messiah, who endured all for my sins, for the sins of my nation and of the whole world. The change that came upon me was indeed great; my pride vanished, my dislike of Christ disappeared, all opposition to the truth ceased, and I felt a wonderful love to Him who first loved me, and who gave Himself for me.

"I can only speak of it now as a new creation. But it was the view of Jesus Christ upon the Cross which melted my heart. I cannot explain it in words, but it was a reality, and held me fast and absorbed all my thoughts until I could almost realize the words of the prophet Zechariah, 'And they shall look upon Me whom they have pierced and mourn.' And I did mourn too!

"This was no doubt the most remarkable incident in my conversion, and, like Paul of old, I 'determined not to know anything among men, save Jesus Christ and Him crucified.'

"After my baptism, I wrote home and told them of my conversion, and my faith in Jesus Christ. There was no answer for some time, but it came at length couched in rather mild terms, and expressing a hope that I knew best what I had done, and had taken the step after being fully convinced that it was the right one. But I could read between the lines that they were grieved at home in that I had left Judaism and embraced Christianity, and thus, according to their notion, had become 'a Meshumed.' Still, my joy in the Lord increased daily, for I knew in whom I had believed.

"As to my future calling, I was uncertain for some time, although it was in my heart to preach the Gospel to my brethren, but the Lord opened a door for me, and I was thankful to realize that it was His doing and not mine.

"After three years' training in a college, I was appointed to labour first in England among the Jews, and then I went abroad and preached the Gospel to Jews and Gentiles in lands beyond the seas. Whilst abroad I was greatly blessed in my labours, and in one place I officiated in a church and dispensed the Word of Life to Jews and Gentiles for several years.

"Since my return to England, I have spent all my time in missionary operations among my Jewish brethren in various towns of this realm, and have sought, by the grace of God, to lead them to Jesus Christ, the true Messiah and Redeemer.

"It has been my privilege to preach the Gospel to a very large number of Jews and Jewesses during my missionary career, and the good Lord has been pleased to grant me tokens of His favour and approbation in souls of the House of Israel, whom I have led to the Good Shepherd, the Lord Jesus Christ. I rejoice to know that I have spiritual children who are walking worthy of their high calling of God in Christ Jesus. Some of them are in the ministry, and others following honest callings and leading quiet Christian and useful lives to the honour and praise of God. And I may be permitted to add that many others perhaps, though unknown to me at present, have been led to believe in Jesus Christ through my humble instrumentality, and who are known of God."

Montefiore, Lydia, was born a Jewess, and was the aunt of Sir Moses Montefiore, Bart. Her parents were orthodox Jews, and she was taught strictly to observe the Sabbath as a sacred day, as well as the feasts and fasts, and other ceremonies prescribed by the law of Moses. Early in life she was instructed in the duties enjoined by the rabbis on Jewish women. At the same time she had instilled into her youthful mind the lofty idea of the Unity of God, and the pre-eminence of the Jews.

After the death of her parents she visited America, and some of the countries of Europe, but finally took up her abode in Marseilles, where she remained until her death. "In March 1854," writes Mr. J. P. Cohen, "I arrived in Marseilles as missionary under the auspices of the British Society for the Propagation of the Gospel among the Jews, and in the following month I was introduced to Miss Montefiore by a lady who felt a deep interest in her spiritual welfare, but before doing so she said, 'You will find her an out-and-out Jewess, and a great bigot.'

"On entering her house the lady said, 'I have brought an Israelite, Mr. Cohen, and his wife to see you.' She received us very kindly, and after the ladies had had some conversation, observing the Bible on a small table by her side, I said, 'You read your Bible, I see.' 'Yes,' she replied, 'it is my greatest comfort.' I took the sacred volume and read Isaiah liii., and at the close asked her what she thought of that wondrous chapter. 'I should like to hear your opinion upon it,' replied Miss Montefiore. I told her I could unhesitatingly say that it referred to the life and death of the Messiah; and that it had been literally accomplished in the person of Jesus, whom I believed to be the promised Messiah. 'Then you are a Christian,' she said. 'I am happy to say I am,' was my reply. 'God has graciously opened my eyes to behold in Jesus my promised Redeemer.' Turning to the lady who had introduced us, she angrily said, 'I thought you told me they were Israelites?' 'So they are, true Israelites,' replied the lady. A short pause ensued, and from the quivering of Miss Montefiore's lips and flushed cheeks, I could plainly see that her Jewish pride was roused, and with much vehemence she said, 'I think it is most insulting to call on people, and try to convert them from the faith of their fathers. Why not let every one remain in the religion in which they were born? I must tell you I am a thorough Jewess: I was born a Jewess, and I have lived eighty-three years as a Jewess, and hope I shall die a Jewess.' But quickly recovering her composure she said, 'I repeatedly hear Christians say that they love the God of Abraham. I cannot conceive how they can do that, and not keep the law which He gave to His servant Moses. If Christ has done away with the law of Moses, how can He be the Messiah?' I replied that this was one of the many erroneous ideas the Jews have of Christ. He did not come to destroy the law, or the prophets, as the Jews seemed to think, but to fulfil all that the law and the prophets wrote concerning Him. It was He who made known the true meaning of all the Mosaic ordinances and institutions. He explained their righteous precepts, the latter of which at the time of His coming the scribes and Pharisees had rendered of none effect through their traditions. Besides, I told her that God had promised to make a new covenant with us, and to write His law in our hearts. Here she rather abruptly interrupted, and asked where that new covenant was to be found. 'It is not in my Bible,' she said. 'Pardon me, it is in your Bible,' and I shewed her Jer. xxxi. 31-33, which she read with evident surprise.

"We conversed for a long time; Miss Montefiore shewing great interest in all I said, and as we were about to leave she pleasantly remarked, 'I cannot understand how a Jew who believes in Jesus can still be an Israelite.' I told her not to think I ceased to be a Jew because I believed in the Lord Jesus, far from it; He was a Jew Himself; all His first disciples were Jews; He personally preached only to Jews; and it was not till the Jews refused to listen that His apostles were sent to the Gentiles. She seemed much pleased with this piece of Scriptural truth, and on bidding her adieu, she asked us to call again, and said, 'I shall be pleased to see you at any time, except on the Saturday, which day I set apart for prayer and Bible reading.'

"I soon paid her another visit, and after a little talk about passing events our conversation turned on repentance, which appeared to be her favourite topic. I said, 'What we want most is to have our sins forgiven; not always to be repenting of them, but to forsake them altogether. God did not say to our fathers when in Egypt, "When I hear you repenting I will save you," but He says, "When I see the blood I will pass over you" (Exod. xii. 13). The blood was Israel's security then, and it is the blood now that makes atonement for the soul (Lev. xvii. 11). 'And without shedding of blood there is no remission.'

"After a little hesitation she said: 'We have no priest, no temple; the place appointed where alone it was lawful to offer sacrifice is inaccessible to us (Jews). Surely the Almighty will not require of us that which we cannot perform; He will mercifully accept our prayers, our fastings, our observance of the Sabbath, and the reading of the law, as I do daily, as a substitute for performing the law.' 'Dear madam,' I said, 'let me beg of you not to rely on such bruised reeds, nor build your soul's salvation on such sinking sand; they are but vain excuses; they may quiet your conscience, calm your fears, and lull you into a false security, which you may only discover when too late.'

"The following will shew her idea of repentance. In writing to a friend in March 1853 on this subject, she said: 'You say repentance is not sufficient for forgiveness of sins. Then why did King David say to God, "Thou desirest not sacrifice, else would I give it; Thou delightest not in burnt offerings; the sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise!" Let us follow God's commandments, and do unto others as we would they should do unto us, and be patient under all adversities. But the last, I fear, I am deficient in, for I am often very irritable and impatient.'

"It was wonderful to see how her views of the Messiahship of Jesus became daily more distinct.

"I have just returned from a visit to our aged friend, Miss Montefiore, after having had a most interesting conversation, or rather, I might say, a Bible reading with her. I was greatly pleased to observe that her tone, when speaking of the Saviour, was much milder than in any of my former visits; and her anxiety for the truth was so great that it gave me real pleasure to be with her. She said: 'All I want to know is the truth. I shall receive nothing, unless I see it plainly revealed in my Bible.' She expressed a wish to read the New Testament, and asked where she could procure one. I told her I daily expected some Bibles and Testaments from London, and that as soon as they arrived I should be most happy to supply her with one.

"About this time the cholera was raging in Marseilles, and hundreds were daily cut down by this most painful epidemic; and not feeling well myself, our friends strongly advised us to leave the town for a few weeks. During our absence the Spirit of God worked mightily in this lady's soul.

"On our return we heard she had frequently enquired after us, and often said, 'I miss them much, I hope they will soon return.' Accordingly Mrs. Cohen did not lose any time, but called upon her at once, and was received by Miss Montefiore with great affection. Having been reminded of the near approach of the Day of Atonement, and 'without shedding of blood there is no remission of sin,' she said, 'Yes, I know it, and feel it more than ever. I once kept the Day of Atonement with fasting and prayer, in the vain hope of making propitiation for my sins, but I am beginning to feel I want something better than the blood of bulls and goats to atone for them. I often repeat those words, "Lord, I believe, help Thou mine unbelief." 'Unbelief,' she said, 'has been, and still is, our sin; the veil is still over our people's eyes; but it shall be removed, for God has promised it. They will not search the Scriptures as I do.' With clasped hands and uplifted eyes she said, 'I'll tell you what I say to the Anointed One (Jesus, I mean), "If I have done or said anything against Thee, pardon, oh pardon me, for I did it in ignorance."' This was indeed good news to us, and we earnestly prayed God to deepen these convictions, to teach her by His Spirit, and give her much grace to impart them to her Jewish friends and relatives. The New Testament which I promised, but was unable to give her on account of our sudden and unexpected departure, was supplied her by a friend during our absence, the reading of which proved a great blessing to her.

"A few days before Yom Kippur she said, 'The more I read my Bible, the more I am beginning to feel my being born a Jewess can never save me; I must have something better than my fastings and prayers.' Every visit I paid her I could see a considerable change in her sentiments respecting the Lord Jesus. It was pleasing to me, who had prayerfully watched her for so many months, to observe how gradually her Jewish prejudices disappeared, her views of the Gospel becoming more and more clear, and her love for Jesus increasing daily. It was in the beginning of October 1854, she expressed a wish to be baptized, provided it could be done very secretly, on account of her position. She said, 'I should not even like my servant to know of it' (who had lived in her service four years). I told her to remember that 'the fear of man bringeth a snare,' and that Jesus Christ tells us that, 'Whosoever shall deny Me before men, him will I also deny before My Father which is in Heaven'; I also advised her to read the tenth chapter of St. Matthew, at the same time to make it a matter of serious prayer before God, and I would do the same, and that we would converse more on this subject at another time.

"Let me here remark that Miss Montefiore had a niece in England, who had already embraced Christianity, and her heart's desire and prayer to God for her aunt was, that she might be saved. Every letter she sent her aunt contained some exhortation to search the Scriptures; she also forwarded her religious books; but the contents of the letters were soon forgotten; nevertheless, I believe that the first link in the chain of human agency in Miss Montefiore's conversion was to be found in this niece's persevering prayers for her aged relative. Not having heard from her aunt for a year, and knowing nothing of our Christian intercourse, the lady was surprised and thankful to receive the following letter:—

"October, 1854.

"'Dear L.,—I have at last taken courage to reply to some of your letters, dates n'importe. I have read "The Book and its Story," the missionary's aid for converting the blind and the stupid. I read it with much interest, and I pray ardently it may bring the whole world to believe, as I now do, that Jesus Christ, God's only begotten Son, was ordained to be crucified to take away all our sins; and that by believing in Him we shall be saved. Madame R. lent me the Old and New Testament bound together. The Old Testament I almost knew by heart, but the New I had never before read. I have studied it closely during many evenings, which has sorely pained my eyes; but, oh, how plainly and typically the Bible shews the coming of Messiah! I have thought so long since, before you endeavoured to bring me to believe. Oh, my dear L., had God so ordered your abode close to me, I should have listened better than by your letters, and perhaps been baptized ere now. Pray keep very secret the words of this letter. I cannot say more. My heart is too full.

"'My country residence of ten weeks did not improve my health. The fatigue was too much for me at my time of life. I continue very feeble. The Lord's will be done! If He heals me, I shall be healed; if He saves me, I shall be saved. Thanks to our Heavenly Father the cholera is over at Marseilles. I have lost my poor landlady, she died in the country, leaving Marseilles to escape the cholera. I went with regret, as I was not afraid. I completed last week my eighty-first year, so excuse the defects, for my age's sake. "He is in the Father, and the Father is in Him." Amen.—Your truly affectionate,

"'Lydia Montefiore."

"'What word can express my surprise,' writes that lady, 'at the declaration contained in the former part of this letter! An actual declaration in the belief of a crucified Redeemer! Over and over again did I read the words, "And I pray ardently that the whole world may believe, as I do now, that Jesus Christ, God's only begotten Son, was ordained to be crucified to take away all our sins, and that by believing in Him we shall be saved." Could this be from one of whom it was said only two years before, "She is an out-and-out Jewess?" The Lord did at last convince her that Jesus was the Messiah of whom Isaiah spoke in his liii. chapter, as he writes: "He was wounded for our transgressions, He was bruised for our iniquities, the chastisement of our peace was upon Him; and by His stripes we are healed. He was cut off out of the land of the living."' Her desire for immediate baptism daily increased; and she frequently made it a subject of conversation with her Christian friends. At a subsequent visit she said to me, 'The Lord has given me a deep sense of my former sins, but I have rolled them all on Jesus for pardon, and now I shall not be happy until I am baptized.' I again told her seriously to consider the step she was about to take, in declaring she was not ashamed of Jesus; and asked her whether she had made up her mind to endure persecution for Christ's sake. She said, 'My confidence is in God; He will not lay more upon me than I am able to bear.' The conversation that day was more about faith in God, and less of man, which I was very glad to hear. At another visit, when speaking about baptism, I said, 'Now, suppose you are baptized, and your friends should ask you whether it was true,—what would you say?' She said, 'I would tell them it was quite true, and that I felt assured, if they searched the Scriptures prayerfully, as I had done, God would remove the veil from their eyes, as it has pleased Him to remove it from mine; and then they would also believe in Jesus, the true Messiah, and in the power of His resurrection, as I have done.' It was truly delightful to see how gradually the fear of man subsided, and her confidence in God daily grew stronger. I accordingly introduced the Rev. J. Monod, who very kindly visited her several times; his visits were much blessed to her; and having been satisfied with her faith in Christ, he baptized her on Thursday, January 18th, 1855.

