Chapter VI. Converts in the Protestant Churches (part 1)

Part II.

The Reformation ushered in the time of civil and religious liberty, of progress in every department of human activity, of thorough investigation of every branch of learning, of more sympathy with human suffering, and of more zeal among enlightened Christians for the spread of the Gospel among all the nations of the earth. The Jews, as a nation, were certainly not unaffected by it. For as the Reformation purged a great part of the Western Church from image worship, superstition, false doctrine and papal supremacy, it at the same time removed some of the obstacles in their way of entering a Christian Church. They could go into any of the Reformed Churches and find no images in them, and listen to the reading of their own Scriptures, to the singing of their own Psalms, and to sermons which were of a character to awaken and to edify them. No wonder that Jewish voluntary conversions to Christianity since the Reformation are more numerous than in all the previous Christian ages since the time of the Apostles.

In our list we properly place first the name of a Jew who came in contact with the pious Count Zinzendorf. The story is given by Professor F. Delitzsch.

Abraham, a rabbi, met the Count at Romseberg, where the latter took refuge when he was expelled from Saxony. After some conversation they got attached to each other, so that R. Abraham once invited the Count to dine with him on the Sabbath. The Count accepted the invitation as readily as it was given, and, cutting a slice from the loaf said, "Tell me, Rabbi Abraham, if your hospitality is always so ready; has it never been abused?" "Never, my lord," answered the rabbi. "I shall not be tired of giving as long as my hand has something to give. It has been my custom from my youth up; and even an apple never tastes as good as it does when I have given a half to one poorer than myself. Besides, the habit has been of great service to me." He then told him how, one Sabbath day, a rough-looking man came in and asked for alms. Not daring to touch money on the Sabbath day, he invited him to dine with the family. After the meal the man departed with a gruff word of thanks. Not long afterwards Abraham was passing through a forest, when robbers seized him and nearly killed him, and, while on his knees recommending his soul to God, another robber came up and called out, "Rabbi Abraham, do you not know me? A man who fed me when I was hungry shall not die thus." And, thrusting a piece of gold into the old man's hand, he drew his companions away with him into the forest, leaving the rabbi to pursue his journey. These two tried men became after this even greater friends than before. The Count, like Philip of old, declared unto him the Gospel of Jesus Christ. Rabbi Abraham became a believer, attended the services of the Moravian Brethren, but remained still unbaptized. When he at last lay on his sick bed, Leonard Dober, one of the Count's assistants, came to visit him. "Welcome, dear brother," said he, "at my last hour. You sought me for years in the Lord's name, with love and kind words; and see I have been found. My end is near; so is my salvation. Will the Lord accept one who comes to Him at the last hour, even though he approaches His Throne without the sacrament of baptism?" "Yes," said Dober, "decidedly, as surely as it is written, 'Him that cometh unto Me I will in no wise cast out!'" "Blessed be the Holy One of Israel for that word," said the dying man. Then he called for his son Zadok and blessed him; and the last word they heard was, "Hallelujah!"

Abrahams, Rev. George, Minister of the Regent Street Chapel, London, in the first half of the eighteenth century.

Abramson, a famous medal engraver, born in Potsdam, Prussia, in 1754, died in 1811. He was a royal medallist and a member of the Academy of Arts. He wrote on the taste for medals and numismatics, 1801.

Abrahamson, Rev. A. E., B.A., Oxon., Rector of Skilgate, Wiveliscombe. A convert of the L.J.S., carrying on occasionally a mission to Jews in Russia by correspondence.

Adam, Michael, a convert at Zürich, + 1550, translated into Judæo-German "Josephus' War," the Pentateuch, the five Megilloth, viz., The Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther. In this work he was supported by Paulus Fagius.

Adler, Rev. August Carl, a native of Höchst in Hesse Darmstadt, convert and missionary of the L.J.S. After special training in the Hebrew Missionary College, he laboured for a short time at Bucharest and at Frankfort-on-the-Maine, and after 1872 he had the charge of the mission at Amsterdam, where he laboured with great ability and success. He died there September 15, 1907. At his funeral the Mayor of Amsterdam said that his life left a lustre which would be a guide to many. He testified that Adler had engraven the truth in the hearts of those who knew him.

Adler, Rev. J., after his baptism, studied at Basel, then in Operative Jewish Converts' Institution. He was a devoted missionary of the Mildmay Mission from its beginning until he died. He was well beloved by all who came in contact with him. He translated the New Testament into Yiddish.

Adler, a brother of the above, did for a time evangelistic work among the Jews in the Baltic Provinces. His daughter is now the wife of a clergyman in Australia.

Adrian, of Emden, embraced Christianity in 1607 at Frankfort. He wrote an hortatory letter to the Jews of Wittenberg in 1609, exhorting them to repent and believe in the Saviour.

Adrianus, Mathaeus, a convert in Germany, well known to Erasmus. He was professor of Hebrew, wrote an Introduction to the Hebrew language, and a prayer entitled, "Hora pro Domino."

Agoshe, a Falasha convert of the L.J.S. in Abyssinia. He was won to the Saviour through the instrumentality of Mr. Flad and Mr. Bronkhorst, and was baptized with 21 others in 1862. During the imprisonment of the missionaries he ministered to their wants by supplying them secretly at night with food. After they were released, he went to study at St. Chrischona, in Basel, but the climate did not agree with him. In 1873 he returned to Abyssinia and with Samony founded a school at the station of Asseso, laboured there with great fidelity, and bore testimony for Christ before all classes. God owned and crowned his labours, for on one Sunday ten Falashas were baptized, amongst whom were some of his relations.

Alamy, or Alomy Debtera, another Abyssinian convert of the L.J.S., had his sphere of labour at Dagusu.

Alexander, John, an English Jewish convert in the seventeenth century, wrote after his baptism a book entitled, "Covenant Displayed," in which he shewed his brethren that the covenant of God with Israel is only realized in Christ Jesus.

Alexander, John, was for many years an agent of the Bible Society at the Crystal Palace, and did good work there. He laboured also with the writer and the late Mr. Mamlock at the Paris Exhibition in 1879. He accompanied the Rev. Frederick Smith to St Petersburg in 1874, when they obtained permission to reopen the Mission in Poland. Alexander wrote a number of articles for the "Scattered Nation" and for "Good Words," and a book entitled "The Jews, their Past, Present, and Future" (London, 1870).

Alexander, Michael Solomon, first Protestant Bishop in Jerusalem, was born of Jewish parents in Schönlanke, a small manufacturing town in the grand duchy of Posen in May 1799. He was trained in the strictest and straitest principles of rabbinical and orthodox Judaism. At the age of sixteen he became a teacher of the Talmud and of the German language. In 1820, when in his twenty-first year, he came to England to engage in a similar pursuit, and also to perform the duties of a shochet. At that time, as he said, he had not the slightest acquaintance with Christianity, and did not even know of the existence of the New Testament. His knowledge of Christ was limited to strong impressions of prejudice against the Holy Name. Disappointed of a situation in London, he settled down as a tutor at Colchester. There the sight of a handbill of the London Jews' Society, notifying its Annual Meeting, aroused his curiosity, and he obtained and read the New Testament. Shortly afterwards he accepted the post of rabbi at Norwich, and subsequently at Plymouth, and in 1821 he married Miss Levy of that town. He there, in the providence of God, became acquainted with the Rev. B. B. Golding, curate of Stonehouse, to whom he gave lessons in Hebrew, and from the conversations which ensued from time to time, Alexander, after much inward conflict, almost came to the conviction of the truth of Christianity. The struggle was now almost heart-rending. He used to steal silently down to Stonehouse Church on Sunday evenings, and, under the shadow of its walls, would stand riveted to the spot, while he listened to the songs of Christian praise, in which he dared not as yet take part. His congregation, however, soon got to hear of his leanings to Christianity, and he was suspended from his duties as rabbi. He now regularly attended Mr. Golding's ministry, and was eventually baptized, on June 22, 1825, in St. Andrew's Church, Plymouth, in the presence of 1,000 people. His wife, who had been a secret enquirer, unknown to her husband, was baptized six months later in Exeter. Owing to Alexander's position, his conversion aroused much interest, and proved a great encouragement to all workers in the cause. He was ordained deacon in Dublin, in 1827, by Archbishop Magee, at a time when the ordination of a Hebrew Christian was of very rare occurrence indeed, and appointed to a small charge in that city. In December of the same year he was ordained priest by the Bishop of Kildare, and joined the London Jews' Society, which he served as missionary, in Danzig, from 1827 to 1830, and in London from 1830 to 1841.

One of the most interesting incidents in his work in Prussia was a visit to his birthplace, and the meeting with his brother, a rabbi to a large congregation near Posen. We quote the future Bishop's own words, as shewing his humbleness of mind, and how fully he had left Judaism behind, and entered into the joys of his new faith.

"I cannot describe my feelings on finding myself now in Posen, my native country, when I reflect on the wonderful dealings of the Lord with me since I left this place nine years ago. I was then a wandering sheep from my Saviour's fold, walking in darkness, and in the shades of death, ignorant of the Lord that bought me. How did He lead me? the blind by a way that I knew not. My soul doth magnify the Lord, because my spirit rejoiceth in my God, as my Saviour, especially when I consider I am now engaged as an humble, but unworthy, instrument to preach the glad tidings of salvation, and to declare to my brethren, what the Lord hath done for my soul. When my prospects of usefulness are dark, I look to my Lord, and say, 'Thy grace is sufficient for me; Thy strength is made perfect in my weakness.'

"The Lord gave me another gracious token of His mercy at Posen. I wrote to my brother, who is rabbi to the large Jewish congregation twelve miles from Posen, informing him of my arrival, and requesting that we might have a meeting. I had very faint hopes of his compliance, as he had been most bitter against me since my baptism. His letter, however, expressed a wish to meet me half way from Posen. I immediately set off, and had the unspeakable satisfaction of embracing my brother, not as an enemy, even for the Gospel's sake, but full of brotherly love and affection, and even giving me credit for sincerity. I stated to him the Gospel, and declared also to him an account of the hope that was in me. He acknowledged that he had not given the subject due consideration, but he promised he would. He told me what is very important, viz., that it is generally expected among the Jews, that the coming generation will embrace Christianity, and that Judaism is fast dying away. Time would not allow him to be much with us, and we parted, praying together that the Lord would open his eyes to behold His glory, as it shines in the face of Jesus, and that we may both be united in His love, and become brothers in Christ."

In his work in London, Alexander frequently preached to Jews, and took an active part in the revision of the New Testament in Hebrew and the translation of the Liturgy into the same language. He held the post of Professor of Hebrew and Rabbinical Literature in King's College, London, from 1832 to 1841. In 1840 Professor Alexander's name appeared at the head of some sixty names of leading converts from Judaism, who had subscribed to a formal "protest of Christian Jews in England" against the Blood Accusation, or charge against the Jews of using Christian blood in their passover rites. This was a remarkable document, emanating as it did from so many who were by nationality Jews, and who had lived to maturity in the faith and practice of modern Judaism.

Just at this juncture an event took place which then and since aroused considerable commotion in the religious world at home, the establishment of the Anglican Bishopric at Jerusalem.

Dr. McCaul, to whom the Bishopric was first offered, declined it on the ground that a Hebrew Christian ought to occupy the position. Consequently, Alexander was selected and consecrated, as first Bishop of the new See, on Sunday, November 7, 1841, in Lambeth Palace, by Dr. Howley, Archbishop of Canterbury, assisted by Dr. Blomfield, Bishop of London, Dr. Murray, Bishop of Rochester, and Dr. Selwyn, Bishop of New Zealand. A distinguished company was present, including his Excellency the Chevalier Bunsen, as representing the King of Prussia; Sir Stratford Canning, Her Majesty's Ambassador Extraordinary to the Porte; Baron Schleinitz, Prussian Chargé d'Affaires; the Prussian Consul-General Hebeler; Lord Ashley; the Right Hon. W. E. Gladstone; the Right Hon. Dr. Nicholl; Sir Robert H. Inglis; Sir Claudius Hunter, and the Rev. Dr. Abeken, Chaplain to the King of Prussia. The sermon was preached by Dr. McCaul from the appropriate text of Isa. lii. 7, "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!"

The next morning the Holy Communion was celebrated in the Episcopal Jews' Chapel by the new Bishop, who preached his last sermon before his departure from England, in the evening, from the appropriate, and, as subsequent circumstances proved, pathetic words, "And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there," &c. (Acts xx. 22-24). On the 13th a farewell meeting was held, and an address presented to the Bishop, who with Mrs. Alexander, the Rev. G. Williams, his private chaplain, the Rev. F. C. and Mrs. Ewald, and Dr. E. Macgowan, sailed from Portsmouth, on December 7. H.M. Steam Frigate 'Devastation' was granted for the purpose by the Government. The party arrived off Beyrout on January 14, 1842, and reached Jerusalem on January 21.

The entry of the Bishop into Jerusalem was a unique event in the history of the Holy City, and was thus described by himself:—"On Friday evening we arrived in the city of our forefathers under circumstances of peculiar respect and honour.... We formed quite a large body—the Consul-General (Colonel Rose), with seven or eight of his escort; Captain Gordon, and six or seven of the officers of the "Devastation"; Mr. Nicolayson and Mr. Bergheim, who met us at Jaffa, and accompanied us; Mr. Johns and the American missionaries, with escorts, who came to meet us about three miles from Jerusalem; and, at last, the chief officers sent by the Pasha, who had himself come to meet us in the afternoon, but was obliged to return, as night came on, and it was damp (we arrived about six o'clock), and a troop of soldiers, headed by Arab music, which is something like the beating of a tin kettle. Thus we entered through the Jaffa gate, under the firing of salutes, &c., into Jerusalem, and were conducted to Mr. Nicolayson's house, where we were most kindly and hospitably received, and all felt overwhelmed with gratitude and adoration.... We had service in the temporary chapel on Sunday last. I preached my first sermon from Isaiah lx. 15; Mr. Williams preached in the afternoon, and Mr. Nicolayson conducted a German service in the evening. We had a very good congregation, all our friends, the Consul-General, Captain Gordon, and the officers, being present. Our feelings on the occasion can be better imagined than expressed, as you may easily suppose. We also had the Sacrament, and it will be pleasing to the ladies of Reading to know, that the handsome communion-service which they presented to the church was made use of for the first time by the Bishop of Jerusalem."

The Times contained a full account of the Bishop's entry, and concluded with these words:—"The Mission is sure of the firm support of the British Government and the British Ambassador at the Porte. As regards Syria, the Consul-General has lent all the force of his official authority, personal influence, and popularity, to set the undertaking afloat, while the mild and benevolent character of the Bishop, and the sound practical sense and valuable local experience of his coadjutor, Mr. Nicolayson, are sure guarantees that caution, charity, and conciliation will preside at all their efforts."

In conformity with instructions received from Constantinople, proclamation was made in the mosques, that "he who touches the Anglican Bishop will be regarded as touching the apple of the Pasha's eye."

The presence of the Bishop was soon felt in work amongst the Jews in Jerusalem. The daily services held in the temporary chapel on Mount Zion were a source of much delight to him, and also the large congregations. The Bishop thus summed up his episcopal duties for the first year: "We have had every ordinance of our Church performed in our chapel." The Bishop had held his first ordination on March 17, had baptized a Jew on Whitsun Day, and confirmed eight Hebrew Christians; married two converts; finishing up with the ordination of a Hebrew Christian missionary. The upper room proved all too small, and the building of the London Society's permanent church, which was to serve the joint purposes of a Cathedral, a chapel for British residence, and a mission centre, was proceeded with, although Alexander did not live to see its consecration. His episcopate was destined to be a very brief one, but its three years may well be described as "years of plenty." His letters shew how ardently he threw himself into his work, and how very near his heart it was. Outlying districts of his extensive diocese were visited; and the outlook was bright and promising.

A great blow fell upon the work in the autumn of 1845, in his sudden death, on Nov. 26, after the short episcopate of four years. The sad event occurred in the desert at Ras-el-Wady, on his way to visit Egypt, which formed a part of the diocese of Jerusalem. A pathetic interest attaches to the Bishop's last annual letter, written before he started for Cairo, in which, speaking of his arrangements, he alluded to the "uncertainty of everything."

As to the past he spoke with conscious satisfaction of the Divine blessing resting upon the work of Jewish converts baptized and confirmed, and amicable intercourse maintained with Jewish residents and strangers in Jerusalem, of opportunities at Jaffa, of his visit to Damascus, and of friendly relations maintained with the different churches. He thus concluded: "On the whole we have great reason to thank God and take courage, and to call upon our friends to join with us in prayer and supplication with thanksgiving, on the memorable day, January 21, when we made our first entry into the Holy City. A day which is much to be remembered, even when the results, which have already followed in this short period, be alone taken into consideration; but a day which we trust will yet prove one of the most remarkable in the history of the Church, when the Lord 'shall build up Zion, and appear in His glory,' and when all, who now mourn for her, seeing her desolate and trodden down, shall rejoice for joy with her; and when God's people shall be delighted with the abundance of her glory."

Mrs. Alexander thus described the Bishop's last days in the desert at Belveis, Nov. 3, 1845: "On setting out through the desert, each day my beloved husband and myself rode our own horses; we generally were in advance of the caravan, and we used regularly to chant some of our Hebrew chants, and sang the following hymns: 'Children of the Heavenly King;' 'Long has the Harp of Judah hung;' Psalm cxi.; 'Glorious things of thee are spoken;' all out of our own hymn-book; and never did his warm and tender heart overflow so fully, as when he spoke of Israel's future restoration. When I spoke to him about his duties in England, he answered, 'I hope, if invited, to preach my first sermon in England at the Episcopal Jews' Chapel;' and on my asking what subject he would take, he replied, 'I shall resume the subject I adopted when I last left that dear congregation;' namely, that none of these trials had moved him. (Acts xx. 24-28.)"

His chaplain, the Rev. W. D. Veitch, reporting the death, said: "It was truly a heart-rending scene. In a tent, in the wild sandy desert, no medical help at hand, to see the widowed wife and fatherless daughter bending over the lowly pallet, on which were stretched the lifeless remains."

"The immediate cause of death," wrote Mrs. Leider, who formed one of the party, "was rupture of one of the largest bloodvessels near the heart; but the whole of the lungs, liver, and heart, were found in an exceedingly diseased state, and had been so for a length of time; the accelerating cause, doubtless, was great and continued anxiety—such as the Bishopric of Jerusalem and its cares can best account for. I heard it said on this occasion that had his lordship not come into the East, he might possibly have lived to a good old age; but the mitre of Jerusalem, like the wreath of our blessed Lord, has been to him a crown of thorns."

The body was taken first to Cairo, where Mr. Veitch preached the funeral sermon from the most appropriate text that could have been chosen—"So Moses, the servant of the Lord, died there in the land of Moab" (Deut. xxxiv. 5).

On December 6, a mournful caravan set out from Cairo with the Bishop's remains, recalling the sad procession which returned to the Promised Land with the bones of Joseph. The cortège arrived at Jerusalem on the 20th of the same month, at seven o'clock in the evening, and proceeded at once to the English cemetery, where, by torchlight, the remains of the beloved and venerated prelate were deposited in their last resting place, the Rev. J. Nicolayson reading the service. Funeral sermons were preached by him in Jerusalem the next day, and in the Episcopal Jews' Chapel, London, on December 28, by the Rev. J. B. Cartwright.