"We spent the previous evening with her, and I read St. Paul's conversion, and the sufferings of our Saviour, which affected her much, and I earnestly asked God to be with us on the following day. She said: 'How thankful do I feel that the fear of man is entirely removed from my mind, so much so that I have not only told my intentions to my servant, but have given her leave to publish it abroad, and told her, should she meet my relations, how to tell them of it; in fact, I wish all my relations to know it, and I pray God they may be brought to the knowledge of truth ere they die."

Moritz, (Moses) Johann Christian, was one of the most distinguished of the early missionaries of the L.J.S. He was born at Bernstein (Pomerania) in 1786. His mother died when he was only four years of age. Before she expired she blessed him, and said, "You will live to see the advent of the Messiah. Remain steadfastly in the faith of your fathers, that you may have a rich share in their Kingdom." These words made a strong impression upon the child and were realized by him in a different manner than the mother expected. Moritz received a Talmudic education from private teachers, but modern literature attracted him most. His father and his teacher warned him against it, and indeed they had reason for doing so, for he began to express his doubts about the divine origin of the Talmud, and one rabbi declared that his mind was deranged and that he would eventually become a Meshummad. On account of his disagreement with his stepmother, Moritz left his home at the age of 16 and went to Berlin to an uncle. At that time Prussia had suffered much from the war with Napoleon, and Moritz went to London in 1807, and brought a recommendation to the rabbi Dr. Herschell. The rabbi received him in a friendly manner, and warned him to beware of the missionary Frey, yet he did not regard it. The quiet Sunday in England impressed him, and enquiring of Jews for the cause of it, they said, "If we Jews should keep the Sabbath holy, as the Christians here do their Sunday, the Messiah would soon come." This utterance he considered as a hint to him for seeking to become acquainted with Christianity. He then got a New Testament and read day and night, comparing it with the Old. He felt his sins and took refuge in Jesus by faith, which he at once confessed before the Jews. His father was informed of his son's intention to become a Christian, and he came to London and tried his best to win him back to Judaism, but had at last to leave him with imprecations and the assurance that he would never get anything of his property. Moritz went then to the German Pastor, Dr. Steinkopf, by whom he was instructed and baptized. In 1811, he went to Gottenburg, Sweden, where he maintained himself by giving lessons and selling books. In 1817 he was introduced by Lewis Way to the mission, and having received a special call from the Czar Alexander he went to Russia that year and laboured till 1825. At that time he wrote two letters to the Jews, based on Jer. xxxi. 31-34. (Elberfeld, 1820.) In 1825, after being in the Missionary College, he entered the service of the L.J.S., and was sent to Hamburg, where he at once formed a Prayer Union. From Hamburg he itinerated to Sweden, Denmark, Russia, Bavaria, Würtemberg, receiving God's smile and blessing upon his efforts wherever he went. In 1843, he returned to Gottenburg where he testified to his brethren of the truth of the Gospel till 1868, when he died in the Lord, after 42 years service under the L.J.S. It may be mentioned that his wife, a Swedish lady, who shared his toils and hopes with him for fifty years, died in 1864, and after her death he gave all her savings to the L.J.S.

Mossa, Nathaniel Immanuel, gives the following particulars of himself:—"I was born on October 29th, 1833, at Friedland, near Beskow. My father was a Jewish merchant, first in that town, and later in Spandau, where I passed my boyhood. When I had completed my studies at the Werder Gymnasium in Berlin I entered the University in order to study medicine. I graduated in 1858, and the next year passed the State Examination. I then entered the army for one year as a volunteer doctor, and was sent to Spandau, and then to Jüterberg. Here, in the hospitable house of Dr. Gross (later in Barmen), I learned Hahnemann's method of treatment. After having finished my military year's practice, I settled in Bromberg, and soon found a promising sphere of activity. This, however, was interrupted by my participating in the military expeditions of 1864 and 1866. Also in 1870 I was called to serve in the army as physician, and took part in the siege of Strassburg, and likewise of Belfort, and returned home with the decoration of the Iron Cross. I then renewed my medical work at Bromberg, and continued it for twenty years, and was also a contributor to the 'General Homœopathic Periodical.' Owing to the precarious health of my only child, I was at length obliged to exchange the northern cold climate for that of the south, and hence settled in 1883 at Stuttgart. In 1894, in addition to my medical work, I undertook in 1894 the editorship of the above-named journal. I have also for some years acted as President of the Committee of the Society of Homœopathic Physicians at Würtemberg.

"As for the story of my spiritual life, I may say, with all humility, that our gracious Lord favoured me early in my youth. Already as a school-boy I had the opportunity of learning the Gospel, since the Bible was our book for reading in my first Christian school. I was at that time much attracted by the works and utterances of Jesus, and deeply touched by His death, and impressions perseveringly strong were made upon my mind. The instruction and earnest converse I had with two fellow-workers of the British Society, Dr. Koppel and Dr. Fürst, helped me."

This short extract from Dr. Nathaniel Immanuel Mossa's autobiography is supplemented by the information supplied by Pastor de le Roi concerning him:—

"One day a Jewish Rabbi of his town asked him to give an address to Jewish prisoners, and he took for his text: 'Seek ye the Lord while He is to be found, call ye upon Him while He is near,' and he illustrated the text by the example of the prodigal son. This was the turning point in his life. He himself began to seek Him until He found Him or was found by Him. He afterwards went to Bromberg, where he heard Koppel giving an exposition on Isa. liii. and he joined in his labours as a doctor in the Institution at Salem. Koppel recommended him for baptism to the L.J.S. missionary Bellson, in Berlin. Later in life he settled in Stuttgart, where he was a great comfort and support to Gottheil, and after his death, he himself acted as missionary of the British Society there till he was called home."

Myers, Rev. Dr. Alfred Moritz, was born in Breslau, of strict orthodox parents. At the age of twelve his teacher was a famous Talmud rabbi, and he lived and moved and had his being in the Talmud and in nothing else. Consequently he became disgusted with it, and when he heard that two missionaries had arrived in Breslau, he visited them and received tracts from them. For this he was punished, and when his mother died, he left his home for London in 1830, and then went to Liverpool, where he heard the Gospel from the Rev. H. S. Joseph, and after many inward struggles was baptized in 1839. He studied theology, and became a clergyman of the Church of England, and a famous preacher. He was Vicar at Barnet, and afterward of All Saints, Dalston. He wrote an autobiography, "Both one in Christ," London and Liverpool, 1839, "The History of a young Jew," Chester, 1840. "The Jew" translated into German, 1856. He wrote also for children—"The Peep of Day," "The Night of Trial," upon the first missionary at Southsea, "Line upon Line," "Reading Disentangled." He died in 1880.

Nachim, Rev. M., born in the town of Odessa in 1836. He writes:—

"I was initiated into the covenant on the eighth day (according to the Jewish rite), and I received the name of Reuben, after my grandfather, who had been chief rabbi. I do not know the time when I began to learn Hebrew, but I do remember I was not quite eight years old when I commenced to study the Talmud.

"In the year 1854, I started on a journey to Palestine. When in Constantinople I met a Hebrew Christian colporteur named Solomon, who offered me a New Testament.

"Up to this period of my life I had never heard there was such a book in existence! That dear Christian man induced me to visit the London Jews' Society's missionary (the Rev. Dr. Stern). Space does not permit me to go into detail, but that memorable visit, which lasted several hours, thanks be to our Heavenly Father, changed my future life. It was then for the first time I heard that Christianity was not, as I had been led to believe, a system of idolatry, but based on Moses and the Prophets, and I left Dr. Stern's house with a burning desire to hear more, and learn more about it. For two years I visited Dr. Stern constantly, and the more I learned of the saving truth as it is in Jesus, the more agonized was my struggle; but at last, though my pillow was oft bedewed with tears, as I realized fully what decision for Christ would involve, I was enabled by Divine grace to say, 'I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things;' and on September 16, 1856, I was baptized in Constantinople by my beloved spiritual father, Dr. Stern, and I then received the name of Michael (who is like unto God). From that time I had an earnest desire to witness for Christ amongst my brethren; and in 1860 I entered the mission field in connexion with the London Jews' Society, with whom I remained till November, 1869, and then I commenced my missionary labours with the British Society.

"In closing this brief outline of my life, I desire to express my deep gratitude to our gracious Lord, who has permitted me to preach the Gospel of Jesus Christ in Russia, Roumania, Austria, Germany, France, Italy, Egypt, Palestine, Turkey and Bulgaria, and has blessed the message to many a Jewish heart, and to the salvation of many souls. I have also been privileged to preach the Gospel to many members of my own family, holding influential positions in Russia, and I am thankful so say that nine of my cousins have been baptized.

"My future is in God's hands, and my earnest prayer is, that the remainder of my life may be more fully dedicated to His service and for His glory."

Naphthali, Israel, was one of the earliest missionaries of the British Society. He was appointed in 1842, and laboured mostly in Manchester. In 1851 he could report twenty-three converts as the fruit of his labours. In 1870, it was recorded that through his instrumentality fifty Jews acknowledged Jesus as their Saviour, amongst whom was Aaron Sternberg, who afterwards became an earnest missionary of the same Society. Naphthali was an earnest, spiritually-minded Christian; who reached the age of 86, and died in the Home for Aged Israelites in 1886.

Nathaniel, (Julla), a North African Jew, was one of the earliest Jewish converts in England after the Reformation. He was baptized in the parish church of All Hallows, Lombard Street, London on April 1, 1577, by the Rev. John Fox, who preached a sermon on that occasion on Rom. xi. in Latin. That sermon was published in English by James Bell in 1587. Nathaniel, too, gave an address to the congregation after his baptism. ("Jewish Intelligence," 1827, pp. 28, 321, 406, 445.)

Navorsky, son of Moses bar Hayim, who lived in the Archduchy of Posen in the seventeenth century. His father was a tenant farmer, and when he died the Polish nobleman, to whom the farm belonged, after demanding from the widow the payment of false debts, which she refused to pay, drove her away from the farm, seized her son and had him forcibly baptized in the Roman Catholic Church. When the Saxons invaded Poland, one of their officers gave the nobleman a dog for him in exchange. This officer, being a Christian man and a member of the Moravian brethren, treated him kindly and instructed him in the truth of the Gospel, of which he had hitherto been in total ignorance. Later he joined the Lutheran Church and lived a pious Christian life. He died in 1750.

Neander, Auguste. On the 17th of July in the year 1850, an imposing funeral cortège slowly wended its way through the streets of Berlin, attended by a Royal carriage and by numerous Government officials, clergymen, professors and students of the Universities of Berlin and Halle, assembled to pay their last tokens of respect and esteem to the distinguished man who was being carried to his final resting-place. Along the whole route from the residence of the deceased to the cemetery, a distance of two miles, immense crowds of people thronged the streets, filling all windows, doors, and available places of observation. Before the hearse were carried the Bible and Greek Testament of the man who had done more than any of his contemporaries to keep alight in Germany the torch of pure and undiluted Christianity. The whole scene was a striking tribute to the worth and work of the eminent professor and Church historian, Auguste Neander, who for thirty-eight years had exercised unbounded influence in the domain of theology, not only in the University of which he was a distinguished ornament, but also throughout Europe. And this man was a Christian Jew, whose conversion and devotion to Christianity were destined to be fruitful in great results, the end of which we have hardly seen to-day.

David Mendel, to give him his original name, was born at Göttingen of poor Jewish parents on January 10th, 1789. He was a scion of the famous Mendel family, connected by descent with the great Jewish reformer Moses Mendelssohn, whose successful efforts to elevate and uplift his then degraded race ended in all his descendants eventually embracing the Christian faith. In the words of a modern Jewish historian, whose love of truth led her to place on record what must have cost many a regret to avow:—"As we read the story of the wise and liberal philosopher, who broke through the barriers and let in the light of learning and of social countenance on mediæval benighted Judaism, we shall see that the very children of the emancipator were dazzled by the unaccustomed rays, that his sons wavered and his daughters apostatized, and that in the third generation—only the third—the fetters which degraded were called degrading, and the grandchildren of Moses Mendelssohn, the typical Jew, were Jews no longer."

Young David Mendel received his early education at the gymnasium or public school at Hamburg, it being his parents' intention to bring him up in the legal profession, in which, there is very little doubt, he would have become distinguished. In 1806, however, having, through the influence of two fellow-students, Chamisso the poet and another named Neumann, embraced the Christian faith, he determined to devote himself to the study of theology, and thenceforth the whole course of his life was altered. At his baptism he had taken the Christian names of Johann Auguste Wilhelm, after those of his two friends, to which he added a new surname, Neander, or the "new man," and the new aims of his life were thus expressed in a letter which he wrote to the pastor who had baptized him: "My reception into the holy covenant of the higher life is to me the greatest thing for which I have to thank you, and I can only prove my gratitude by striving to let the outward sign of baptism unto a new life become, indeed, the mark of the new life proclaiming the reality of the new birth."

Auguste Neander, as he was thereafter known, now entered the University of Halle, where he studied Christian dogmatics under the celebrated Professor Schleiermacher, whose speculations in doctrinal theology verged very closely upon heterodoxy, and who is pronounced by an authority to have been "the greatest theological writer that Germany has produced since Luther, and, indeed, he may be called the founder of modern rationalism on its better side." Intercourse with this erratic and brilliant genius produced no perceptible taint of rationalism in the mind or scholarship of the scarcely less brilliant pupil, whose public teaching contrasted so powerfully with that of his erstwhile master. "It was a sad and singular sight," wrote the biographer of Neander, "to behold his former teacher, Schleiermacher, a Christian by birth, inculcating in one lecture-room, with all the power of his mighty genius, those doctrines which lead to the denial of the Evangelical attributes of Jesus Christ, whilst in another his pupil Neander, by birth a Jew, preached and taught salvation through faith in Christ the Son of God alone."