A letter of condolence to Mrs. Alexander, signed by thirty-one Jewish converts at Jerusalem, was the most eloquent testimony to the blessing which had followed the successful labours of the Bishop. The signatories said: "Next to yourself and your dear family, we consider ourselves the chief mourners; for we feel both collectively and individually that we have lost not only a true Father in Christ, but also a loving brother and a most kind friend. The suavity and benignity of his manner, which so greatly endeared him to all, and which gained him the highest and most entire filial confidence of every one of us, tend much to increase the keen sense we feel of our loss. The affectionate love he bore to Israel, which peculiarly characterised him, could not fail to render him beloved by every one who had the privilege of being acquainted with him: while his exalted piety, and most exemplary life and conversation, inspired the highest reverential esteem. He was a burning and a shining light; and when he was raised to the highest dignity in the Church, he conferred the most conspicuous honour on our whole nation, but especially on the little band of Jewish believers. With him captive Judah's brightest earthly star has set, and the top stone has been taken away from the rising Hebrew Church."

We do not think that any more expressive words of the sterling quality of the Bishop's character could have been penned than these. And yet we should like to supplement them.

Many friends testified their love and esteem for the Bishop by raising a most gratifying testimonial to his memory, amounting to over £3,000, which was handed to his widow and family. It is interesting to glance at the list of contributors after this lapse of time, for it reveals the fact that the Bishop was highly esteemed by rich and poor alike. Amongst the former we notice the names of the Dowager Queen Adelaide, the then Archbishops of Canterbury and Armagh, and the Bishops of London, Winchester, Ripon, Lichfield, Lincoln, Peterborough, Llandaff, Sodor and Man, and Madras. The Primate of All England spoke of Alexander having conducted the affairs of his Church with so much discretion and prudence, as to give no cause of complaint to the heads of other communions residing in the same city, and to win their respect and esteem by his piety and beneficence, and by his persevering yet temperate zeal in prosecuting the objects of his mission.

He lived and worked in constant dependence upon the Holy Spirit whose power he conspicuously honoured. It was his invariable practice to impress upon those whom he was about to teach the absolute impossibility of their understanding divine things without His aid. This was as noticeable in his earlier years as missionary, as in his later ones as bishop. His conciliatory manner in dealing with Jews, his transparent love for his brethren, his calmness amidst opposition, did much to disarm the excited assembly at the Conferences in Aldermanbury, and the violent attitude of the mob when he revisited his Jewish relatives at Schönlanke. He was bold and fearless in the delivery of his message, faithful in everything, anxious above all things to bear testimony to the name and glory of his Master, and to make full proof of his ministry, whether as missionary or bishop.

His friends, and those who worked under him at Jerusalem, loved him for his kind nature—for he had an ear, heart, and purse open to all—and for his simple-hearted piety. He was an Israelite indeed in whom there was no guile. He had a ripeness of Christian experience, and unaffected earnestness of purpose. His was a strikingly interesting personality, rendered doubly so in that he was a Hebrew of the Hebrews, and in his episcopal dignity a link with the primitive Hebrew Christian Church in the Mother City of Christendom.

The Bishop published: "The Hope of Israel," 1831; The "Glory of Mount Zion," 1839; "The Flower that Fadeth," "Memoir of Sarah Alexander," 1841.

Alexanderson, Daniel, was baptized in Holland in 1621. He published in the Syriac (rabbinic) language a confession of faith, to which he appended an epistle to the dispersed Jews, asking them to accept Jesus as their Saviour. This was translated into Dutch, German, and French by Petrus Jacobi, (Amsterdam, 1642).

Alman, Rev. S., a minister of the Gospel in New York.

Althausen, Dr., son of a well-known rabbi in Russia. After studying medicine at Lemberg he was appointed as military doctor in Russia. At the age of 35 he was converted and baptized by Pastor Landesen, in Charkow, in 1855, and his wife and children followed his example a year or two afterwards. He then devoted himself to missionary work in St. Petersburg and in other cities, and did good work, notably in spreading the New Testament which was plentifully supplied to him by the late Rev. John Wilkinson, of the Mildmay Mission.

Altmann, J., a convert of the L.J.S., baptized by the Rev. F. G. Kleinhenn, at Bucharest, now labouring for many years as an evangelist in Transsylvania, Hungary.

Altschiller, L., son of the Rabbi of Morcompol, had received the tract "Life of Augusti," which made a great impression upon him. He was instructed by Goldinger of the L.J.S., and was baptized in Poland in 1848.

Amsden, of Vermont, a convert and missionary to the Jews in the United States about 1850.

Angel, Rev. B., convert and missionary to the Jews in New York.

Anton, Carl (Moses Gershon Cohen), a descendant of Bartenora Hayim Vital, born in Mitau (Curland), in 1722, of a family called "the Golden Chains." After studying for seven years at Prague, under Jonathan Eibenschütz, he travelled in the East and became very ill at Constantinople. It was there when reading Dan. ix. that he began to think seriously as to the state of his soul. On his return to Germany he was baptized at Wolfenbuttel by Pastor Meyers in 1748. The Duke of Brunswick appointed him Professor of Hebrew at Helmstadt. He wrote a Latin tract, "The Wandering Jew," entitled "Commentatio Historica de Judæo Immortali in qua haec Fabula examinatur et confutatur," Helmstadt, 1756; translated Abraham Jaegel's Catechism, "Lekah Tob" (Good Instruction), Brunswick, 1756; and gave a description of a rare copy of "Shulhan Aruk Eben haezer," to be found in manuscript in the City Library, Hamburg. He also wrote "Fabulae Antiquitatum Ebraicum Veterum," &c., Brunswick, 1756. Also "Sammlung Einiger Rabbinischer Oden Nebst Einer Frayen Uebersetzung, Kurzer entworf Jüdescher Gebräuche Akademischer Vorlesungen entworfen," three parts, Brunswick, 1752-1754.

In the preface to his book, "Wahre Gründe, welche Einen Juden Zur wahren Bekehrung, oder zum Heilande der welt Jesu Christo führen Können," he utters the following fervent prayer:

"At the conclusion of my work, I humbly invoke the righteous and merciful Father, that He may enlighten all Israel with the light from on high, that they may with a pure heart acknowledge Jesus as the only means of their future life. O that they might see in the stem of Jesse the tree of life, and be inflamed with love to Him by the Omnipotent Spirit! O that they might at last acknowledge the Son of Mary as the fountain of salvation out of which they can draw grace for grace! O that they might seek a refuge in the long ago appeared Lion out of the tribe of Judah, who has destroyed the dominion of Satan and restored eternal peace! O that they might kiss with lips and heart the glorified Son whom their fathers so carelessly rejected, but who has become the precious Cornerstone, who after achieving His triumph ascended to sit at the right hand of the Father and praised by the whole host of heaven. O triune God, open thou their eyes, that they may see." ("A Fürst. Christen und Juden," 163).

Pastor de le Roi mentions a rumour that Anton at last relapsed into Judaism, but this must have arisen because he defended Jacob Emden and his former teacher Eibenschutz in their dispute with Waggenseil. Dr. S. A. Hirsch, Professor in Jews' College, London, who wrote the article in the "Jewish Encyclopædia" and referred to Grätz, does not give a syllable about Anton's relapse.

Argawi, M., convert and leading missionary of the L.J.S. in Abyssinia. He has laboured there for many years amidst great hardships and even amidst martyrdoms of his believing brethren. (See the little tract, "Martyrs of Jesus.")

Arias, E. P., missionary of the L.J.S. at Rome for many years.

Arnhold, Siegfried Heinrich, D.Ph., embraced Christianity at Berlin in 1854. He was Professor of the Polytechnic in that city, and died as such in 1884.

Assing, David Assur, born at Königsberg, 1787, died 1842, was baptized in 1815. He was physician and poet; served first in the Russian and then in the Prussian army. He wrote a treatise entitled, "Materiae Alimentariae Leneamenta ad leges Chemico-Dynamicas Adumbrata" ("Food and their Relation to Chemical-Dynamical Laws.") This was published at Göttingen in 1809.

Asser, M. E., a convert, councillor at the Ministry of Justice in Holland.

Augsburger, Emmanuel, baptized by Gottheil at Stuttgart in 1852, a first-fruit of the mission there. Though only a working weaver by trade, he accomplished much good by his voluntary testimony and by his exemplary life. (See Jewish Herald, 1853 and 1886).

August, Jacob Michael, baptized with his wife and children in Greifswald, Germany, about 1723. He became Lector (reader) of Oriental languages at the University of Leipzig.