When Neander left Halle he repaired to his birthplace, Göttingen, to pursue his theological studies in the university of which Planck was at that time the leading spirit. It was there that Neander acquired the practice, so conspicuous in his writings, of taking nothing for granted and digging deep to the very origines of things. It was this invariable reliance solely on first hand and primitive information which makes his literary work so valuable. In 1811 Neander became a private "coach" at Heidelberg, in the university of which he was appointed a professor of theology in the following year. Youthful as he still was, his fame had by this time spread far and wide, and within a few months he was elected to a similar position in the recently founded University of Berlin, which the King of Prussia desired to elevate to the foremost rank among the sister universities of his kingdom, and to make a great centre for the teaching of theology. There Neander remained till the day of his death, fully justifying his selection as one of the leading lecturers in that seat of learning.

The foregoing are the chief events in an otherwise uneventful career, entirely passed as scholar and tutor within the sheltered seclusion of university life. It has been said that such an atmosphere makes for self-indulgence. Of course, it may easily degenerate into this state. And yet how many university dons could we name, whose saintly and scholarly lives, long hours spent in teaching, and nightly burnings of the midnight oil give the lie to such a sweeping assertion! That it was far from being the case with Neander the following slight sketch of the man himself, his labours and his writings, will abundantly demonstrate.

Neander was of an exceedingly lovable disposition, humble-minded, retiring, pious and zealous. He was as simple as a child in the ordinary and every-day concerns of life, eccentric and singular beyond description, absent-minded to the last degree, and generous to a fault. His charity was unbounded. His wants being few, he could give the bulk of his income to others. The proceeds from the sale of his numerous works were devoted to philanthropic and missionary purposes. He could never keep any loose cash in his pocket, or turn away his face from any poor man. If he did not part with the well-worn coat off his back it was because he preferred to bestow the new one hanging in his wardrobe.

His industry was prodigious. Being a single man, for he never married, he could devote all his time and energies to his calling—which was that of scholar, writer, and lecturer. He was never ordained, and so never preached in the ministerial sense of the word; but he never lectured without teaching Christianity in its practical as well as doctrinal and historical aspect. Religion was never obscured by theology. His lectures were attended not merely by under-graduates and students, but also by leading professors of his own and other universities—Protestants and Romanists alike sitting at his feet. Three lectures a day he invariably gave, and those on different subjects. To the students he was a father and a counsellor, ever ready to bestow, though never eager to thrust, his advice upon all who sought it. He was universally beloved for his kindness of heart and his gentleness, and respected and admired for his talents, scholarship, and teaching powers.

The supreme object of Neander's life, studies, and labours, is thus concisely stated by himself in the preface of the first edition of his magnum opus: "To exhibit the history of the Church of Christ as a living witness of the Divine power of Christianity, as a school of Christian experience, a voice sounding through the ages, of instruction, of doctrine and of reproof, for all who are disposed to listen." Neander was not merely the historian of the dead past or laudator temporis acti. To him the past was indeed great, eloquent, and glorious, but he regarded it chiefly as the beginning of a greater present and a more glorious future, and as the foundation of the stately building of the Church that is being reared throughout the ages. He had unquenchable faith in the abiding presence of Christ in His Church, and of its consequent power to mould and transform the world. The parables of the leaven and of the mustard seed were pregnant with meaning to him, and in his history he elaborately traced the process of development in the past centuries—a process which amounted to a steady and ever forward progress, even furthered by all attempts to hinder it. And this, because Christianity is a Divine power which descended from heaven at the Incarnation of Christ, and gave a new character to the life of the human race.

We can well understand how exhilarating and energising such teaching as this must have been when directed, as it was of set purpose, to counteract the then new-fangled doctrines of Schleiermacher, and more especially of Strauss, who in his "Life of Christ" had sought to eliminate from Christianity all that was Divine, and therefore to destroy its regenerative power on the hearts and lives of mankind.

To Neander, then, a Christian Jew, an immense debt of gratitude is due from all who hold the Catholic faith undefiled. He stemmed for a time the tide of Rationalism which threatened to engulf in its turbid waters not only Germany, but the whole of Christendom. His aid was expressly chartered to undo the harm caused by the speculative teaching of Strauss. When others would have suppressed the latter's work by force, Neander, discountenancing such carnal weapons, boldly and mercilessly met his heresies by the issue of his own "Life of Christ."

We have already dwelt upon his two greatest works. We can only barely mention the others. They were, to give them their titles in English—"The History of the Planting and Training of the Christian Church by the Apostles," "Biographies of Julian the Apostate, St. Bernard and St. Chrysostom," "Anti-Gnostikus, Development of the Gnostic System," "Memorabilia from the History of the Christian Life," "Unity and Variety of the Christian Life," numerous essays contributed to religious periodicals, and "Memoirs of the Proceedings of the Berlin Royal Academy of Sciences."

Neander's restless activity doubtless shortened his life, and death overtook him before the work which he had set himself to do was done. He had completed his "General History" only to the middle of the fourteenth century. He died whilst dictating a page of this unfinished history, with the words, "I am weary; I must sleep; good night;" upon his lips. To another famous historian, Bede, it was granted to see, but only just to see, the completion of his labours. When dying, the amanuensis who wrote for him his translation into Saxon of the Gospel according to St. John, said: "Master, there is but one sentence wanting." Bede answered: "Write quickly!" and when the sentence was written, he replied: "Thou hast the truth—consummatum est," and with the Gloria Patri upon his lips, he breathed his last. Neander's work is like a broken column, and yet who shall say it had been better otherwise? Surely not those who believe that "man is immortal, until his work is done."

Neander, Rev. John, thus wrote of his conversion to a sincere acquaintance:—"My dear friend,—Cheerfully do I respond to your call, and as briefly as possible will I relate to you, how wonderfully God has dealt with me; how He, the Almighty God, looked down upon me while I was yet deeply sunk; how He called me, and lifted me up from the dust; and how He brought me out of darkness into His marvellous light; praised be His name. Amen.

"I was born in the year 1811 at Neubrûck, in the province of Posen. My parents were strict Talmudical Jews, my father especially, a zealous, learned Talmudist. They had consecrated me to the office of a rabbi, even while I was at my mother's breast; which office being considered then, as it still is, a most holy vocation. On my having attained my eighth year, and being able to read Hebrew, my father engaged for me a teacher of the Talmud, who resided in the house, and from early in the morning until late at night he laboured with me in the Talmud; now and then he also read the Pentateuch and Jarchi's Commentary with me.

"Until I was twenty-three years old, I studied at different Talmudical schools in Posen, and having attained to that degree which qualified me for the office of a rabbi, I returned to my father's house, where I devoted myself entirely to the study of the Talmud. You are well acquainted with the course of life led at rabbinical schools; I have therefore no occasion to give you here an account thereof. I lived earnestly engaged in this study, because it was my parents' warmest wish; and I moreover hoped thereby to attain to a high position amongst my nation, and flattered myself that I should hereby be qualified for the community of the Chassidim, and consequently to reach the presence of God.

"I plunged myself into the deep labyrinth of rabbinical subtleties and sophistry; entangled myself in a chain, composed of thousands of links of trivialities; exhausted myself in endeavouring to be enlightened on this, or on that matter; but I only got deeper and deeper into the labyrinth; not a ray of light penetrated its dark recesses. At length the employment became exceedingly disagreeable to me; the zeal which was so ardent in my youth (alas! it was a blind zeal), cooled more and more in proportion as it became clearer to me that the words of the different rabbis, the former and latter, are truly not agreeable to God's most Holy Word; and I discovered, that the persuasion that their ways lead to the truth is a vain persuasion.

"I was about twenty-five when with a painful heart I perceived this. I had no firm foundation to rest upon; nothing on which to lay hold. I stood as on broken ground; my heart torn, and nigh to perish with anguish. About this time I was teacher in a town in Germany, where I had above twenty pupils, whom I had to educate, and bring up as men and Israelites; and every Saturday I had to deliver a public lecture on portions of the Old Testament. All this placed me in a terrible condition; I had to preach up and defend that, against which my heart revolted; dissemble I would not, yea, I could not.

"In the early period of my life as a teacher, I was zealous for the rabbinical Judaism of the present day. I tormented and exhausted myself endeavouring, by the works of the law, to lead a life pure and holy before my God; for even when a child I conceived sin to be an abhorrence to God; the thunders of Sinai sounded and resounded in my heart; the mighty word proceeding out of the mouth of the Almighty God, 'cursed is he who does not keep my law,' pressed me down to the ground at that early period of my life; as with flaming letters it was written in my heart, 'God is a holy God! God is a righteous God! who abhors sin; in whose presence, none but those who are pure, and free from sin, and who live for him only, can abide.' From all my toil, however, I found no peace; far, far from me was the rest for which I so much longed.

"I had intercourse with a few individuals who called themselves Christians. I sought them out for the purpose of discussing with them scientific subjects, and now and then to study the Old Testament with them; of these some were students in theology, and others teachers; they used to assail the revealed word of God most terribly. Through them I became acquainted with the criticisms of de Wette, Eichhorn, Dinter, and others, and it was not long that I stood up a zealous defender of modern Judaism; I became a rationalist. We are deceived! exclaimed I to my community, terribly deceived! the Talmud and the Psakim are a tissue of errors, and so forth. Still the storm in my heart did not subside; it continued to roar and to rage; I was not free; before it was chains of superstition that shackled my heart, now those of unbelief; chains forged by profane hands, by such fools as say, 'There is no God.'

"As I looked on these contradictions, and on this work of ungodly men, I trembled, and entered the field against these impudent deniers of God; but with weapons, alas! I knew not at that time, and so I was in a terrible condition. I felt as if closed in by a wall; I panted after the breath of life; I longed after liberty, and hoped that the enigma would solve itself; but far off appeared to me the hand which should lead me into the haven of peace; and the light which I searched after in all the writings of men, proved but darkness; they were broken cisterns, and my soul, which was languishing and nigh to perishing, did not find the water of life. I lay at times the whole night on the hard floor, chastised my body, yearned and cried aloud. The old Jews, to whose knowledge these austerities came, held me for a saint; and the modern Jews said to me: 'Don't be a fool.' Oh! these were years of anguish and terror; I was often nigh to despair. The compassion and grace of God, whom I did not know at that time, alone held me up; the hand of the mighty covenanted God of my forefathers covered me, and it was His eternal love that preserved me from sinking.

"I tore myself with force from the circle of those who surrounded me, and I was chiefly alone and secluded. I betook myself, as it were, to a desert of books. Alas! the speculations of men only filled my head, while my heart remained empty. My thirst after the truth, after God's truth, was not quenched; I read now and then in the Pentateuch; but the books of the Old Testament were locked up to me, and the old and new commentaries of the rabbis did not satisfy me. That the New Testament is a key to the Old I had not the least conception at that time; and, as I was then an enemy to Christianity, I never read the New Testament.

"At this time of severe struggle, I received a visit from my father, to whom I communicated my distress of mind; it pained him deeply, and he pressed me to return home with him immediately. To my question, 'What shall I do then?' he replied, 'You shall do nothing else but learn the Torah, you have no occasion to trouble yourself about earthly things, and as soon as you shall be seated in the circle of the Chassidim and students of the law, it will be well with you.' Family matters obliged my father to return quickly, and I begged him to allow me to remain for a short time longer in Germany, until I should be enlightened on that which distressed me so much. Shortly after that I was sent for by a Jewish community, in the north of Germany. I hurried thither with joy, where I took possession of a very pleasant post.

"My heart, however, remained wounded, and peace was far from me. The Jews of that place were very indifferent about religion, and it was not required that I should deliver a public lecture on the Sabbath. I looked for religious men, but amongst the Jews there was not one in whom there was a striving after the only good; my exhortation to them to elevate themselves to the fulness which cometh from God, and my admonitions, were all in vain; nevertheless, the pupils clung to me with much love; and they listened to me attentively when I related to them the history of the kingdom of God in the time of the Old Testament dispensation.

"But my heart continued cold even here; the great deeds of God filled me with awe, and the history of our people, as well as my own course of life, only opened more the wounds of my heart. 'The Balm of Gilead' I knew not, and the instruction I imparted was only mechanical, without life, and without warmth.

"I visited the clergymen of this town, and I found some of them different from any I had seen before; they talked of the revealed word of the Old Testament, with warmth of heart and enthusiasm, and I heard for the first time a powerful testimony to the Christian doctrine; my whole heart was stirred up against it, the ground burned under my feet, and I hurried away purposing never to return again.

"Still there remained a thorn in my heart. The fifty-third chapter of Isaiah as well others in the Old Testament, to which my attention was drawn, were too strong for me; doubt raged in me, and the questions, What if it be really true? What if the Christians are right? left me no peace.

"A few weeks elapsed, and I could no longer endure my trouble; I greatly desired to be enlightened, and that, by means of the common medium of all truth, Holy Writ alone.

"I began to read the New Testament, and to compare it with the Old, and it wonderfully unfolded itself to me; more and more I discovered the great mystery of redemption. In the Old Testament, in all God's contrivances, a voice called to me, and I heard the voice of God, through Moses and the prophets, saying: Jesus Christ the crucified, is the true Messiah, the true Saviour, whose name is Jehovah Tsidkenu, the Lord our Righteousness. I was roused especially by the ninth chapter of the Acts; I was made acquainted, after much wrestling and fervent prayer, that Jesus is the source of salvation, and of eternal life to all, who, by the efficacy of His blood, are cleansed from the guilt and pollution of sin, and through Him can call God, Abba, Father. I perceived that faith in the triune God is the victory which vanquishes the world.

"I could not remain silent about this; my heart was filled with it; I tasted the friendship of God, I rejoiced and was constrained to exclaim, 'My Redeemer liveth;' and this I announced to my pupils, talked of it in the circles of Jewish families, and publicly and aloud gloried in the ground of my hope in the rich promise vouchsafed to me, by the mouth of a mighty covenant God: Be comforted, all thy sins are forgiven thee, thy debt is paid and annulled, through the great and only atoning sacrifice, through 'the Lamb of God that taketh away the sin of the world.'

"There was a tremendous tumult among the Jews; some of them came to me, and gave themselves much trouble by various means to turn me away from the Lord, mine and my father's God. The community wrote all about it to my father, from whom I received a letter which placed me in a most painful position. He prayed and cried, 'Come to us, and remain a Jew.' My mother received from this news a severe blow, and she was laid on a bed of sickness, and great were her sufferings; my sisters, brothers, and relatives mourned in secret. It was a hard struggle—life and death depended on my decision.

"I cried and wept bitterly, and riveted myself firmly to the word of life, that alone should be my guide, my stay, and my staff; and praised be God, the Sun of Righteousness lighted me, and His beams fell warm and full of life on my heart.

"'Whoso loveth father and mother more than Me, is not worthy of Me.' This was spoken by Him who has power to save and to condemn. I could not do otherwise than obey Him, who once said to the patriarch Abraham, 'Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee.' I was obliged to tear asunder the ties which bound me to my beloved relatives, who still remain dear to me; painful as it is to flesh and blood, I was constrained to do so for the Lord's sake; and I exclaimed aloud in the presence of the Jews who at this time surrounded me, and who, not knowing what they did, endeavoured to hurl me down to the abyss of destruction: 'I cannot do otherwise, I must acknowledge Him, I must believe on Him, who is my Redeemer and Saviour; His name is Jesus Jehovah; I cannot do otherwise, should they on account of it cut me in pieces. Woe unto me, if I deny Him, the Lord Jesus; therefore it is well with me, that I perceived through the grace of God, that Jesus Christ is the way, the truth, and the life, praised be His name. Amen.'

"Now was I able to rejoice, and with David to exclaim, 'Bless the Lord, O my soul, and forget not all His benefits' (Psalm ciii. 2).

"After I had been duly instructed in the saving truth of the Gospel, I was publicly baptized in the name of the Father, Son and Holy Ghost, on December 9th, 1839, by the Rev. Mr. Müller."

Neuman, Rabbi, was converted through his intercourse with a Christian merchant in Leeuwarden, Holland. He afterwards translated the tract, "Light at Eventide," into Dutch. ("Jewish Intelligence," 1855.)

Neuman, Dr. R., was born at Brody in 1788. His father was a rabbi and gave him a Talmudical education. In 1807 he came to Dessau in Germany, where he wrote a Commentary on Amos, Nahum and Malachi, and became a director of a free school for poor children at Breslau. Through his intercourse with two Christian professors, and especially with the L.J.S. missionaries McCaul and Becker in 1823, he learned to know Jesus as his Saviour, and was baptized there, together with his wife and three sons, by Professor Scheibel, in the Elizabeth Church. A Dr. Cohen, who was a teacher under him, followed his example. Subsequently he rendered service to the L.J.S. by revising the text of the Hebrew New Testament. He died in 1865.

Neumann, Karl Friedrich, was born in Reichmansdorf in 1793, studied at Heidelberg and Munich, and was baptized at Munich in the Evangelical Church in 1818. Subsequently he went to Venice and studied Armenian. In 1828 he went to Paris, and in 1829 to London, and from there to China. There he collected several thousand volumes of all branches of literature, which are now in the library of the Munich University. He became professor in 1833, M.P. in 1848. In 1863 he retired to Berlin, where he died in 1870. Some of his works are the following:—"Die Völker des südlichen Russlands" (Leipzig, 1847.) "Geschichte des Englischen Reiches in Asien"; "Geschichte der Afghanen"; "Geschichte Oestreichs"; "Geschichte der Vereinigten Staaten." A translation of Gützlaff's "History of the Chinese Empire"; "Geschichte der Armenischen Literature," Leipzig, 1834, and English translations of Armenian Chronicles.

Newman, Rev. C. S., was first in the service of the Scotch Church and laboured at Jassy and at Constantinople. In 1855 he resigned, and after joining the Church of England was sent by the L.J.S. to Constantinople, where he laboured successfully until he was called to higher service.

Newman, Rev. Louis, a convert and student of the L.J.S., was ordained in the American Episcopal Church, and laboured among the Jews in Philadelphia with blessed results all his life. He was a great Hebrew scholar.

Nurnberg, Rev. Nahum, was born in Russia, his father dying very early. His mother and her children then went to live with her father, who was a strict Jew, and as such Nahum was brought up. When about nine years old an uncle adopted him and took him to Breslau to be educated. He became a favourite with the proctor of the University there and at Berlin, and through them he obtained a good deal of tuition. He also did journalistic work, and in 1851 he came over to England to report on the Great Exhibition. He stayed on in Hull as a correspondent. Whilst there he came under the influence of the Rev. John Deck, by whom he was eventually baptized. Later on he was, after finishing his course at the L.J.S. missionary college, appointed a missionary of that Society, first in England, and then in Roumania, but returned to this country as his real home after a year's work, owing to the death of his wife. Soon after he took orders, and engaged in parochial work, until 1879, after which he retired, until his much lamented death on January 30th, 1904.

Oczeret, Rev. Leo, a native of Tarnopol, Galicia, was converted in Jerusalem, and studied afterwards at the college of the L.J.S. in London. His Jewish fiancée also became a Christian. After being stationed in Paris for about two years he was sent to Jerusalem and was ordained by Bishop Hannington. In 1884 he was sent to reopen the mission at Safed, and at first he had trouble with the spirit of fanaticism which had ever existed among the Jews there; but gradually, by patience and love, he won the hearts of many, so that when he became ill they came to visit and console him. One old man even assured him that during a whole fortnight he recited fifty Psalms (according to the custom of pious Jews during illness) for his recovery. Oczeret went at last to a hospital in Vienna, whence he wrote to the Committee, "Let the Lord's will be done! Pray for us all. I do not give up every hope yet to work for my Lord and Master, and to serve faithfully the Committee, to whom I am wont to look as to a father." But though still young, he had finished his course, and went to receive the crown of glory.

Palgrave (Cohen), Sir Francis, born in London, July 1788, died there July 6th, 1861, son of Mayer Cohen, a member of the London Stock Exchange. He was an infant prodigy. At the age of eight he made a translation of Homer's "Battle of the Frogs" into French, which was published by his father (London, 1796). He embraced Christianity, and married a daughter of Dawson Turner, the historian. He was called to the bar in 1827, devoting himself to pedigree cases. In 1832 he published "The Rise and Progress of the English Commonwealth," which is generally regarded as the earliest important study of English constitutional history founded on the records. He was knighted in that year, and became deputy-keeper of Her Majesty's records, in which capacity he issued twenty-two annual reports of great historic value. His most important work is "A History of Normandy and England," 4 vols., London, 1851-63. Palgrave had four sons each of whom attained distinction of various kinds.

Palgrave, Francis Turner (1824-1902), editor of the "Golden Treasury of English Songs and Lyrics," Professor at Oxford.

Palgrave, Robert Harry Inglis (born 1827), editor of "The Dictionary of Political Economy."

Palgrave, Sir Reginald Francis Dunce (1829-1903), Clerk of the House of Commons.

Palgrave, William Gifford (1826-88), Eastern traveller and author of "A Year's Journey through Central and Eastern Arabia" (London, 1865) and other works.

Palotta, Professor C. W., a native of Hungary, by birth and education a gentleman. Coming to England early in the sixties of the nineteenth century he was induced by a friend to attend the lectures and classes of Dr. Ewald, and after due instruction was baptized in the Jews' Chapel, Palestine Place. Not long after, he was sent by L.J.S. as missionary assistant to the Rev. F. G. Kleinhenn, at Bucharest, whose daughter he married. From 1866 he laboured for two years itinerating through Servia and Bosnia. He was the first missionary who took the Gospel to the Jews in those countries. In 1868 he was stationed at Jassy, where he laboured until 1871, when he settled at Vienna as a professor of languages. Palotta was a gifted man and zealous missionary, and throughout his Christian life he took a great interest in the mission to the Jews, and voluntarily helped them in Vienna and also in Paris during the exhibition in 1879.

Pauli, Rev. C. W. H., was born in Breslau in 1800 and was named Zebi Nasi Hirsch Prince. His father who was a rabbi, gave him a thorough rabbinic education. Already at the age of 21, being then a religious teacher, he published "Sermons for Pious Israelites," in which he emphasized the teaching of the Bible rather than that of the Talmud. Whilst thus endeavouring to teach pure Mosaism he came in contact with the L.J.S. missionary, C. G. Petri of Detmold, and received from him a New Testament, of which he began to make use in his teaching. The Jews then declared him crazy, and he resigned his office and went to Detmold. From there he was sent to Minden, where he was baptized December 21st, 1823. His sponsors were Baron Blomberg and Major Grabowski. The former, who through the influence of the L.J.S. founded the mission at Detmold, then recommended Pauli as a missionary to the Posen Society. A year later he went with Petri to England and studied at Cambridge. From there he was called to be Lecturer of Hebrew at Oxford. In this capacity he laboured there for thirteen years, during which time he wrote various books, his "Analecta Hebraica" deserving special mention. In 1840 he received a call from the L.J.S. to go as a missionary to Berlin, where, by his learning and piety and loving disposition, he made a salutary impression upon the Jews. In 1844 he was transferred to Amsterdam, and laboured there till 1874. The results of his activity there appeared from time to time in the "Jewish Intelligence." He then retired to Luton, where he died in 1877, with the words upon his lips: "Into Thy hands, O God, I commend my spirit. My Saviour is near."

Pauly, a Jewish savant, was baptized at Hamburg in 1810. He lived with an unbelieving brother in Berlin, at the time when Pauli was stationed there, who had the privilege of administering the Sacrament of the Lord's Supper to him on his dying bed when he was eighty years of age (Annual Report, 1843, p. 60).

Philippi, Dr. Friedrich Adolf, was born in Berlin in 1809. His father was a banker and belonged to the circle of the Mendelssohns. Philippi received Christian impressions at school, and in riper years he received from a fellow student a treatise entitled "Glocktöne," by Court Chaplain Strauss, which caused him to attend his sermons. His uncle Jakobi, the mathematician, had at that time become an Evangelical Christian. This event, too, caused him to seek for the truth until he found it for himself and was then baptized by Pastor Zehme in Grossstädtel, near Leipzig, in 1829. Later on he studied theology under Hengstenberg, and became professor at Dorpat and later at Rostock. He was the author of the following works:—"Die Lehre von dem thätigen Gehorsam Christi," 1841; "Glauben's Lehre," 1853; a posthumous work, published by his son, "On the Epistle to the Galatians and the Synoptics." He died on August 29, 1882.

Pick, Aaron, Biblical scholar, was born at Prague, where he was converted to Christianity and lectured on Hebrew at the University. He lived in England during the first half of the nineteenth century, and was the author of translations and commentaries of various books of the Bible. His works comprised a literal translation from the Hebrew of the twelve Minor Prophets (1833), of Obadiah (1834), and of the seventh chapter of Amos, with a commentary. In 1837 he produced a treatise on the Hebrew accents, and in 1845 he published, "The Bible Student's Concordance." He was besides the author of a work entitled, "The Gathering of Israel or the Patriarchal Blessing as contained in the Forty-ninth chapter of Genesis. Being the Revelation of God concerning the twelve Tribes of Israel, and their ultimate Restoration."

Pick, Abraham, a native of Senftenberg, Bohemia, was influenced by his brother Israel to examine the evidences of Christianity, and then had intercourse with a Scotch missionary, the Rev. Daniel Edward, in 1866, and at last was brought to the Lord by the Rev. Abraham Herschell, who also baptized him in 1869 at Stuttgart together with his wife. His daughter Catharine was already baptized through Edward, at Breslau in 1857. His daughters, Rosie and Philippine, were baptized at Kaiserswerth by the Scotch Free Church missionary, Van Andel, and his daughter Regina and his son Joseph were baptized at Kornthal in 1878. His daughters Charlotte and Therese were baptized in Switzerland by Pastor Bernoulli, and Elizabeth was baptized by Pastor Axenfeld in Cologne. The whole family became in various ways useful workers in the service of the Master, and in 1879 they had the joy of knowing that seven of their relatives had confessed Christ in baptism. Abraham Pick became afterwards the agent of the British and Foreign Bible Society at Lemberg, where he laboured for many years in spreading the Word of God in Galicia and in the Bukowina, where he and his family were almost the only sympathizing friends of the L.J.S. missionaries.

Pick, Israel, a brother of the above, had received a strict Talmudical education. When he came to the age of discretion he began to waver between rabbinic orthodoxy and freethought, but he felt an inward call to do something great for the emancipation of his brethren and for restoring the Jewish kingdom. At first he was engaged in journalistic work at Vienna, and then he became a preacher and teacher in a synagogue at Bucharest, where he endeavoured to infuse vital religion into the congregation, but had to leave them disappointed. His enthusiasm for the temporal and spiritual welfare of his people caused him to correspond with missionaries and to lay before them a plan for the establishment of a Hebrew Christian National Church. He also addressed a letter to that effect to the Jews in Amsterdam in 1853, but received no encouragement anywhere. At last he embraced Christianity and was baptized by Daniel Edward at Breslau in 1854. On this occasion he wrote: "A Word to my People," afterwards "The Star of Jacob," "Kol nidre night," "Is there no Physician there?" In all these writings he displayed almost a prophetical spirit, speaking from the fulness of a heart inflamed with love to his people, and no less to his Saviour. This enthusiasm led him eventually in 1859 to Jerusalem, and then he was heard of no more. The probability is that he was killed somewhere in Palestine.

Pick, Joseph, after studying in Basel and in the L.J.S. College, was appointed missionary at Strassburg in 1877, and in 1888 he was transferred to Cracow. He was a gifted and an energetic man and laboured in both places under peculiar difficulties. In 1897 he visited London, and on his return died rather suddenly, his loss being deeply felt by all who knew him.

Pick, Rev. Dr. Bernard, was baptized in Berlin in 1861. Later he went to the United States, where he studied theology and was appointed to a church at Rochester, New York. He was a prolific writer. The following were from his pen: "The Mission among the Jews," in the Encyclopædia of Biblical, theological and ecclesiastical literature (New York, 1881, pp. 166-177). "The Talmud, what it is and what it knows about Jesus and His followers" (New York, 1887). "Luther as a Hymnist," 1888. "Historical Sketch of the Jews since the destruction of Jerusalem," 1887.

Pieritz, G. Wildon, born at Klecko in Posen, in 1808, baptized 1835, laboured as a missionary of the L.J.S. in the forties of the nineteenth century at Jerusalem, in Damascus, and subsequently settled at Oxford, where he was engaged in teaching. He was a learned and spiritually-minded man, as his articles in the "Hebrew Christian Witness, 1874-5," testify. He was the author of "The Gospels from the Rabbinical Point of View," London and Oxford, 1873.

Pieritz, Rev. Joseph Abraham, was a missionary of the L.J.S., stationed at Bristol in 1844, and laboured amongst the Jews generally in the West of England, also in Dublin and other places. He afterwards went out to British Guiana, and became rector of the parish of St. Patrick, Berbice, where he died in 1869, aged sixty-five, as the result of a carriage accident. His funeral was taken by the Bishop, and was attended by over 2,000 persons.