Augusti, Friedrich Albert (Joshua), was born at Frankfort-on-the-Oder, 1691. He was the son of Joshua ben Abraham Eschel and Rebecca Pinto, descendants of a Venetian family. When he was only seven years old he shewed already great talents for learning, and delivered a sermonette at a wedding, so that a savant present remarked: "This boy will be a teacher in Israel." But as a precocious child he had to be guarded against mischief. Once he nearly lost his life while bathing. After the death of his father, Augusti, having read a book which described the glory of Jerusalem, felt a great desire to go there, and it soon so happened that a Jerusalem delegate, Aron Bar Jekutiel, arrived at Frankfort, and offered to take him with him. The mother, after some resistance to the boy's entreaties, finally gave her consent and parted with him in sorrow. The two travellers went first to Russia, intending to go by the Black Sea to Constantinople and then to Jerusalem. In the Crimea a band of robbers overtook them at a lonely spot, and Augusti was taken captive, while his companion managed to escape. The robbers brought him to a town and sold him as a slave for three and a-half dollars. After severe trials on board a ship, where he was tempted to embrace Mohammedanism, the slave dealer sold him to a Mohammedan Jew by the name of Ismael Bathmag, who brought him to Smyrna. Here the Jewish community purchased his freedom from slavery for 100 dollars, and after six months sent him home. On his homeward journey he stopped at Kaminice, where he was dangerously ill with cholera. After his recovery he eventually came to Cracow, where he remained four years studying languages. From thence he went to Prague and devoted himself to the study of Jewish theology under Rabbi Gabriel, who conferred upon him the title of Morenu, D.D. He then interpreted the famous grammarian, Binyan Shelomo. Returning to Frankfort, he saw his mother, who desired him to get married and settle down, but he felt impelled to go to Italy in order to study Kabbalistic lore there. While living in Sonderhasen, in 1720, he was maltreated by a gang of robbers, who broke into the house in which he resided, and robbed him and his landlord to the amount of 20,000 dollars. It then so happened that a member of the princely family of Schwarzburg died, when the Court Jew Wallich, in expressing his condolence with the reigning prince, used the expression "der hochselige Prinz" with reference to the deceased. Whereupon the prince charged him with flattery, as he did not think that the Jews believed that a Christian could be saved. Wallich then brought Augusti, who proved from the "Sefer Hasidim" that a pious Christian who keeps the seven Noachian Commandments has a share in the world to come. This incident was in the providence of God the first means in Augusti's conversion. On that occasion Dr. Reinhardt, an evangelical pastor, was present, and they became acquainted with each other. This led later to discussions about the interpretation of Isaiah liii. Augusti, after much searching in Jewish commentaries, was convinced that this chapter speaks of a person and that Jesus is the one in whom it was fulfilled. Before his baptism he made an open confession in the synagogue of his faith in Christ, and he was baptized on Christmas Day, 1722, in the presence of Prince Gunther and the whole court officials. After his baptism he delivered an address on Ps. ix. 2, in which he expressed his thanksgiving for God's wonderful dealing with him. Soon after he began to study theology at the Seminary of Gotha. In 1727, he went to Jena, and afterward to Leipzig. He was appointed Assistant Professor of the Gymnasium at Gotha, in 1729, and in 1734 became minister of the parish of Eschberge, in which position he remained until his death. The famous theologian, Johann Christi Wilhelm Augusti, was his grandson. Augusti published several works in Latin and German, notably "Das Geheimnis des Sambathian." ("The Mystery of the Sambathian," a fabulous river mentioned in the Talmud, which casts stones during six days in the week and rests on the Sabbath.) He also published a work on the Karaites.

Baba, M. D. M., a convert of the L.J.S. in Persia.

Bach, Daniel Friedrich, born in Potsdam, 1756, died in 1830, studied in the Art Academy of Berlin. The year of his embracing Christianity is not mentioned. He became a famous painter. (Brockhaus Conv. Lex. I. 99).

Bachert, Rev. S. T., A.K.C., convert and missionary of the L.J.S. After his ordination he was curate of St. Matthew's, Marylebone, St. John's, Kilburn, and St. Michael's and All Angel's, South Hackney, London. He was appointed as head of the mission in Hamburg in 1874, where he laboured with evident divine approval for about a quarter of a century. He was the founder of a home for enquirers, with a workshop, as well as of a chapel attached to it, where the inmates studied, worked, lodged, worshipped, and were under a well-organized Christian training. A very large number found eternal peace there, and quite a considerable number became ministers and evangelists of the Gospel. Bachert was afterwards promoted to be the Head of the Missionary Training College in London, and when this was given up, he was sent to take charge of the mission in the north of England. The story of his conversion is a very pathetic one.

Baffral, James, a prolific statistical writer, baptized at Strasburg on Christmas Day, 1859; his wife (née Levy) and five children two years later. The relations, after the death of the father, tried their utmost to bring the children back to Judaism, and they appealed to the law of the land, but failed. One of the daughters afterward became superintendent of the Deaconesses' Institution.

Balaghi, F., Professor of Theology in Hungary, was a pupil of Theodor Meyer when he was stationed at Prague.

Bahn, Martin August, a Berlin Jewish student, embraced Christianity when he was under the teaching and influence of Schleiermacher, in 1837.

Bahri, Rev. Joseph, convert of the British Society at Stuttgart; laboured for several years as missionary of the L.J.S. at Vienna, and then as curate to Bishop Billing in the Parish Church of Spitalfields, and then curate of Hoby and Rotherby where he died at the age of 43. He was a spiritually-minded man and a fervent preacher, and cherished boundless love for his nation.

Ballin, Josef, a well-known historical painter, a native of Weener, Ostfriesland, was baptized by Pauli of the L.J.S. when stationed at Berlin about 1843.

Barnett, Henry. The following is his own account of himself:—

"For twenty years I lived with my parents in a small town in Poland, called Konin. These years were entirely spent in the study of tradition and religion, as it had been my father's desire to preserve 'law and religion' for the youngest of his family, the other members following in the pursuit of business. In those years I knew not the nature of sin. The New Testament I never saw with my eyes; such words as the 'gospel' and 'missionary' were not at all in my vocabulary. I was going on with the religion of my fathers in pride and conceit, yet weeping over sin and pleading for mercy and pardon, though I did not know how hideous sin was in the sight of God, neither did it ever enter my mind to ask myself whether I obtained those things I so earnestly sought for from God. Satisfied with the religious duties of my life whilst sin was doing its work, and priding myself in being engaged in a higher capacity than the mere ordinary trade or business man of the Jewish community. When I was about twenty-one years of age I left my home to avoid military conscription. Before I left I prepared myself for occupying a position among the Jews as a 'slaughterer' in connexion with the synagogue. I did not succeed in this, not being a good singer for conducting public prayers. Reaching London, there seemed only one thing to do, viz., to learn a trade in order to maintain myself. Whilst learning a trade amongst my Jewish brethren I also learned 'Sabbath-breaking,' gradually gave up the morning and evening prayers, and went more and more into sin.

"In a wonderful way the Lord brought me under the influence of the Gospel. On the voyage from Hamburg to Hull I met with a Jew who professed Christianity. I met him about six months later in London, and made occasional calls upon him. While I was doing this my heart went often up to God to deliver me from taking a wrong step. I only knew then the opinion of Jews regarding the Jewish missionary and his enterprises. I felt then that whatever the man himself might be, what he proclaims was not to be despised, and I attended the Gospel meetings at spare times with a kind of double feeling. I began to read the New Testament, and 'faith came by hearing' before two years (1873) expired after my being under the sound of the Gospel. I knew that I was a sinner, according to Psalm li. I learned the meaning of Ezekiel xxxiii. 13. I found the true Messiah of Isaiah liii., and understood that Christ died for me. I 'believed on the Lord Jesus Christ and was saved' (Acts xvi. 31). Since 1882 I have been enabled, like Saul of Tarsus, to cry, 'Lord what wilt Thou have me to do?' (Acts ix. 6)."

Baron, Rev. David, was likewise for many years in the Mildmay Mission and companion to Barnett in his travels. He is the founder of the Mission under the title, "Hebrew Christian Testimony for Israel." He is known as a good expositor of Scripture and is author of several books relating to the Jews.

Bartholdy, Jacob Levi Salomo, was uncle on the mother's side to Felix Mendelssohn born, in Berlin, 1779, died in Rome, 1826. He became a member of the Protestant Church in 1805, and through his influence the whole Mendelssohn family became Christians. He served as an officer in the Prussian army, and in 1815 he was appointed consul-general in Rome. He wrote treatises on modern Greek, a description of the Terolese war, and "Traits from the life of Cardinal Consalvi." The Berlin Museum possesses his collection of antiquities, comprising Etruscan vases, bronzes, ivories, majolicas, etc., which are now displayed in the National Gallery.

Basevi, George Joshua, architect, followed the example of his brother-in-law Isaac Disraeli, in leaving the synagogue in 1817. But it must be stated that no writer expressly asserts that either of the two were received into the Church by baptism. This is known, that Basevi while inspecting the bell-tower of Ely Cathedral fell and was killed instantly, and then received Christian burial in the chapel at the east end of the Cathedral.

Bassin, Eliezer, born about 1840 in the government of Moghilev, Russia. In 1869 he went to Constantinople, and then after experiencing God's wonderful dealings with him (so graphically described by Miss Stern in her book "Eliezer") he made a public confession of his faith in Christ. He was afterwards a student of the L.J.S. Training College at Palestine Place, and was sent out as a missionary to Jassy, Roumania, by the same Society. Later he laboured for some years in Edinburgh, under a Scotch Society. He was the author of a work entitled, "The Modern Hebrew and the Hebrew Christian," London, 1882, which contains an autobiography, relating his experience after deserting from the Russian army, and information about the Hasidim, especially the sect "Habad." Also "A Finger-post to the Way of Salvation," 1882. In 1881 he published a pamphlet entitled "Eintracht" (Harmony), in which he pleaded the cause of the Jews against the Anti-Semitic agitation in Germany.

Bechar, J., baptized at Constantinople in 1873, studied at St. Chrischona, Basel, and was appointed later as City Missionary in Neuchâtel.

Behrens, A. J., convert, student and missionary of L.J.S, was pioneer Missionary in Safed in the forties of the 18th century and at Jassy in 1850.

Behrens, Rev. A. D., son of the former, esteemed of the L.J.S., whom the writer learned to know and love in 1873 at Breslau, was appointed to the charge of the Mission at Vienna in 1875. A daughter married the convert Glück, a physician of high standing in Bucharest. Thus father and child have made known God's truth in their respective spheres.