Polan, Rev. Mark, was born at Wilna, a town known as the "Jerusalem of Lithuania," where a high type of Judaism prevailed and where Rabbinical learning flourished, and where also the Greek churches mostly represented a sensuous and ritualistic Christianity. At Wilna there is a flourishing trade in cereal products, and Mark's father was a corn merchant. His parents gave him a rigorous religious training. His mother could speak Hebrew well, and the boy was instructed in the Talmud and other Rabbinical writings. As an illustration of the sectarian rigour of the Jews at Wilna, it may be mentioned that a law having been passed compelling education in the Russian language, the Jews proclaimed a Fast and made provision for the private tuition of their children.

Young Polan left his native place in 1872 intending to proceed to Australia and join a relative there. A change of plan, under pressure from home, led him to linger first at Königsberg and then in London. In London he soon came in contact with missionaries. His aim, however, was not enquiry but opposition. Rumours then reached his friends that he had become a Meshummad, but careful enquiries satisfied them that their suspicions were mistaken and he was left unmolested.

But the living God was also watching and guiding. Gradually his attitude to Christianity began to change. For one thing, the absence of images in the English churches made an impression upon him. The first Christian book that he read was the "Pilgrim's Progress" in Hebrew. Then there came eager readings of Commentaries written on St. Luke, Acts, Romans and Hebrews by Dr. Biesenthal, once a rabbinical Jew; he was thus led to a careful study of the New Testament. In the Rev. Theodore Meyer the enquirer at last found a wise and loving instructor and friend. From the first, Mr. Meyer's erudition and sincerity drew forth the confidence and interest of the young Jew.

After four years' instruction, Mr. Polan came forward for baptism, and it was arranged to take place in Park Church, Highbury. An incident, however, happened which led to its postponement. On the eve of his proposed baptism he had a dream which led him to withdraw, and was the cause of severe and protracted mental struggles. It is said by the rabbins, and believed by the Jews, that in Paradise a dark veil is made to hang before the parent whose child has become an "apostate." In his dream Polan saw his mother in Paradise behind the dark curtain. The effect upon his mind was such that he could not face baptism; nor did he, until nearly a year afterwards. It may have been that the first decision was resting mainly upon mental conviction of the truth. At any rate, there followed more serious consideration and prayerful searching of the Scriptures, with the result that a certain word of the Lord reached his heart and touched it with signal power. The word was: "Let not your heart be troubled: ye believe in God, believe also in Me."

Under the power of this word this earnest seeker emerged into the light. Ultimately, in 1878, he openly confessed Christ by baptism, the ordinance being administered by Mr. Meyer in Park Church, Highbury.

The inevitable ostracism and persecution, with their attendant sufferings, followed. It was a welcome mitigation to the new convert's trials that his father did not entirely cast him off. And the spirit in which he suffered may be gathered from the reply he sent to his brothers and sisters, when, at his father's death, they hurled over him their anathemas, telling him that his name had been expunged from the family register. "It has caused me great pain," he wrote to a friend, "but though my name is not now in the family tree, it can be found in the Lamb's Book of Life."

In those days Mr. Polan was a member of Park Church, Highbury. The pastor at the time was Dr. Edmond, who, with Mr. Meyer, proved a spiritual father to the young Hebrew Christian. There he was surrounded by strong missionary influences, and through the Fellowship Association which supported two foreign missionaries, a desire in him was awakened to become a messenger of the Cross in the foreign field.

In 1878 Mr. Meyer wanted a helper in his mission to the Jews, and Mr. Polan was invited to take up the work. In this opening he recognised a call of God to give his life to testifying for Christ to his Jewish brethren. For twelve years he served as a valued helper of Mr. Meyer, like a son with a father, busily engaged in district visitation and taking part in the services. Personal studies also occupied his attention, and he found time to his great joy and profit to attend the course of lectures on "Systematic Theology" delivered at Queen's Square by the Rev. Principal Dykes.

On the retirement of Mr. Meyer, Mr. Mark Polan succeeded to the headship of the Mission to the Jews in East London. In 1888 he became an elder in the John Knox Church, Stepney.

Poper, Rev. Heinrich, D.D., was born at Breidenbach, Germany, in 1813. His father died before his birth, and his mother went back to her home at Hildesheim. There he prepared himself to be a teacher, and began to give lessons to Jewish and Christian children at the age of fourteen. Later he came to the conviction that the Talmud was not in accord with the Bible, and after three years inward struggle, he came to England and was baptized by Reichardt in 1839. He was for a time in the Operative Jewish Converts' Institution, and then in the Hebrew Missionary College, and in 1844 he was sent as missionary to Frankfort-on-the-Main, where he laboured with great efficiency until his departure in 1870. In 1859 Dr. Poper reported that there probably were from five hundred to a thousand proselytes in the district. (See "At Home and Abroad," by the Rev. W. T. Gidney, 1900.)

Posner, Sigismund August (Löbel), was born in 1804, of wealthy parents at Auras in Silesia who gave their children a strict orthodox education; he was well instructed in the Bible. When studying at Berlin, Mr. Lachs, Director of the Deaf and Dumb Institution, sowed in his heart the seed of the Gospel, which took root and led eventually to his conversion, and he was baptized by Pastor Schultze in 1828. His father was at first grieved, but became afterward friendly to him. He studied theology and became a very earnest preacher of the Gospel, so that only decided Christians liked to hear him. He died in 1849. His biography was published by Professor Tholuck for Sunday reading.

Rabinowitz, Joseph, was born at Resina on the Dniester, September 23, 1837, and died at Kischineff, 1899. He was the son of David ben Ephraim, and belonged to a rabbinic family. On the early death of his mother, her father Nathan Neta took him to be educated at his house. When he was six years of age he could repeat the Song of Solomon by heart. He remained with his grandfather till 1848, when he went to other relations. At the age of thirteen they betrothed him. Being compelled by an imperial ukase to acquire the Russian language, his eyes were opened to a new world of literature, and he began to think for himself. In 1855 Jehiel Hershensohn (Lichtenstein), his future brother-in-law, gave him a L.J.S. New Testament in Hebrew, declaring at the same time that possibly Jesus of Nazareth might be the true Messiah, at which news he was very much surprised. However, the immediate effect was that he left the Chassidim and went back to Orgeyev to his grandfather, and studied the Bible more and Russian law, so that he could act as a solicitor among his people. In 1856, he was married, and was then regarded as an influential citizen of the town, especially when it was seen that he took an active interest in the education of children and that he contributed important articles to the Jewish newspapers, and gave lectures at Kischineff, in which he advocated the principles of reform and progress. In 1878 he wrote an article in the Hebrew paper, "Haboker Or," in which he requested the Rabbis to work for the improvement of the condition of the Russian Jews by teaching them the necessity of becoming gradually an agricultural people, and he showed this by his own example in cultivating his garden himself. Not long afterward persecutions broke out in Russia, and he went to Palestine on a mission of enquiry with a view of establishing a Jewish colony there. But when he arrived in Jerusalem and became acquainted with the sad temporal and spiritual condition of the Jews there, his heart sank within him, and he was about to leave the Holy City in despair, but before doing so he went to the Mount of Olives. There he sat down in deep meditation, and reviewing the sad history of his unfortunate people, the thought came to him as an inspiration: "The key to the Holy Land is in the hands of our brother Jesus." This thought he made then the matter and basis of his future work. Returning to Kischineff, he drew up thirteen theses, the substance of which was that Jesus is the only Saviour of Israel as well as of the whole world. With great courage and enthusiasm he then endeavoured by word and pen to propagate his conviction, and gained in a short time many adherents both at Kischineff and in other towns of Bessarabia. Having in 1885 published his "Symbol of the Israelites of the New Covenant" in seven articles, Professor F. Delitzsch and the Rev. John Wilkinson encouraged him, and in Glasgow an association was formed in 1887 for the support of his movement. Rabinowitz was baptized in Berlin by Professor Mead, of Andover U.S.A., in 1885, and henceforth his mission work took a more decisive but also perhaps a more restrictive character. He was asked by Provost Faltin, pastor of the Lutheran Church at Kischineff, to join that Church, but for good reasons he declined to do so, as neither he nor his adherents who had just come out from the synagogue could worship in a church where there was a crucifix. For still stronger reasons he could not join the Russian Church as he was asked to do by the highest authorities. Consequently he had to build a hall, in which he preached the pure Gospel as long as he lived. The result of this movement was that not only Rabinowitz, and his wife and seven children with his brother and family, and other individual Jews who heard the Gospel from his lips publicly confessed Christ as their Saviour, but also that the attitude of the Jews in general toward the person of our Lord has since then changed for the better.

Ragstatt, Friedrich de Weile, was born at Metz in 1648. His father David was a teacher in several congregations, and naturally gave him a good Jewish education. At the Jewish school, he learned from the Talmud the old tradition that the Messiah was to come after 4,000 years had elapsed since the Creation. This led him to enquire, and eventually he was instructed by Dr. J. Alex. Neuspitzer, pastor of the Reformed Church at Cleves, in 1671. In 1672 he entered the University of Leyden, and in 1677 he became pastor at Assenen; and then in 1680 at Spyk, in South Holland, where he officiated till he died. Ragstatt was the author of the following works:—(1) "Jefeh Maréh" (Amsterdam, 1671), written in Latin, in which he endeavoured to prove, as against the Jewish controversialists, especially Lipman of Mülhausen, the Messianic mission of Jesus. A Dutch translation of this work, which contains also an account of Shabbathai Zebi, was published at Amsterdam, in 1683. (2) "Viytmunden—de Liefde Jesu tot de zeelen," ib. 1678. (3) "Van het gnaden Verbond," ib. 1613. (4) "Two homilies on Gen. xlix. 10, and Mal. iii.," The Hague, 1684. (5) "Noach's prophetie van Bekeering der Heyden," Amsterdam, 1688. (6) "An Address delivered on the occasion of the baptism of the Portuguese Jew, Abraham Gabai Faro," ib. 1688. (7) "Brostwepen des Geloofs," ib. 1689. (8) "Jesus Nazerenus Sions König on Ps. ii. 6," Amsterdam, 1688.

Rapoport, the well-known banker in Paris, was baptized with his wife, two sons and four daughters, by Pastor Abric at Passy in 1879.

Ricardo, David, was born in London 1772, of a Portuguese family, and died in 1823, at Gatcomb Park, Gloucestershire. He embraced Christianity in his youth (see Brockhaus, 12, 523) and was therefore forsaken by his father. He entered the Stock Exchange with little means and amassed a fortune. He was the author of "Principles of Political Economy and Taxation," 1817. In 1819 Ricardo entered the House of Commons for Portarlington. Nearly all his brothers became Christians. To his memory there is a professorship at the London University by the name of Ricardo.

Ricio, Peter, son of a Jewish jeweller, was born at Berlin in 1809, and died in 1879; he distinguished himself as a Christian in his investigations in physical science. Amongst other works, his "Lehre von der Rechnungs elementale," became epoch-making and secured for him the membership of the academies at Petersburg, Göttingen and Munich, and the degree of Doctor from Paris.

Rohold, S. B. The story of his conversion is thus told by himself:—

"It was in the well-beloved city of Jerusalem that I was born, and there also my early days were spent. More than half the inhabitants of Jerusalem are Jews, and mostly very pious, having come from all parts of the world to be buried in the Holy City when they die. The belief amongst these Jews is that when Messiah comes there will be the resurrection, and the bodies of those who were buried beyond Jerusalem will have to suffer much rolling until they reach the city. Thus to prevent this they have their burying place in the ancient city, being zealous for their religion, without enquiring as to whether they are really right in doing so. My father's family was very well known, belonging to one of the most pious sects of Jews in Jerusalem. It was the great delight of my father to speak of his ancestors, who were great rabbis; and for half a century he occupied an honoured rabbinical position himself in Jerusalem (Rosh Hashochatim). My dear mother also, whose ancestors were leading Jews amongst the rabbis, was fond of telling us wonderful stories of her grandfather, who was a famous disciple of the great Geonim of Wilna. Needless to say, both my parents were careful to train their children in the religion of their forefathers. Being the youngest son of the family, I was much petted, and they did their utmost to bring me up in the fear of God, and in all the customs, rites, and rabbinical traditions, whilst they taught me to look upon Christianity as idolatry. Truly my parents loved me very much, and did all in their power to educate me in what they believed to be right, and their one desire was that I might occupy the seat of my dear father, to which all my teachers gave them full hope. Thus the early part of my life was spent in study within the home circle. It was in the year 1893 that I had conversation for the first time with Christians.

"In that beautiful spot, the so-called Garden of Gethsemane, I one evening met two servants of God, who began speaking to me. At the time it seemed that I had gone into the Garden merely by accident, but now, as one looks back over the past, it can be clearly seen that a loving unseen hand was guiding me. These two Christians explained to me from the Scriptures how that Jesus of Nazareth is in very deed the promised Messiah, Israel's greatest hope. As they reasoned with me, there was one passage of Scripture which I could not get over, that 'the sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be.'

"With this new light upon the Word of God I was given to understand that the promises regarding the coming One told not only of His glory and majesty, but also of His suffering and death (Isaiah liii. and Psalm xxii.).

"Slowly I began to see how great and true Jehovah is, and how that His divine word regarding the Messiah has been literally fulfilled in Jesus Christ. I saw my helpless condition, and realized as never before that my own righteousness was as filthy rags. And oh, what joy came to me, when the gracious promise of God was fulfilled, a promise which came to me now with such a new meaning. 'A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My spirit within you.' (Ezekiel xxxvi. 26, 27).

"Having then accepted Jesus Christ as my own personal Saviour, I began to wish that my own loved ones might know Him, whom to know is life eternal. But I feared to tell them of my new-found treasure, and it is impossible for me to describe the unrest and agony of soul that I passed through in consequence. It was only at the Throne of Grace that comfort could be found, and there I sought the strength and help I so much needed. After this it seemed very clear that the Lord was speaking to me through His Word, and was thus answering my prayer for guidance. The word which came to me was that given to Abram of old—'Get thee out of thy country, and from thy kindred and from thy father's house, unto the land that I will shew thee.' (Genesis xii. 1).

"To leave those who are dear to one, the relations and friends, yes, even to leave all for Christ's sake, is not easy; yet I knew it would be best to do what appeared to be the only right thing. It was a hard command to obey, but still I had the Lord's promises to take with me,—'Lo, I am with you alway, even unto the end of the world' (St. Matthew xxviii. 20). 'If ye shall ask anything of the Father in My name, He will give it you' (St. John xvi. 23). Trusting therefore in God alone, and persuading myself that He would be faithful in fulfilling His promises, I started on my journey. And by the help of Almighty God I came to England, arriving here as a perfect stranger, not knowing the language, and without an earthly friend. It was a time of great temptation, but the God of my fathers kept me. Letters came from my friends and relations in Jerusalem, trying to persuade me to go back, and my dear father said it would bring down his grey hairs in sorrow to the grave if I did not return. Truly I felt the presence of my Redeemer, and realized that He had called me. This joy filled my heart, and the peace which passeth understanding was my portion. I praise God for those Christians who have learned to sympathize with His ancient people. The Lord raised up kind friends who helped me through my difficulties, and daily I learned more of my Saviour's love, and found that 'His goodness faileth never.' His word says, 'They who put their trust in Him will never be put to shame,' and as I trusted, so I proved the truth of it. After spending some time in England, the way opened for me to enter the Bible Training Institute, Glasgow.

"Here I had opportunity of studying the Word of God, for which I was very thankful. At length a call came for me to enter active service in the vineyard of the Lord at the Bonar Memorial Mission to the Jews of Glasgow. On this work the Lord was pleased to set His seal, sending friends to encourage me, and in other ways blessing me abundantly."

Romann, Nathaniel, was born at Kobylin, Posen, in 1819, and was educated in the rabbinic schools of Lissa and Breslau, attending also at the latter place lectures at the University. From the reformed rabbi, Dr. Geiger, he learned to reject the Talmud, and from the missionaries Teichler, Caro, and Cerf, he learned to accept the Gospel, and to become a whole-hearted Christian. He then became a teacher in a Christian school at Zieginhals. In 1851 he was accepted by the L.J.S. as a candidate for missionary work, and after preparing himself in their college, he was sent to labour in Breslau and Berlin, where he discharged his duties faithfully, becoming a blessing to many Jews, till his death in Berlin in 1871.

Ronkel, Philipp Samuel Van, was born at Groningen, Holland, in 1819. His father was a teacher in a Jewish school, and when Pauli visited him, he shewed him a New Testament, which he often read, but concealed it from his son. Pauli said to him, "You may hide the New Testament from your son, but you cannot thereby frustrate the counsel of God." Philipp was well educated in rabbinic law, but he found no pleasure therein, nor did the services in the synagogue attract him. He was brooding upon something which his parents could not find out. At the age of nineteen he entered the academy of Groningen, and studied classics. A professor there drew his attention to the influence which Jesus exercises upon thinking humanity. From that time the personality of the Saviour occupied his mind, and he began to read with delight the poems of Da Costa. Just then he was requested by the Jewish congregation at Leerdam to deliver a sermon at the dedication of a new synagogue, and he took for his text Haggai ii. 10, and manifested in his sermon that he was inclined towards Christianity. It then happened that a Christian pastor visited a poor sick woman, but she refused to have his services. Ronkel then tried to see what he could do with her, and succeeded in getting an attentive hearing from her to his stories about good women of the Old Testament. She then asked him to read the Bible, but he had not one with him, and her own Bible she had torn to pieces when the pastor visited her. Then she asked him to pray, but he had never offered up an extempore prayer. In this perplexity he thought he could repeat the Lord's prayer in Dutch, which he had learned in Greek. He then repeated it with such fervour that the woman shed tears. This was the turning point in Ronkel's life. He took now the decisive step, and was baptized on Christmas Day, 1856, Da Costa being one of the witnesses. He became a true Christian, according to the testimony of his own father. Later he became one of the most eloquent preachers in Holland, and the Lord prospered the work which He had committed to his hands.

Rosenberg, Rev. L., wrote the following brief sketch of himself shortly before he died:—"My parents were by birth Austrian Jews. By occupation my father was a landed proprietor and my mother carried on a drapery business. There were four children of the marriage, three boys and one girl. I was born on April 5th, 1828. My mother and three children died at a time when I was too young to remember them. My father was baptized into the Christian Church. I received a good secular and religious education, enough to lead me to avoid bad company; not so much to honour God as to honour myself in order to be respected and esteemed so as to mix with the best society.

"Ignorant of and prejudiced against Christianity, how wonderful were the dealings of the Lord with me will be seen from the following record:—About 1841 I visited Constantinople. Here a young Jewish friend persuaded me, after much effort, to go with him to a Mission House, where we heard a godly sermon preached before a gathering of young Israelites, by the Rev. Dr. Schwartz, who, later on, was Pastor of Trinity Chapel, Edgware Road, West London, and also a member of the Committee of the British Society for the Propagation of the Gospel among the Jews. His Scriptural discourse awakened in me a desire to know more about Christianity, and I often went to hear him preach at the Chapel of the Prussian Embassy on the fore-noons of the Lord's Day.

"Having for a few years been convinced of the truth of Christianity, I studied the Old and New Testament together, praying morning and evening for light.

"About 1844 I again visited Constantinople on my way to Asia Minor for hunting, with a view to becoming a naturalist by profession, collecting wild animals, birds, and insects of all sorts for the museum. It was whilst hunting on the top of Mount Olympus that the glorious scenery and the power of God's Word, created as it were, a voice within me, ordering me to leave all things, and I returned to Constantinople, and was baptized by Mr. Allen, son-in-law of Dr. Duncan, the well-known 'rabbi Duncan' of Edinburgh.

"Again I returned to Broussa, and on my own account I preached the Gospel for a whole year to Jews, Armenians, and Greeks, from among whom many, through Divine grace, were converted.

"Thus encouraged I went to Malta, where for about six years I studied literature and theology in the Protestant College there, and in return I gave lessons to boys in different classes, four hours a day. To complete my preparations for the ministry of the Church I studied both in London and Edinburgh.

"The Jewish Committee of the Established Church of Scotland engaged me for about seven years, during which time I laboured as one of their missionaries at the stations of Salonica and Smyrna, with encouraging results, through the Divine blessing resting upon the Jews, Armenians and Greeks. After this, on my resignation, I returned to Edinburgh and London.

"Whilst in London the Committee of the Malta Protestant College, to whom I was well known, and amongst whom were the late Lords Shaftesbury, Calthorpe and Kinnaird, engaged me, and I went to the East to establish British Schools for boys in all the principal towns bordering on the Mediterranean and Black Seas. I established in Cairo a large boarding and day school, and for over two years I worked on until my health completely broke down, and, acting upon medical advice, I resigned and came to London.

"On August 21st, 1865, I was engaged by the Committee of the British Society, and ever since then I have been labouring, in Adrianople, chiefly among the Jews, but also among the Armenians and the Greeks. During the first ten years I baptized forty Jews, whilst other enquirers of mine have been baptized in Constantinople, Smyrna, Jerusalem and London. Many unbaptized Jews, Armenians and Greeks, have also been led to believe in Jesus as the Saviour of their souls." He died in 1905 after more than forty years missionary work in Adrianople.

Rosenberg, Samuel, M.D., was baptized at Constantinople about 1873. He accompanied General Hicks on his compaign in the Soudan, where he lost his life with the rest of the expedition.

Rosenbohm, a Jewish convert in Sweden, was tutor of Hebrew at the University of Upsala, in 1720. At the Coronation of King Friedrich, he delivered a rabbinic oration, and likewise at the conclusion of peace between the Kings of England, Denmark, and Prussia. (Wolff Bib. Heb. 3 N, 2138 a).

Rosenfeld, J. F. (Asriel), was born in 1807. His parents brought him up piously, and married him at the age of fourteen. Coming in contact in Berditsheff with a Scotchman, he received from him a New Testament. He then went to Warsaw, became an inmate in the House of Industry, and learned the trade of bookbinding, was baptized in 1828, and afterwards laboured zealously as a missionary in Poland until his death in 1853.

Rosenstrauch, Max, was born at Lemberg, on September 1, 1837. His parents Moses and Scheindell, were strictly orthodox, and brought him up in the straitest customs of strict Judaism. As he grew up, they were proud of his Talmudical knowledge, their intention being that he should become a rabbi. When seventeen years old, family circumstances compelled him, however, to go into business, and he was apprenticed to a merchant, with whom he remained ten years. In 1865, he accepted the post of a schoolmaster in Jassy. Whilst there he heard of the Hebrew learning of the Rev. W. Mayer, one of the L.J.S. missionaries, and formerly a scholar in their mission schools in London. From him he received a New Testament, which he read with eagerness, leading him to take Christian instruction for eighteen months. Soon after this a strange event took place in his life. He had left Jassy, and was on a steamer going to Odessa, when the engine broke down. There being danger, the Captain called upon all the passengers to pray. This Max Rosenstrauch felt he could not do in the Name of Jesus Christ; all he could say was—"Lord, teach us to pray." Later on the captain gave an earnest address to the passengers on St. John iii. 14, 15; this he did not fully understand, but what he did made a lasting impression upon him. In 1867 he was in Kischineff, and of this period he says, "It only awakens in me painful reminiscences. My Talmudical supports had been broken by the instruction received at Jassy, and I fell altogether into unbelief. I could perform neither Jewish nor Christian prayers. I did not even believe in the existence of God. I sometimes disputed with the Scotch missionary, Mr. Tomory, and Mr. Daniel Landsmann, and they knew me as a thorough infidel Jew. At Odessa I lived as an atheist, and I had no intercourse with any Christian. I was busy the whole day at a boarding-school, under Mr. Trübitsch. At Kischineff my slumbering conscience was aroused, and an unspeakable struggle agitated my heart, until the Lord opened my eyes, and in every page of the Bible I saw the glory of Him who said, 'I am the Light of the World.' In His Name I was baptized on Easter Day, 1868." After some years of missionary work with continental societies, he joined the London Society for Promoting Christianity amongst the Jews, in which he remained till his death, November 3, 1900. The "Prayer-book for Jewesses" and his "Catechism for Jews," which he wrote, have been most useful in his work, and in that of the above Society generally.

Rosenthal, Rev. Michael, Vicar of St. Mark's, Whitechapel, who died at the age of 63, was a converted Jewish rabbi, who for thirty years carried on an earnest missionary work among the Jews of East London. The story of his conversion is a remarkable one. Young rabbi Rosenthal, a Hebrew of German extraction, was a profound Talmudist, and as strict and zealous a Jew as was Saul of Tarsus before the journey to Damascus. Rosenthal was sent on missions in connexion with the faith of his fathers to Asia Minor, to North Africa and other countries, and finally to England. On a steamboat he met a very learned and able man, who he believed was a Jesuit. The man was certainly a Roman Catholic, and he possessed a good deal of rabbinical lore. Rosenthal, as a strict Jew, observed all the dietary and other laws of his people, and took his meals separately. The supposed Jesuit ridiculed his scruples, and one day, when the young rabbi was dining alone, touched his bottle of claret, thereby, of course, rendering it defiled. Rosenthal was angry, and the man saw this and taxed him with over-niceness in ceremonial observance. "Do you really think," he asked, "that God is pleased by your rejecting things that are good enough for the captain and other people on the ship, and that you really serve Him by making yourself so different from anybody else?" They had some conversation, which left a great impression on the young rabbi's mind. One argument used by the supposed priest had considerable effect. The Jews in the course of their history during the last nineteen hundred years have acknowledged no fewer than twenty-four Messiahs, all of whom have turned out to be false, either impostors or self-deluded fanatics. Can a nation that has made the gigantic mistake of accepting twenty-four false Messiahs claim to be infallible in rejecting a twenty-fifth? All these false Messiahs have appeared and been accepted since our Lord lived on earth except "Judas of Galilee," who was a contemporary of Jesus Christ. Some time after his arrival in England Rosenthal became acquainted with Dr. Wilkinson, then rector of St. Peter's, Eaton Square. The young rabbi was tremendously impressed by Dr. Wilkinson's great abilities and spiritual earnestness. "Here is a Christian," he said to himself, "who is absolutely sincere and of great intellectual power. Can Christianity be merely a modern form of Paganism when such noble souls as these profess it?" He listened to Dr. Wilkinson, and was on the way to conversion when the good rector advised him to have recourse to the learned Dr. Ewald, a celebrated Jewish missionary of the L.J.S., for the solution of difficulties which only a Hebraist could deal with successfully. Rosenthal was eventually baptized by Ewald. He took orders in the English Church, being ordained deacon by Dr. Jackson, Bishop of London, in 1877. Four years later he was admitted to the priesthood, and he served for thirteen years as curate to the Rev. S. J. Stone, author of "The Church's One Foundation," at St. Paul's, Haggerston, devoting himself chiefly to mission work among the East-end Jews. He organized the East London Mission to the Jews, which first came under regular diocesan management when the present Bishop of London was Bishop of Stepney. In 1899 Bishop Creighton presented Mr. Rosenthal to St. Mark's, Whitechapel, a parish which is inhabited almost entirely by Jews. He met with a good deal of hostility from the Jews in the first years, but he talked straight to them and gradually the opposition died down, and he steadily pursued his mission work among them. His labours were attended with considerable success. He said that he had himself baptized over six hundred Jews and Jewesses.

Rosenthal, Wildan Charles (Simeon), a learned Jew in Jerusalem, was baptized with his wife, son and daughter by Nicolayson in 1839. This family were the firstfruits of the L.J.S. mission in the Holy City. His daughter became the wife of Mr. Bergheim, the banker, a Jewish convert.

Rossvally, Dr. Max L., an American Jewish convert in the latter half of the nineteenth century. He had been an actor, and after his conversion became well-known as a lecturer in America and in England. He displayed great zeal in his endeavours to form a Hebrew Christian Union, and in 1877 it is recorded that two hundred converts were united together and held monthly meetings in New York and in Brooklyn. Rossvally wrote "The Dying Trumpeter and his Experience," a German version of which appeared in Hamburg, in 1891.

Ruben, Maurice, was born in Prussia, in 1856. His people were typical Jews, strict in their customs and in the observance of Jewish laws and traditions. He came to the United States when he was sixteen years of age. In 1895 he had the position of department manager in one of Pittsburg's largest stores. His brother was half owner of this enterprise. Plans were under way to admit him into a partnership in the firm, which would have made him to-day—had he chosen "the way of the world"—a man of wealth, with an annual income of 15,000 dollars.