Behrens, S. J., another Jewish convert, was for twenty years accountant and collector of the Operative Jewish Converts' Institution, an exemplary Christian, and well beloved by all who came in contact with him. His life made a salutary impression upon his rich brothers in Hamburg, who, although they yet remained members of the synagogue, granted his wife a liberal pension for life.

Bellson, Rev. R., born in the neighbourhood of Cassel, Germany, in 1805. L.J.S. missionary from 1831, successor of Pauli in Berlin, 1844. He was an excellent scholar and was much respected by the cultured Jews. In the very first year of his activity there, he had the privilege of leading twenty Jewish souls to the Saviour. One of his converts was the Rev. A. D. Hefter, another Kappelin. He wrote in "Dibre Emeth," "Blätter für Israel's Gegenwart und Zukunft."

Belmonte, E., banker in New York, connected with Rothschild, joined the Protestant Church, whilst a number of the same family joined the Roman Church at different times. (See "Jewish Encyclopædia.")

Belmonte, Hannah, a near relation of Da Costa, and later his wife, became a Christian in 1822.

Benary, Franz Ferdinand, born at Cassel in 1805, baptized between 1824-27. He became Professor of Theology in 1831, lectured in Berlin on Oriental languages and exegesis, published the Old Indian Art poem, "Naloduza" in 1830, a treatise under the title, "De Leviratu," Hebr. 1835.

Benary, Karl Albert Agathan, a brother of the former, likewise became a convert, was teacher at the Gymnasium in Berlin, wrote largely on Classics, died in 1860.

Benason, A., after his conversion wrote several Christian hymns. (See "Saat auf Hoffnung, 1881.")

Bender, Carl Theodor, born at Berlin in 1818, studied law, and was baptized in 1837 by Pastor Jonas of the Nikolai Kirche there.

Benderman, Edward, born in Berlin in 1811, son of a banker, embraced Christianity about 1832. He became a celebrated artist and professor of art in the Dresden Academy. Some of his pictures are: Boaz and Ruth, The Jews in Babylon (Ps. cxxxvii.), Jeremiah amidst the ruins of Jerusalem, The wandering of the Jews into captivity to Babylon, in the Natural Gallery in Berlin. These pictures exhibit profound religious feeling on the part of the artist, and sympathy with his Jewish brethren.

Bendix, Paul, Dr., was born at Rummelsberg in Prussia, Aug. 29, 1823. He was early sent to a Christian school, where he was often moved to tears when hearing of the crucifixion of our Lord Jesus Christ. At the age of seventeen he went to Danzig for rabbinical study, and afterwards to the Berlin University, where he gained the diploma of Ph.D. in 1850. Subsequently he became rabbi, and worked at Berent and Grandenz. He disapproved of many of the old Jewish customs, but his congregation refused to allow the introduction of any reforms. The wardens of the synagogue at Grandenz, where he officiated from 1854 to 1858, wrote of him in a testimonial: "The sermons of Dr. Bendix were instructive and edifying, and owing to his splendid delivery and great oratorical power they never failed to make a deep impression on his hearers." While at Grandenz he made the acquaintance of a Christian clergyman, through whom he was led to study the New Testament. The reading of this deeply affected him. Later on he went to live in the house of a converted Jew, which caused many of his hearers to warn him not to hold intercourse with him on Christianity. But he was now seeking for truth and peace, and though he avoided conversation, he could not help noticing the upright and serious life of his landlord, who closed his place of business on the Lord's Day, held family worship morning and evening, and took a keen interest in home and foreign missions. All this made an impression on him, and made him say: "This man, surely, possesses the peace I am seeking. He asked me one day what took the place of sacrifices since the Temple was destroyed, what were the essential contents of the Jewish Prayer Book. I could only say to myself, Where is the atonement for sin? I began to read the Old Testament with a terrified conscience, and soon I found that my religious system was built on the sand." At last he felt that he must give up his position as rabbi, and he retired, not without much opposition, to Berlin, where he spent his whole time in the closest study of the Word of God. He became convinced at last that the old covenant was merely a preparation for the new one (Jer. xxxi. 31-34). One difficulty was the word "virgin" in Isa. vii. 14, but when he saw that it was always used in opposition to married women, he at once accepted Christ as his Saviour, and was baptized with his wife and children in 1860, in St. Matthew's Church, Berlin. With a recommendation from Queen Elizabeth of Prussia he came over to England, and from 1883 worked in connexion with the L.J.S. in London. He died March 5, 1901, deeply regretted by both Jews and Christians.

Benfey, Theodor, born at Nöster, near Göthingen, January 28, 1809, became a convert to Christianity in 1848, died in 1881, at Göthingen. He was author of numerous linguistic works on the Sanscrit, Bengali, Hindustani, Persian, Egyptian, and Semitic languages. His two works in English must be mentioned here: "A Practical Grammar of the Sanscrit Language" (Berlin 1863, London 1868), and "A Sanscrit-English Dictionary" (London 1868). He established a periodical, "Orient and Occident," in 1862.

Benjamin, Selig, a native of Bunzlau, Bohemia, and surgeon by profession about the middle of last century. Embraced Roman Catholicism, but found no peace, so he relapsed into Judaism, but remained in the same condition, wandering about to find satisfaction for his restless soul, until he came to Weikersheim in Würtemberg, and attended the services of the court preacher Kern, when he was converted. Whereupon he went to the synagogue and publicly confessed his evangelical faith before the congregation.

Benjamin, a Dutch Jewish convert. The story of his conversion is a remarkable one and deserves a place here. Pauli and his assistant Bloch visited once a Kabbalistic Jew on a very stormy night. The Jewish neighbours, when hearing of their visit, watched for them outside the house. They followed them on their way home, and when passing a bridge, some called out, "Make an end of him (Pauli); throw him into the water." Whereupon Benjamin, who accompanied his visitors, cried, "Away with you!" and pushed the assailants aside. "He is a good man. He helped me to keep the Sabbath properly." They then went away abashed. Benjamin was afterwards baptized with his whole family in the presence of 3,000 Jews. This was the first entire family which Pauli baptized at Amsterdam.

Benjamin, a Jewish convert in India, baptized by the Rev. —— Laseron in 1849.

Benni, a Jew who first heard the Gospel from Wendt and Hoff in Königsberg, became a Christian Pastor in Petrekow, later in Radorn, and through his faithful testimony not a few Jews decided to acknowledge Jesus as their personal Saviour.

Benoly, Gabriel, M.D., baptized at Salem, Bromberg, in 1869, was afterwards for many years medical missionary of the L.J.S., and did good work in the East End of London.

Ben Oliel, a well-known family in Oran, North Africa, has given to the Church three sons about the middle of the eighteenth century, baptized by the Wesleyans in Gibraltar.

Ben Oliel, Rev. A., was for many years missionary in Rome, and then at Jaffa and Jerusalem. He was a true man of God, an ardent lover of his nation, whose spiritual welfare he endeavoured to promote by word and pen all through a long life. He died in America towards the close of last century.

Ben Oliel, Rev. Maxwell Mochluff, after finishing his theological course at St. Aidan's, was ordained in 1860, and was curate in several churches; also domestic chaplain to the Dowager Duchess of Northumberland, 1864-66; minister of St. Patrick and St. Saviour, South Kensington, 1878-81; missionary at W. Berkeley, California, 1889-91; Rector of San Bernadino, Cal., 1891-93. Returning to England, he conducted a mission to the Jews at Kilburn, by writing and lectures. As a good preacher and thoroughly conversant with Jewish and Christian literature, he was gladly heard in the churches and cathedrals of England. His writings on the Jewish subject are numerous.

Ben Oliel, Moses, served for many years as Bible agent of the B. & F.B.S. at Oran.

Ben Zion, Benedix (Baruch), born in Homoslaipolia in the government of Kiev, Russia, in 1839, was led to become a Christian in a remarkable manner. Once, when still a little boy in the Heder, he and his fellow-pupils passed by a Russian Church when they observed the cross and images. His companions at once repeated Deut. vii. 26, and spat on the ground. Ben Zion did not like this behaviour, so he made figures and a cross with his stick on the ground. This was reported to the teacher, who locked him up and punished him severely for it. The fanaticism of the Jews in the place was so great that Ben Zion's father lost his position as Talmud teacher, because his boy had been reading Mendelssohn's German translation of the Bible. At the age of 13 Ben Zion began his wandering career, and passing a chapel in a forest, his eyes met the image of the Madonna and Child. Without the least desire to render homage to the figure, but only conscious that for its sake he had already suffered, he took off his hat, knelt down, and in this posture fell asleep, and was finally awakened by a peasant. These apparently trifling circumstances caused him later on to think seriously of Christianity, and to search the Scriptures. He was baptized in Berlin in 1863, then studied medicine and graduated at the University of Würzburg in 1867. He went to England, and having entered the service of the British Society for the Propagation of the Gospel among the Jews, was sent to Roumania in 1874 as medical missionary. In 1876 he was transferred to Odessa, where he laboured successfully for ten years. Then he was for a short time in Constantinople, and since about 1888 he has been living in the United States and helping in missionary work. He is the author of "Orah Zedakah," a collection of proverbs and parables in the style of Ecclesiasticus (Odessa, 1876); "Kol Kore el Beth Israel" (translated from the English by Dr. Ben Zion, London, 1868); a translation into Judæo-German of Jos. H. Ingraham's "Prince of the House of David," under the title of "Tiferet Yisrael" (Odessa, 1883-88), and a translation into Judæo-German of Silvio Pelier's drama, "Ester d'Engedé," under the title "Der Falsche Cohengodel."