Just prior to this he had married a charming and accomplished Jewess. In the matter of religion he had wandered from Judaism to infidelity. Being dissatisfied with unbelief, he began to "search the Scriptures"—both the Old and New Testament—which resulted in the opening of his eyes; he began to appreciate his own sinfulness, and was thoroughly convicted of sin, the need of repentance, and faith in the Lord Jesus Christ. His conversion took place on March 19th, 1895, and resulted in a most striking change of both conduct and thought.

He continued to engage in earnest studies and to make it known to his friends and acquaintances that he had found Him of whom Moses and the prophets wrote, even the Messiah. Some months later he felt called upon to announce his determination to forsake business and become a servant of the Lord among his own people, believing he was being led by God even as his forefathers Abraham and Moses.

As a result of his decision he was baptized, and set out to illumine the spiritual darkness of "his brethren according to the flesh."

The Jews were very greatly disturbed at this conduct of one of their prominent young men, and here the trials and troubles of Maurice Ruben began. They made repeated efforts to induce him to forsake his "change of life," but their efforts were futile. His wife ostensibly left their comfortable home with her mother to visit friends in the West.

On a Sunday evening in August, subsequent to his conversion, he was awakened from his slumber by the ringing of the door-bell. Responding thereto he found himself face to face with two policemen. He was placed under arrest and taken to the police station without a warrant of law.

He was given no explanation as to the charge which had been preferred against him, and neither on Sunday nor Monday did a magistrate appear to give him a hearing. He was, however, visited twice by two physicians, who conversed with him in a mysterious manner. They introduced themselves as insanity experts. Two days and two nights in a felon's cell, with worse than a criminal's treatment, was a most trying circumstance. Yet God was there to minister strength unto him. (St. Luke x. 19.) He was visited on the second day by his wealthy brother, who kindly informed him that he had been crazed by religion and was to be sent for treatment to a sanatorium. He was taken that evening by officers of the law to an asylum for the insane.

In the course of a few days he was pronounced by the superintendent of the institution to be a perfectly sane man, but he was unable to release him. His Christian friends endeavoured to intercede for him, but without avail, and consequently this tried child of God was called upon to endure the humiliation of five weeks' confinement in a mad-house, and given the same treatment accorded to hundreds of demented folk in the institution.

He was visited several times by his wealthy brother who offered him his liberty if he would leave Pittsburg and go West, but he took a firm stand and gladly refused to do anything except to remain in the city and preach the Gospel of the Son of God to his brethren. A man of considerable business interests in the city, Mr. J. B. Corey, finally heard of him through the daily papers, and was led to call upon him in company with a number of the officials of the institution. Mr. Corey and the gentlemen found Mr. Ruben in his little room reading the Bible. A short conversation satisfied the visitors that steps must be taken to obtain the freedom of this man. Mr. Corey then instituted habeas corpus proceedings before the late Judge White.

At the close the judge frankly informed the wealthy brother and the insanity experts that they and all connected with this outrageous infamy ought to be sent to prison, and that the alleged demented man was saner than those who had pronounced him insane.

Mr. Ruben at once began to prepare himself for his missionary work, and sometime later opened up headquarters in Congress Street—the centre of the Jewish Ghetto—and suffered much persecution. For the first few years he was interfered with and maligned in every way imaginable. His street meetings were frequently broken up, and he was hooted and stoned by the Jewish element. "All that will live godly in Christ Jesus shall suffer persecution." God, however, led him safely through all his difficulties and trials, and enabled him to found the New Covenant Mission, Pittsburg, Pa.

Rubino, Dr. Joseph Karl Friedrich, was born at Wetzlar in 1799. He became professor at Marberg in 1831. His intercourse with earnest Christians at Cassel, and especially with a converted Jewess, known in Germany as Mother Jolberg, led him to investigate the question at issue between Judaism and Christianity for himself, and being convinced of the truth of the latter, he made a public confession of it by baptism at Cassel in 1842, and lived a consistent life. On the evening before his death he said to friends, "No other foundation can any man lay than that is laid, even Jesus Christ."

Runhold, Karl Wilhelm (Zacharia Lehman), Ph.D., was born at Hamburg in 1777. His father was a silk merchant there. At the age of twenty-two he became an evangelical Christian, graduated at Rostok in 1812, and distinguished himself afterwards as a writer. He edited the "Gemein-nützigen Unterhaltungs blätter," the "Allgemeine Theater Zeitung," and the "Archive für Theater und Literatur" in Hamburg. He died in 1841.

Sachs, Marcus, was born of wealthy parents in 1812, at Inowrallan in Posen. His father sent him to an uncle to study at the Gymnasium and afterwards at the University there. During his studies he lost his faith in Judaism and became a follower of Voltaire. In 1842 he went to Edinburgh and became acquainted with the professor of theology, Dr. John Brown, who made an effort to win him for Christianity, and gave him to read the well-known book of Abbot Guenée "Lettres de quelques Juifs Portugais, Allemands et Polonais à M. Voltaire." After he returned it Dr. Brown asked him whether he would like to read a book which defended the Christian religion? and on his affirmative reply he gave him Limbroch's "Amica Collatio cum erudito Judæo." These two books removed his prejudices, and he then began to read the New Testament, and after months of enquiry, deliberation and prayer he decided to accept Christianity by faith, and was baptized by Dr. Brown, April 5th, 1843. He then studied under Dr. Chalmers, and was licensed to preach, and became tutor of Hebrew in the Seminary of the Free Church at Aberdeen. He is described as a most humble and loving Christian man by Dr. Saphir and others who knew him. He died there on September 29th, 1869, passing away with the leaves of autumn, a ripe sheaf into the garner of God.

Salkinson, Isaac Edward, was born at Wilna, and died at Vienna, June 5th, 1883. According to some, his father's name was Solomon Salkind. As a youth he set out for America with the intention of entering a rabbinical seminary there; but whilst in London he was met by agents of the L.J.S., from whom he heard the Gospel and was converted and baptized. His first appointment as a missionary to the Jews was at Edinburgh, where he became a student in the Divinity Hall. He was ordained a minister of the Presbyterian Church at Glasgow, in 1859. He was then a missionary of the British Society in various towns, including Pressburg, and finally settled in Vienna (1876). Salkinson translated "Philosophy of the Plan of Salvation" under the title "Sod ha-Jeshu'ah" (Altona, 1858); "Milton's Paradise Lost," under the title "Wa Yegaresh et haadam" (Vienna, 1871); Shakespeare's "Othello" and "Romeo and Juliet," under the titles "Itiel ha kushi" (ib., 1874; preface by P. Smolensky); and "Ram we-Yael" (ib., 1878); Tiedge's "Urania," under the title "Ben Koheleth" (ib., 1876, revised); and the New Testament under the title "Haberith Hahadasha." The last mentioned translation was undertaken for the British Society in 1887; it was published posthumously under the supervision of Dr. C. D. Ginsburg at Vienna in 1886.

Salvador, Yonkheer Moses, flourished at Amsterdam in the middle of the nineteenth century. One of his ancestors built the Salvador house near the Bank of England. It is said that the Salvadors were direct descendants of the Maccabees, the Saviours of Israel, hence the name Salvador, meaning Saviour. Moses Salvador was intimately acquainted with Pauli and welcomed him to his house, where they discussed the subject of Christianity. The result was that he joined the French Reformed Church, at Haarlem in 1852. For a long time after his conversion he used to give Thursday evening lectures on Christianity, which were attended by Christians and Jews.

Samany, a native of Assesso in Abyssinia, was one of Flad's early converts there. He had to undergo bitter reproaches from his mother and relations on account of his becoming a Christian, but his reply to his mother was that he loved her now better than before, and that he would take care of her. Working on his weaver's stool he at the same time used to speak to his two sisters of the "pearl of great price" that he had found, and they too became Christians. During the imprisonment of the missionaries, he attached himself to Waldemayer, who was free. After the arrival of the English expedition he went to the coast, where he and his companion Petrus were met by the Jewish traveller Halevy, who gave them some money and promised to take them to Paris. Not perceiving at once his intention, they accepted the money, but they brought it back to him the next morning, and as he refused to take it back, they threw it into the sea, although they suffered hunger at the time. Then they went to Magdala, and afterwards with Flad to Europe, and were placed in the training school at St. Chrischona, near Basle. But as Samany could not stand the climate there, Flad took him to his own house at Kornthal, and was then obliged to send him back to Abyssinia. On his return he and Agashe preached the Gospel earnestly to the Falashas. Samany continued to do so even from his sick bed. Conscious that the time of his departure had come, he asked that the coffin which he had before prepared for himself should be placed before him, then saying, "Father, into Thy hands I commend my spirit," he entered into rest.

Samson, Lewis Paul, was an English Jew by birth, the son of a Dutch "sopher" (writer of scrolls of the law and of phylacteries). When a boy he used to hear Dr. McNeile at St. Jude's, Liverpool, and in other ways came in contact with Christian influences. When he became forty years old he was asked by his children to hear them repeat a portion of Scripture which they had been taught at school. It happened to be Isaiah liii., and it proved to be the turning point in his life. Like many another Jew, he could not believe at first that it was a part of the Old Testament, but it led eventually to his baptism by a Hebrew Christian, who was one of the Society's missionaries.

His public profession of Christianity made him an object of abhorrence to his brothers and sisters, though later on they learned to respect him for his simple, unswerving faith, and some of them, it is believed, became Christians. He continued his occupation, but at the same time was an active worker in St. Jude's parish, until his appointment under the Society. He was a man of one book and that book the Bible, which he knew almost by heart. Many a Jew was struck by his intimate knowledge of the Word of God, and none ever doubted his being a true believer, however much they disliked his invariably holding up Christ before them. Many of the poor Jews, both converted and unconverted, missed him, after his death, as a friend in need, who often used to minister to their necessities out of his scanty earnings. At one time, he was known to have lived for weeks on sixpence a day, to save up the money which he had borrowed and advanced to a Jew who either could not, or would not, repay. No wonder that so many Christians learned to love and respect him as "an Israelite indeed, in whom is no guile."

Saphir, Rev. Adolph, D.D. We learn from him the story of his conversion in one short sentence: "I, at that time, a lad in my twelfth year, was the first of our family to accept the Gospel." Mr. Wingate, who gives an account of the event, says that the Jews testified to Adolph's being born again from on high. "We heard that the Jews were saying that the Holy Ghost had fallen on Saphir's son, and that he expounded the Scripture as they had never heard it before." In the autumn of 1843, Adolph went to Dr. Duncan in Edinburgh, that he might perfect his knowledge of English, where he remained six months, and then went to Berlin, and studied at the Gymnasium from 1844 to 1848, acquiring a thorough knowledge not only of German literature, but also of German philosophy. In 1848-49, he was tutor in the family of Mr. William Brown in Aberdeen. In 1854, after finishing his theological studies, he was ordained to the Presbyterian ministry, and licensed as a preacher in Belfast. He then laboured as a missionary to the Jews in Hamburg for one year. Then he had the charge of a church in South Shields, and in 1861 he received a call to Greenwich, where people from various churches flocked to hear him. In 1872 a church was purchased for him at Notting Hill, where his ministry was always attended by all sorts of earnest Christians, especially his Thursday morning lectures. This was also the case wherever he went to preach. Saphir's love and devotion to his people and to the cause of missions was boundless. He died April 4, 1891, a few days after his wife. His last sermon was on the text, "And Enoch walked with God, and he was not, for God took him." The following are some of Saphir's works: (1) "Who is a Jew?"; (2) "Who is an Apostate?"; (3) "Expository Lectures on the Epistle to the Hebrews"; (4) "The Hidden Life"; (5) "Our Life Day"; (6) "Found by the Good Shepherd"; (7) "Life of Faith"; (8) "The Compassion of Jesus"; (9) "The Everlasting Nation"; (10) "Christian Perfection"; (11) "The Unity of the Scriptures"; (12) "Christ and the Scriptures"; (13) "The Lord's Prayer"; (14) "Israel's Present and Future"; and (15) "All Israel shall be Saved."

Saphir, Israel, brother of the famous satirist at Vienna, was living in Pesth in the first half of the nineteenth century, where, owing to his erudition and character, he exercised great influence upon the Jewish community, and was regarded by them as another Gamaliel. Coming in contact with the Scotch missionaries, Dr. Duncan, Mr. Wingate, Mr. Smith and Dr. Schwartz, he heard the Gospel from them, and when convinced of its truth he did not hesitate to embrace it. This is described by his son in a few words: "Through the instrumentality of the Scotch missionaries my father saw the truth as it is in Jesus, and was received into the Christian Church in 1843 at the age of sixty-three years."

Saphir, Philipp, an elder brother of Adolph, was rather inclined to worldliness, but became serious when there was an inundation in Pesth, and he had tried to save life. In 1842 Rev. Dr. Schwartz passed through Pesth on his way to Constantinople, and Philipp heard his addresses to Jews, and was impressed, becoming conscious of sin and the need of pardon. He was baptized in the Calvinistic Church of Pesth, in 1843, by Superintendent Paul Török. He wrote afterwards to Mr. Schwartz: "I was admitted into the Church of Christ. I cannot describe my feelings to you. Ah! the infinite love of God! He has given me much peace, nothing will deprive me of it. I am happy, joyful; my soul is with God. I praise Christ every hour." He then, being nineteen years of age, went to Carlsruhe to be trained as a teacher, and on his return to Pesth in 1845, at once set to work and organized a Y.M.C.A. Becoming ill, he taught poor Christian and Jewish children gratis from his sick bed "The Evangelical doctrine as he found it in the Word of God." He died September 27, 1849, whilst his father knelt by his side with two friends engaged in prayer. The daughters of Israel Saphir all became devoted Christians. One was married to Rev. Dr. Schwartz, and the other to Rev. C. A. Schönberger, both well known in the Christian Church.

Saul, Aaron, was baptized by the L.J.S. missionaries in 1812. Lewis Way took him to his Seminary. He however did not become at once a missionary, but engaged in business and held the office of Clerk in Palestine Place Chapel, and taught in the Sunday School for twenty-seven years. He devoted himself especially to the care of enquirers and to the circulation of the "Old Paths" and other missionary literature among the Jews in London. From 1841 to 1843, he laboured as missionary at Brussels, and died in London, Jews following his funeral.

Sargon, Michael, was born of Jewish parents at Cochin in 1795, and died about 1855. He was converted in 1818, through the preaching of J. Jarrett of Madras, and became the first missionary of the L.J.S. to the Jews in India. In 1820 Sargon visited his parents at Cochin, who received him kindly, and for a time the Jews there seemed to have no objection to discussing with him his new faith. A local committee was found in Madras with Sargon as the representative missionary. Madras became the centre of the Society's work in India. In 1822 Sargon had 116 Jewish children under his charge at Cochin, but in 1824 he was transferred to Bombay, where he opened, under the auspices of the L.J.S., a school exclusively for Jews. In Cochin Sargon baptized a Jew and two Jewesses in 1828. He and his brother Abraham continued their educational activity for nearly thirty-nine years after the Society had ceased to give a grant to the Bombay mission. (Report of L.J.S., 1821.)

Schapiro, B. A. M. One summer morning in the year 1890 there visited the reading room of the Hebrew Christian Mission, 17, St. Mark's Place, New York, a Hebrew lad of nineteen years, with bright eyes and curly black hair. He had just arrived there from Germany, although he was a native of Poland. The boy's keen, intelligent countenance attracted the attention of the Rev. Jacob Freshman, Superintendent of the mission, and as several Jewish men were having a lesson in English, that gentleman suggested that the young Jew should become a member of the class. The stranger knew no English, the teacher had no knowledge of Polish or Russian, consequently their conversation was carried on mainly by pantomime, and with the help of one of the scholars, who acted as interpreter. Jews are naturally fine students, grasping knowledge with avidity. The new arrival proved no exception to the rule, and so before the forenoon ended he had learned the English names of the articles of furniture in the room, the days of the week, the numerals from one to ten, and also how to write his name, "Benjamin Aaron Moses Alexander Schapiro", in English script. Long after, when he had learned to speak English with ease, we asked: "Why did your parents burden you with such a number of names?" "Because," was his answer, "they hoped and wished that I might combine in my character, when I came to manhood, the qualities of patriarch, priest, prophet and king." He was a fine Hebrew scholar, and carefully followed in a Hebrew Bible the Psalms which the other pupils read in English. We found at our next visit the new pupil awaiting our coming. His countenance glowed with pleasure, as he cordially grasped our hand and proceeded to dispose of our satchel and umbrella. That morning he read several pages in an English primer. When we went again we found that Benjamin had taken his departure, though urged by the superintendent and his kind wife, for they both had become greatly interested in him, to make their house his home for an unlimited period. His proud, ambitious spirit chafed at the thought of becoming a burden on the hands of strangers, so he started out to earn his own living, an entirely new experience in his case. Hitherto he had never been called upon to solve the three vital problems: "What to eat," "What to drink," "Wherewithal to be clothed." His brief stay at the mission proved, however, a very important epoch in this young life. The seeds of Gospel truth were sown in his heart, and afterwards quickened by the Holy Spirit, sprang up, budded, blossomed, and ultimately bore the fruitage of earnest work for the Master. Two years had elapsed since our first meeting. One evening, at the close of the service in a Hebrew Christian Church, we were cordially greeted by a young man. The native dress had been changed for American, the hair arranged in a different style, etc. So great was the transformation that at the first glance we failed to recognize our quondam pupil and friend. He then told us what had befallen him since we last met. He had, soon after leaving the mission, found employment with Mr. Benjamin Clayton, a butcher at Jamaica, L. I. Imagine, if you can, what a trial it must have been to one brought up to a strict observance of the tenets of orthodox Judaism to have to handle "Gentile" meat, especially the abhorred pork. A Christian man who dealt at the shop became interested in the young stranger, seeing him to be the possessor of talents which ought to be improved and developed. This kind friend placed him under Christian tutors.

Eventually Mr. Schapiro was converted, and publicly confessed Christ, and united with a church in Brooklyn. Soon after taking this important and decisive step he was convinced that it was his bounden duty and glorious privilege to tell the story of a Redeemer's love to his own people. Very visionary seemed the project. How could he, a youth who had not yet attained his majority, a stranger, a foreigner, a "despised" Jew, without means, with few friends, accomplish this mighty undertaking? Faith laughs at impossibilities. Enthusiasm is ever contagious. A few friends became interested, amongst others Mr. Horatio S. Stewart, the gentleman who had previously provided him with a scholarship at Pennington Seminary. The first Jewish mission work in Brooklyn was inaugurated in that part of the Twenty-sixth Ward known commonly as "Brownsville." Here a colony of Polish and Russian Jews had taken up their abode. A small hall was hired and services held on Saturday afternoon. Great was the excitement, tremendous the opposition. Jews gathered in crowds, anxious to hear what the youth might have to say concerning his apostasy from the faith of his fathers. Men thrice his age plied him with questions regarding Christianity, quibbles mostly; occasionally, perhaps, an enquirer might have been moved with a genuine desire to know the truth. The young missionary, however, was enabled to possess his soul in patience, and with quiet dignity to repel their attacks. The following incidents will serve as representative specimens of these interruptions: Once, when the missionary was giving a brief exposition of the first chapter of St. John's Gospel—"In the beginning was the Word," etc., "'Logos' as 'word' here is in the Greek synonymous with 'Memrah' in the Rabbinical writings," he remarked. A Jew sprang to his feet in a second. "You cunning Mr. Missionary!" he shouted—"trying to prove your statements from the Talmud, which you profess to disbelieve, because you cannot prove them from the Old Testament!" Quick as a flash came the rejoinder: "David, in the thirty-third Psalm, sixth verse, says: 'By the "word" of the Lord were the heavens established.'" The assailant was effectually silenced, but so angry was he at having been outwitted in public by one so much younger than himself that whenever he chanced to see the missionary approaching he would quickly cross to the other side of the street.

On another occasion a Jew said: "You know perfectly well how wrong and wicked it is for a man to desert the religion of his fathers. Why, even the Gentiles despise those who are guilty of such an act!" "What do you mean by the religion of our fathers?" was asked in return. "Why, of course, I mean the religion of Abraham, Isaac and Jacob," the Jew answered. "But Abraham departed from the faith of his fathers. This 'apostasy' was imputed unto him for righteousness. You reproach me because I have departed from the religion of my fathers, which you claim to be the 'true religion.' Listen for a moment to the witness borne by Moses and the prophets concerning the religion of our fathers. Moses, our great lawgiver, says: 'Understand, therefore, that the Lord thy God giveth thee not the good land to possess for thy righteousness; for thou art a stiffnecked people.' 'You have been rebellious against the Lord from the day that I knew you.' Isaiah the evangelist, says of our fathers: 'From the sole of the foot even unto the head there is no soundness in it, but wounds and bruises, and putrifying sores.' 'Ah! sinful nation!' and mark the expression: 'A seed of evil-doers, children that are corrupters.' In another place the same prophet says: 'Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.' Jeremiah says: 'Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good that are accustomed to do evil.' The weeping prophet declares: 'All these nations are uncircumcised, and the house of Israel is uncircumcised.' Jehovah himself says to Ezekiel: 'Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me; they and their fathers have transgressed against me to this very day. For they are impudent children and hard-hearted.' The suffering prophet again says: 'Thou art not sent to a people of a strange speech, and of an hard language, but to the house of Israel; not to many people of a strange speech, and of an hard language, whose words thou canst not understand; surely had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto Me, for all the house of Israel are impudent and hard-hearted.' Jesus the great teacher, said: 'Ye are of your father, the devil.' Now, in view of all these assertions, can you still insist upon my still adhering to the 'religion of my fathers.' You say: 'The Gentiles despise those who have departed from the religion of their ancestors.' That statement can be easily disproved from history. Jesus, Paul and the other founders of the Christian Church all apostasized from the faith of their fathers. Luther, a Roman Catholic, became the leader of the Reformation. Neander, Edersheim, Saphir and a host of other converted Jews have been indeed 'the glory of Israel, and lights to lighten the Gentiles.'"

These Saturday services were continued for more than two years. An evening school, where Jewish people, employed during the day, could receive gratuitous instruction in English, was carried on with a great degree of success. A protracted strike among the tailors, cloak-makers and operators on men's clothing, the principal industries of this settlement, reduced the people to the direst poverty; hundreds were on the verge of starvation. In this, the time of their need, Mr. Schapiro, at his own expense, opened a soup-kitchen in his rooms, himself serving the tables, and for more than two weeks scores were fed. That no offence might be given to their prejudices, the meat was "Kosher," that is, bought at a Jewish butcher's, and prepared by a Jewish cook. This kind, thoughtful treatment did much to disarm their repugnance against him as a Christian. The missionary also opened a similar mission in the Sixteenth Ward, Eastern District, where there is a Jewish population of 50,000, and for nearly a year carried on the two stations, holding a service at Brownsville on Saturday morning, and a second one in the new mission in the afternoon. Finally his committee deemed it best to confine his labours entirely to the Eastern District station, as they considered it the more hopeful field, on account of the large number of Jews in the vicinity. Meanwhile a denominational mission had been established in Brownsville. The Brooklyn Christian Mission to the Jews has from the outset been interdenominational. This work in the Eastern District was not inaugurated without opposition. The missionary and the men who assisted him in the distribution of the notices for the services and tracts were targets for the stones of crowds of Jewish boys. The older people greeted them with sneers, derision, offensive epithets, and sometimes with curses. Among the Jewish boys, Samuel ——, acted as leader and instigator in the attacks. After a while he ventured into the mission, intending to create a disturbance, and, if possible, break up the services, but the story of a Saviour's love fell upon his ears, and as has many times happened in the history of missions, he who "came to mock remained to pray." Samuel was convinced, converted, and for two years has been a consistent member of a church in this city.

After seven years of mission work, owing to the combined labour of carrying on the service and collecting funds for the maintenance of the mission, his health broke down and he gave up the work.

In June, 1900, Mr. Schapiro published the first number of "The People, the Land and the Book." He had a theory that much of the variance existing between Jews and Christians had its foundation in mutual ignorance and misapprehension of their different religious beliefs. He designed to reach both parties in a spirit of love.

Mr. Schapiro for eleven years had no home, no intercourse with his own family. Having become an "apostate," he was worse than dead to them. All his overtures for reconciliation were scornfully rejected. To be cut off from all one's relatives, to have no home life, is ever a great affliction, particularly to a Jew, for the Jewish attachment and devotion to home and family are proverbial. A Jew who has embraced Christianity can sing in all sincerity, "Jesus, I my cross have taken, all to leave and follow Thee," for it is his veritable experience.

One day he chanced to meet a fellow-townsman, who, to his great surprise, told Mr. Schapiro of the latter's cousin, who lived in New York. Of course he lost no time in hunting up this relative. At first he was greeted with sharp, bitter reproach, for his change of faith, but when it was manifest that his love for Christ had not obliterated, but rather intensified, his love of kindred, speedy reconciliation followed. Mr. Schapiro learned that his father had lost his property, and also that his eldest son had died. Letters were exchanged, and complete reconciliation ensued.

The painful situation of the Jews in Russia made Mr. Schapiro anxious on his family's behalf. Through the assistance of kind friends he was enabled to bring over two of his sisters. They reached there one Thursday, and a week later found employment. There were still eight remaining at home, father, mother, brothers and sisters. Through the efforts of the once deemed lost brother "Joseph" they were enabled to go, and are now comfortably situated in their own home in New York.

Mr. Schapiro's life is not lacking in romance. Some years ago, while he was conducting the mission in Boerum Street, a pretty Jewish girl of thirteen, whose parents lived opposite, frequently attended the services. After a while the family moved and Mr. Schapiro lost sight of his little friend. After he had left the mission, and was conducting the magazine, they chanced to meet again. Their renewed acquaintance ripened into love, and a year after they were married. Mrs. Schapiro is a charming little woman, bright and attractive. Their union has been blessed with a darling little daughter, Beatrice Sylvia, now nineteen months old. The former homeless wanderer rejoices in a pleasant, tastefully arranged home, and a wife who delights to minister to his comfort, and is hospitable in the extreme, always welcoming his friends, and leaving nothing undone which can minister to their comfort.

This paper has already far exceeded the limits originally intended; still it seems impossible to close it without some slight character delineations. Mr. Schapiro, so the Jews who come from his native place tell us, is of a good family; his father was a man of wealth and position, and was noted for his rigid adherence to the tenets of orthodox Judaism. One can easily understand how sore a trial it must have been for such a Jewish father to have his son embrace Christianity, and what in his opinion was still more disgraceful, to have that son become a missionary of the Cross among his own people. Mr. Schapiro is intensely fond of books, is a good student, ambitious to be thoroughly educated, and is already quite a forcible speaker. Fearlessness forms one of the strong points of his character. He is positive, liberal, without being a radical, conservative, yet not bigoted. He has what is an absolute requisite to all who undertake leadership of any kind—good executive ability. Naturally sensitive, as a missionary among the Jews he has had many a fiery ordeal to pass through and many hard reproofs to bear. But to his credit, be it said, he has been enabled to retain his patience and to exhibit a forgiving disposition. He had a very correct idea of the propriety and reverence with which all religious services should be conducted. Never using cant expressions, and although gifted with a keen sense of the humorous, he never stooped to ridiculous illustrations, which, though they create laughter, leave no lasting impression for good. He has never sought notoriety. Mr. Schapiro is still a young man, and like all young people, has much to learn, but if health and strength are granted, he bids fair to become an able advocate of the Messiah among his own brethren after the flesh, the Jews.

Schereschewsky, Dr. Samuel Isaac Joseph, from 1877 to 1883 missionary bishop of the American Church in China. He was born at Tanroggen, in Russian Lithuania, in the year 1831, and brought up in the religion and learning of the Jews, graduating from the University of Breslau. The reading of the New Testament in a Hebrew translation, which had fallen into his hands, convinced him of the truth of Christianity. This must have been the Society's version, as at that time Professor Delitzsch's and Salkinson's versions were not in existence; and, therefore, the Society was the first agent in the Bishop's conversion. Soon after his confession of Christ he went to the United States. He acquired his knowledge of Greek in the Theological Seminary at New York, which he entered in 1857. The Christians with whom he first came into contact belonged to the Baptist and the Presbyterian denominations; he was baptized by a minister of the former, and studied theology in a seminary of the latter body. But before he had finished his studies, he had learned and acknowledged the position of the Episcopal Church, and was admitted a candidate for holy orders under the Bishop of Maryland. In 1859 he was ordained deacon in St. George's Church, New York, and in the following year was advanced to the priesthood in China, whither he had accompanied the elder Bishop Boon on his return from a home visit.