Berdenbach, born at Offenbach, in 1809, brother of the great lawyer of that name in Darmstadt, was baptized by Pastor Schultz in Berlin, in 1839.

Berger, Rev. S. D., convert and student of the L.J.S., was afterwards ordained to the Ministry in the Lutheran Church U.S., and was appointed missionary to the Jews in Chicago about 1885.

Bergheim, M., a noble Jewish convert, was sent out by the L.J.S. in 1837 to assist the Rev. Nicolayson in his work in Jerusalem. He was afterwards a banker and died in 1896 as churchwarden of Christ Church, Mount Zion. The Jewish traveller, Dr. Ludwig August Frankel, who published a book on his visit to Jerusalem in 1860 (translated into Hebrew by M. E. Stern), says he found there 131 Jewish Christians in the Holy City, nine of whom were of the Bergheim family.

Bergmann, Marcus S., convert of the L.J.S., is well-known as a missionary of the L.C.M. and translator of the Bible into Yiddish. A second edition, with improved translation into simple Jargon, was issued by him in 1905. In an account of his conversion he thus writes:—

"I was born in Wieruszow, on the borders of Silesia, in the year 1846. My father (who was of the sect of Chassidim, which is the strictest sect of the Pharisees, and a great Talmudist) died when I was about a year old. Of my dear mother I have only a very dim recollection, as she, too, died when I was but six years old. I had one elder brother and one sister. My brother was established in a large way of business in Luben, a town near Breslau, and my sister was brought up in the house of the Chief Rabbi of Breslau, Rabbi G'dalia Titkin (who was a relative of ours), whilst I was brought up with my uncle, Woolf Bergmann, a Chassid like my father, in Wieruszow, under whom I studied much of the Talmudic and Rabbinical literature.

"When I was fourteen years of age I was sent to Breslau to study under the chief Rabbi there. I did not like it at first, as I had to change my Chassidic dress for the German style, but I soon became accustomed to it. After a residence of three years in Breslau I went to one of my uncles who was a Rabbi in Frankenstein, under whom I had ample opportunity to practise for some time. I then went back to live with my sister in Kalisch, and applied myself more than ever to the study of the Talmud, believing it to be the most honourable of all employment and most conducive to the glory of God, and the best mode of making amends for my sins, which I found clung to me even when engaged in these religious duties.

"The word of the Lord to Abraham (Gen. xii. 1), 'Get thee out of thy country and from thy kindred ... unto a land that I will shew thee,' seemed at that time to be constantly ringing in my ears, and made me so restless that I could not put my mind to anything. I obeyed that voice, and in 1866, I left my native country and came to England. Shortly after my arrival in London I established a small synagogue at which I gratuitously officiated as minister for nearly two years; my sister from time to time sending me remittances, as I required, from the portion which I inherited of my father's property.

"It pleased the Lord at this time to lay His hand upon me, and I was laid aside for six weeks in the German hospital. When feeling a little better I began to look into the Hebrew Bible, which was on the shelf in the ward. As a reader in the synagogue I knew the letter of the whole of the Pentateuch and other portions of the Old Testament by heart.

"The portion of Scripture that made a great impression on me at the time of my illness was Daniel ix. Several verses of this chapter (the confession of Daniel) are repeated each Monday and Thursday by every Jew; but the latter part of the chapter, which so plainly prophesies the suffering of the Messiah, is never read—in fact the Rabbis pronounce a dreadful curse upon any one who investigates the prophecy of these seventy weeks. They say: 'Their bones shall rot who compute the end of the time.' Remembering this anathema, it was with fear and trembling that I read the passage about the seventy weeks, and coming to verse 26, 'Messiah shall be cut off, but not for Himself'—though we Jews are most careful not to let a Hebrew book drop to the ground—I threw that Hebrew Bible out of my hand, thinking in my ignorance that it was one of the missionaries' Bibles. But although I threw the Bible away, I could not throw away the words I had just read: 'Messiah shall be cut off, but not for Himself.' These words sank deeper and deeper into my soul, and wherever I looked I seemed to see them in flaming Hebrew characters, and I had no rest for some time. One morning I again took up the Bible, and without thinking or looking for any particular passage, my eyes were arrested by these words (also in a chapter which is never read by the Jews): 'For He was cut off out of the land of the living; for the transgression of My people was He stricken.' (Isa. liii. 8.)

"This seemed to be the answer to the question I was constantly asking myself during this time of soul-conflict—'Messiah shall be cut off, but not for Himself.' For whom then? Here it was plainly revealed to me. 'For the transgression of My people;' and surely I belonged to His people, therefore Messiah was cut off for me.

"Shortly after this I left the hospital and was again among my Jewish friends, but I could not banish from my mind these two passages.

"One morning I put on my phylacteries and tallith in order to perform the prescribed prayers, but I could not utter a single sentence out of the prayer book before me. One passage (Psalm cxix. 18), 'Open Thou mine eyes that I may behold wondrous things out of Thy law,' came into my mind, and that I repeated over and over again, and for nearly two hours that was the cry of my soul. After laying aside the phylacteries and tallith I left the house without tasting food, and as I walked along the streets I prayed again in the words of the Psalmist, 'Lead me in Thy truth and teach me, for Thou art the God of my salvation, on Thee do I wait all the day long.' My heart was burdened with a very great load, and yet I dared not open my mind to any one. In this state I believe the Spirit of God led me to Palestine Place. My heart failed me when I reached the door of the late Rev. Dr. Ewald's house.

"After several vain attempts, I ventured to knock, and was admitted to see that venerable servant of the Lord. To him I unburdened my soul and told him all that was in my heart. He asked me whether I was willing to come into his Home for enquirers in order to be instructed in the truth as it is in the Lord Jesus. I told him that was just what I needed, and at once accepted his kindness, and I did not return to my Jewish friends. This was just one week before the Passover.

"On the first day of the feast several Jews of my congregation, who had discovered where I was, came and entreated me to leave the missionaries and go back with them. As I refused to do so, they said they would soon get me away with disgrace. They left, but only for a short time, and when they returned they brought a policeman with them and charged me with being a thief, and as such I was taken to the nearest police station and locked up. Whilst in the cell I was visited by several Jews who implored me to return to them, and said that if I promised to do so they would not appear against me on the morrow, and I would be liberated. I answered in the words of David, when Gad, the seer, was sent to give him the choice of his own punishment: 'Let me fall into the hands of the Lord, for His mercies are great, but into the hands of man let me not fall;' and I added, 'Thou shalt not bear false witness against thy neighbour.' They left me disappointed. But I never spent a happier night than in that prison cell, for I felt and fully realized that the Lord was with me, and it was there that I for the first time knelt down and prayed to God in the name of the Lord Jesus Christ. Though up to this time I knew very little or nothing of the New Testament, yet it seemed to me as if the Lord Jesus spoke to me in the same manner as He did to His disciples. 'They shall put you out of the synagogues, yea, the time cometh that whosoever killeth you will think that he doeth God service; these things will they do unto you because they have not known the Father nor Me. But these things I have told you, that when the time shall come, ye may remember that I have told you of them.' 'And when they bring you unto magistrates, and powers take ye no thought how or what thing ye shall answer, for the Holy Ghost shall teach you in the same hour what ye ought to say.' Passage after passage seemed to come before me, as if the Lord Jesus had spoken audibly to me to encourage me to cling close to Him and not to fear what man could do unto me.

"The night—though sleepless—I passed joyfully and peacefully. The morning came, which brought other Jewish visitors with food from their table, also entreating me to return to my Jewish friends. As I refused, they told me that they had witnesses to prove the charge against me, and I should be put into prison for at least three months; but I felt that the Lord Jesus was my advocate, and that He would plead my cause.

"About 10 o'clock I was taken out of the police cell and led to the Mansion House (followed by a large number of Jews) to appear before the Lord Mayor of London. The whole judgment hall was filled with Jews. My chief accuser swore that I had robbed him, and three others gave their evidence on oath against me. The Lord Mayor asked me, through an interpreter (for I could not then speak English), what I had to say in my defence, and whether I had any witnesses to prove my innocence. I replied, 'I stand here in this position on account of my faith in the Lord Jesus Christ. I am not only not guilty of the crime which is imputed to me, but I have left all my valuable things at the house where I lodged. It is only because I wish to become a Christian that I am accused.' The Lord Mayor then ordered my chief accuser again into the witness box, and asked him whether he knew that it was my intention to become a Christian. The expression which flashed across his angry countenance and was reflected by the face of the other Jews present, sufficiently answered the question before he could speak a word.

"On cross-examination they so contradicted each other that they themselves proved my innocence, and I was at once set at liberty. (I wish it to be clearly understood that this persecution was not in enmity to myself personally, but rather in friendship and mistaken zeal. They wished to save me at any cost from becoming a Christian).

"On leaving the Mansion House I returned to Dr. Ewald, and after being thoroughly instructed in the Scriptures, I was admitted into the visible Church of Christ on the 7th of June, 1868, by the rite of baptism.

"After my baptism I was admitted into the Operative Jewish Converts' Institution, where I stayed nearly two years. In May, 1870, I was accepted as an agent of the London City Mission, to work among my poor benighted people in the East of London. During the first few years of my mission work I had naturally to undergo much persecution, and the work was most arduous, but by the blessing of God this is in a great measure changed.

"It is now fully thirty-one years since I became a follower of the Lord Jesus Christ, and I can look back upon all these years and say that not one good thing hath failed of all His gracious promises."

Bernal, Jacob Israel, an English Jew, in the first half of the 19th century, had his children baptized, only one son, Ralph, remained in Judaism.

Bernal, Osborn, M.P., the son of Ralph, embraced Christianity, and his daughter married the Duke of St. Albans.

Bernard, D., baptized in Wilna with his wife and daughter in 1818, by Pastor Nichlous, of the Lutheran Church, is recorded as having lived an exemplary Christian life. He was first baptized in the Roman Church, came then in contact with Luther, who had won him for the Evangelical Truth, and wrote to him a letter with a view to strengthen him in the faith, and that he should make it known to his brethren.

Bernard, Herman, born in Southern Russia in 1785, baptized in his youth, settled in Cambridge as a private teacher in 1830, and was appointed "Preceptor Linguæ Sacræ" in the University, October 18, 1837. Bernard published the following works—"The Creed and Ethics of the Jews" in selections from the "Yad Hahazakah" of Maimonides (1832), and "Hamenahel" (the Guide of the Hebrew Student), 1839. The "Me Menichoth" (Still Waters), an easy, practical Hebrew grammar, in two volumes, appeared during his blindness. His lectures on the book of Job appeared in one volume in 1864.

Bernard, Rudolf, a Swiss Jewish convert, published an Epistle to the Jews in 1705, under the title "Lekah Tob" (good doctrine), in which he tried to influence them in favour of Christianity.

Bernays, Michael, was baptized in the 19th century, date not known. In 1872 and 1873 he taught at the University of Leipzig, and in 1874 he was appointed extraordinary Professor of Modern German, English and French Literature, at the University of Munich. He wrote on the poetry of Goethe, under the title, "Der junge Goethe," Leipzig, 1875.

Bernhard, a Polish Rabbi, who was baptized by Pastor Storr, in the 18th century, in Heilbronn, assumed the name of Christoph. David Bernhard. He was afterwards Reader of Hebrew at Jena, and later at Tübingen. (Wolf, B. ii. 3, 4.)

Bernhardy, Dr. Gottfried, born in Landsburg, 1860, died 1875, embraced Christianity when studying in Berlin. He was a great classical scholar, and wrote as Professor, "Syntax of the Greek Language," Berlin, 1829. "Grundriss der Romischen Literatur," 1830. "Grundlinien der Encyclopædia der Philologie," 1832, &c.

Bernheim. We have only his memorial preserved as having been an associate of Rev. J. Neander, and of another proselyte, Bonhome, in the evangelization of the Jews in New York, about 1845.

Bernstein, Rev. Aaron, born in Skalat, Galicia, in 1841, received, as an only son, a good and pious early education, and was when quite young brought under the influence of the wonder Rabbi of the town, with whose grandson he learned Talmud at school. At the age of 17 he was assistant teacher in a town in Moldavia, when the Rev. W. Mayer, L.J.S. missionary at Jassy, appeared one day in the Synagogue and had a discussion with the Jews, on which occasion he received a German tract, entitled "The Righteous shall live by his Faith." This made some impression upon him, but it passed away, as he was too young to understand it all. A few years later he went to Jassy, when he met Mr. Mayer again, who gave him a Hebrew New Testament and the "Old Paths." These were the means under God of leading him eventually to acknowledge the Saviour. He was baptized by Dr. Ewald, together with nine other Jews, on November 22, 1863. After being for a short time in the Operative Jewish Converts' Institution, he went to the United States, and after a year or so of teaching in a school and privately, he entered a missionary college which was established by a German missionary, known later as Bishop Auer of Cape Palmas. He then studied Theology in the General Seminary, New York, was ordained Deacon in Philadelphia in July 1870, and appointed by Bishop Stevens as Rector of St. Paul's, Manheim, Pa. In June, 1871, the L.J.S. sent him as missionary to Jerusalem, where he laboured only about a year and a-half, as he could not stand the climate. Subsequently he laboured in Bucharest, Paris, Liverpool, and Frankfort, but the greater part of his missionary career was in London, with the exception of an interval of three years, in which he was curate in Hertfordshire. Bernstein had the honorary degree of M.A. conferred upon him by Columbia College, New York, in 1873, owing to his taking the Greek Prize at the Seminary in 1870, and later the Faculty of the Seminary gave him B.D. He wrote "Sefer Roshey Hatayvoth," "Anglo-Israel Theory," translated Professor Cassel's "Commentary on the Book of Esther" into English, together with the "Targum Sheni" from the Original and Appendices (T. & T. Clark, Edinburgh, 1888). He published "The City of David," "The Book and the People," and contributed articles to the "Hebrew Christian Witness," "The Scattered Nation," "The Everlasting Nation," "Jews and Christians," "The Jewish Missionary Intelligence," and wrote about a dozen tracts in English, Hebrew and Yiddish, and revised a new edition of the Hebrew Bible in 1895. Editor of the "Kol M'Bhasser" since 1907. Non nobis, Domine, non nobis, sed nomini Tuo da honorem.

Bernstein, Rev. ——, a congregational minister in North London.

Bernstein, Theodor. Though brief, the information of this convert is very interesting. He was baptized by the Rev. H. Stewart, in Liverpool, on the same day that his spiritual teacher, the missionary H. J. Joseph, was ordained to the ministry of the Church of England, in 1836.

Biesenthal, Dr. Joiachim Heinrich—or, to give him his birth-name, Raphael Hirsch—was born at Lobsens, in the Grand Duchy of Posen, on December 24th, 1804, of pious and strict Jewish parents. His early education was chiefly confined to the study of the national law and tradition; and through much self-denial and sacrifice on the part of his parents, who intended him for the rabbinate, he was able to have lessons from the best teachers and most learned Talmudist scholars of the day. He was what is called a Bachur (lit. "young man"), a student of the Beth Hamidrash, who is intended for the study of the law. The Talmudical principle, "Know well what to answer an infidel," particularly moved his father to insist that he should join with the study of Talmud that of the Holy Scriptures and Jewish poetry. He soon found, however, that as regards his study of the Bible he was left to his own diligence and perseverance, for his teachers knew nothing at all about it; and, being imbued with the Talmudical warning—"Keep your children from the study of Holy Scripture," they were of opinion that it was not only a useless study and waste of time, but also a danger to one's piety.

In 1819, when Raphael was fifteen years of age, the town of Lobsens was destroyed by fire, by which his parents were ruined. His education, however, had to be completed, and so he entered the famous Jewish school of Rawitsch, where he received instruction from rabbis, and principally from Rabbi Herzfeld, of European renown. Deprived of every assistance from home, young Raphael had to struggle hard during his four year's residence there. On leaving Rawitsch he went to Mainz, where he received most kind care and support from the Rabbi of that city, Löb Ellinger, brother of the renowned Nathan Ellinger, or Nathan Bar Yospa, rabbi of Bingen, several of whose manuscripts are in the Bodleian.

The celebrated Heidenheim (Wolf Ben Samson) of Rödelheim, the greatest Jewish critic and grammarian after Ibn-Ezra and David Kimchi, helped him to the treasures of Jewish literature, lending him the best grammars in the Hebrew language, so that he was able to acquire, with great application on his part, a complete mastery of grammatical Hebrew. He next gave himself up to the study of German history, and Latin and Greek. His studies threw him into contact with the Rev. Dr. Klee, Roman Catholic Professor at Bonn, who gave him lessons in Hebrew, and introduced him to the Duchess of Coburg, the wife of General de Mensdorff, Governor of the fortress of Mainz. From her, and all the family, Raphael received many substantial proofs of kindness, and when he was about to leave Mainz, which he did in 1828, she gave him a considerable sum of money, and a letter written by herself to Baron de Rothschild, of Frankfort-on-the-Main, and graciously intimated that she would be glad to hear how he was getting on in life. Raphael found the Baron not inclined to assist him when he heard that he meant to finish his studies at Berlin, because he considered that a dangerous city, where all young Jewish students were being converted to Christianity. That there was great truth in this statement will appear lower down. "Keep away from a city where thousands become apostates!" were his parting words. Baron de Rothschild, however, sent him a letter of recommendation to Baron de Hägemann, the Chancellor. When Raphael delivered the letter, the not unnatural remark was, "What is the use of a recommendation for assistance from Rothschild! Why did he not help you himself?" So he was obliged to shift for himself at Berlin, and to earn his living by giving lessons. He employed his leisure time in study. In the year 1830 he resided for four weeks with a Christian family at Havelberg, where he learnt for the first time what true Christianity was, and he determined, as he said, to "search for Christian truth." In this purpose his intercourse with Christian divines greatly helped him. He studied theology and philology in the University of Berlin from 1828, taking his doctor's degree in 1835. He studied under the Oriental scholar, William Vatke, and his knowledge of the Hebrew grammar was greatly increased by personal friendly intercourse with Dr. Gesenius, the distinguished Hebrew scholar, at Halle. Raphael was baptized in 1836 by the Rev. Dr. Kuntze, taking the Christian names of Joiachim Heinrich and the surname of Biesenthal.

That there was a considerable truth in Baron de Rothschild's observation given above, is seen from the statistics of Jewish baptisms in those days.

Dr. Kuntze, who was a resident clergyman at Berlin, was instrumental in leading many young Jews to Christ. He baptized eighty in eight years (1829-36), whilst the Society's missionary, the Rev. W. Ayerst, baptized forty-two adult Jews in three years (1834-7). Altogether, 326 Jewish baptisms were registered in the Consistory at Berlin during the years 1830-37. A few years later (1844) the Rev. C. W. H. Pauli, the Society's missionary, reported that there were above 1,000 converts resident in Berlin; and in 1850, as many as 2,500. They filled all ranks and stations, and were to be found in all the ministerial departments, and in the university.

In 1844, Biesenthal placed his services at the disposal of the Society, and in doing so, wrote: "My Biblical studies led me, after much searching and wandering for a long time, to find Him of whom Moses and the Prophets did write. This result, this light which God caused to shine in my darkness, I deem it my unrelenting duty to communicate to others yet living in darkness, because the Lord Himself says that we should not put our light under a bushel. The Apostles, as well as all the Fathers, were furthered by the same disposition of mind. 'For where your treasure is, there will your heart be also,' says the Lord. If Christ be our treasure, our heart must be entirely and undividedly His own, and all our talents devoted to the glory of His kingdom. Becoming a missionary seems to me the surest way to fulfil Christ's commands. I have long considered it both a duty and a privilege to communicate to my brethren after the flesh the message of salvation, and to employ those talents which God has given me for their welfare. My predilection for the above has often seemed to be a token of God's will that I should shew my brethren from their very literature, as well as from the Bible, that the treasures of wisdom and knowledge are hid in Christ, and that we can only know the Father through Him. During the last three years I have acted upon this conviction, and embraced every opportunity to prove to my brethren that the Gospel of Christ is the power of God unto salvation, and my anxious desire now is to be enabled to devote all my time to this pursuit."

These earnest words are an echo of St. Paul's, "My heart's desire and prayer to God for Israel is, that they might be saved" (Rom. x. 1). With this spirit and aim, Biesenthal entered upon his long missionary career of 37 years in connexion with this Society—active laborious years spent in Berlin (1844-1868) and Leipzig (1868-1881). Eloquent in the Scriptures, with a perfect command of Hebrew and wide knowledge of Talmud and rabbinical literature, he was thoroughly furnished for his life's work. Those who knew him well believed that he had intellectual, literary and biblical qualifications in a most eminent degree, and that he was the best Hebrew scholar of their acquaintance. His knowledge of languages embraced—in addition to his native Polish—Hebrew, Latin, Greek, Syriac, Chaldee, Arabic, Ethiopic, Samaritan, French, German, Spanish, Italian and English. Never was missionary more highly gifted with "tongues"—his equal in this respect is not to be found in the ranks of the London Jews' Society; whilst with his pen he did even better service than with his lips in proclaiming "Jesus Christ and Him crucified" to his brethren after the flesh.

Biesenthal's missionary life commenced on April 1st, 1844, as an assistant missionary in this Society's mission at Berlin, under the Rev. C. W. H. Pauli, where he also undertook the editorship of "Records of Israel's State and Prospects," a monthly periodical designed to promote the Society's work, to give treatises on Messianic passages of the Old Testament, to discuss Christian and Jewish doctrines, and to give attention to Jewish history and literature; he also wrote many articles for the "Dibre Emeth." He continued to work in this humble capacity under the Rev. R. Bellson until 1868, when his great abilities found a recognition, even though tardy, by his appointment to the charge of a new mission station of the Society at Leipzig. This important city, the second in Saxony, and the seat of a university, had for many years been visited by the Society's missionaries from Berlin at the time of the great fairs, when Jews assembled from all parts, and to whom large numbers of Old and New Testaments were sold. Biesenthal found some seventy or eighty Hebrew Christians living there, and subsequently gave it as his opinion that they might be "numbered by hundreds." There was a small Jewish community of about 500, who, since 1849, had enjoyed the rights of citizenship. This may seem to have been but a small field of work for a man of such attainments, but he was the only missionary to the Jews throughout the whole kingdom of Saxony; and, moreover, Leipzig was the resort of many foreign Jews from Poland, Russia, Turkey, Greece, Persia, and even from America, and thus altogether an important missionary centre. Apart from the visible results in the form of baptisms from Biesenthal's labours, the indirect results were great and far-reaching. As a scholar his name was, for many years, a household word in Germany, and especially in those circles where the Jewish mission exerted its influence. His Commentaries on the Gospels and the Epistles to the Romans and the Hebrews, so eminently useful in mission work, obtained well-deserved eminence.

The mission field, as time went on, became less promising and fruitful, the Jews becoming infected with the socialism and rationalism in Germany, as taught in the universities, churches, schools, and other institutions. Zeal for missions almost died out; the Jews became the subject of much Anti-Semitism. The long pent-up enmity against them burst forth with great virulence. In Leipzig, as in other places, petitions were sent to the Government urging the withdrawal of their political rights and privileges. In return, the Jews paid back hatred by hatred.

This state of things led Dr. Biesenthal to take a gloomy view of the general position. In his last report but one he said: "Hurricanes of trouble are blowing from the four quarters of the earth against the Church and against the Gospel," and added that in such circumstances his report could not be a joyous one.

Dr. Biesenthal doubtless obtained more satisfaction from his literary than from his missionary labours; although, in his case, one was the complement of the other. A scholar he was emphatically, and a brilliant one withal, as his works abundantly and substantially testify; and as such he will be principally remembered.

His published works contained the following: "Auszüge aus dem Buche Sohar, mit Deutscher Uebersetzung" (1837), a proof from Jewish sources of the doctrine of the Trinity and other Christian verities; "Hebräisches und Chaldäisches Schulwörterbuch über das A.T." (1836-7); "David Kimchi's ספר השרשים or Liber Radicum" (1838-48), in collaboration with F. S. Lebrecht; "The Thirty-nine Articles of the Church of England" (1840); "The Book of Psalms," Hebrew text and Commentary (1841); "The Book of Isaiah," Hebrew Text and Commentary (1841); "Chrestomathia Rabbinica Sive Libri Quatuor, etc." (1844); "Menachem ben Serug's Hebrew Lexicon" (1847); "Theologisch-Historische Studien" (1847); "Zur Geschichte der Christlichen Kirche," etc. (1850); "Das Trostschreiben des Apostels Paulus an die Hebraer" (1878); and a Hebrew Translation of the Epistles to the "Hebrews and the Romans," with Commentary (1857-8). He also wrote Commentaries on "St. Matthew's Gospel, the Acts of the Apostles," an Essay on "The Atonement"; and the "Life of Gerson."

In 1877, the University of Giessen conferred upon him the degree of Doctor of Divinity.

In his greatest work, the "History of the Christian Church," intended for the special use of the Jews, he proved that they stood in close connexion with the early Church, by bringing prominently forward the history of Jewish believers who loved their Saviour devotedly and laboured successfully for the spread of the Gospel at the time of its first promulgation.

Dr. Isaac Jost (1793-1860), the learned Jewish historian of Frankfort, in reviewing Dr. Biesenthal's "Commentary on the Epistle to the Hebrews," referred to it as a masterly composition, and also to the author's extraordinary command of the Hebrew language, and said it excelled everything which had ever been written before in the endeavour to prove, not only that Christianity is to be found in the writings of almost all the ancient prophets, and that Christ's coming fulfilled the law, but that the rabbis of almost every age agree with the writers of the New Testament as to the general character of the Messiah promised, although they do not admit that Jesus was that Messiah.

Dr. Julius Fürst (1805-1873), another eminent Jewish author, referring to Biesenthal's Commentaries generally, and the extensive erudition and thorough knowledge displayed of Jewish literature before and after the Christian era, bore still higher testimony, and stated that all previous attempts to translate the New Testament, or parts of it, were exceeded by the distinguished labours of Dr. Biesenthal, not only on account of the richness and fulness of matter, extracted with much taste from the Talmud, Midrash, and Sohar, but also on account of the clearness of thought with which he penetrated and exhibited the doctrinal teaching of the Apostles.

It is a matter for deep regret that these valuable Commentaries are out of print, and consequently out of circulation.

It is an interesting circumstance that Biesenthal also wrote, 1840, under the pseudonym "Karl Ignaz Corvé," a work entitled "Ueber den Ursprung die Juden Erhobenen Beschuldigung bei der Feier Ihrer Ostern sich des Blutes zu bedienen, etc.," in which he defended the Jews from the Blood Accusation at Damascus.

Dr. Biesenthal retired from active service in 1881, and died at Berlin on June 25th, 1886, at the advanced age of 82 years.

Binion, Dr. Samuel A., son of Joshua, born in Suwalki, Poland, where he received a good Hebrew and Talmudic education, and then studied at Wilna, Breslau and Padua, under great Jewish savants. He then went to England, about 1864-5, where, like Philip, he found Jesus to be the Messiah, and he was baptized by the Rev. Dr. Ewald in Palestine Place. He then attended lectures at King's College, and, probably through the influence of Dr. Schwarz, he was sent to labour in the Protestant cause in Spain, where he became superintendent of schools in Seville and in the Balearic Islands. Thence he went to the United States, where his linguistic attainments and great learning found free scope and due acknowledgment. There he largely contributed to current encyclopædias. He was one of the revisers of the "Century Dictionary of Names," and wrote the article on the Kabbalah in "Charles Warner's Cyclopædia of the World's Best Literature." Dr. Binion's master work is "Ancient Egypt," two elaborate folio volumes on the art and archæology of Egypt. He is also the translator of "'Quo Vadis,' with Fire and Sword," Dan Michael, published in Holiday de Luxe editions, Philadelphia.

Bleibtreu, Philip Johann, born at Frankfort-on-the-Main, in the middle of the seventeenth century, died in 1702. He published a work in German, entitled "Meir Naor" (the enlightened Meir from his Jewish name Meir), Frankfort, 1787, giving an account of his conversion, notes on the Jewish festivals, and on some Jewish prayers. The last words he uttered when dying were, "Ich bleibe treu" ("I remain faithful"), in allusion to his name, which is equivalent to the English name "Faithful."

Bloch, Edward, born in 1810. While holding the office of first master in a Jewish school, was convinced of the truth of the Gospel, and then baptized by Pastor Kunze, in Breslau, in 1836.

Bloch, Julius Paul, was born April 16th, 1816 at Jutroschin, in Prussia. His parents, Simon and Zipporah, brought him up to be, like themselves, strictly orthodox. Being clever, before he was 13 years old, when he became "Bar Mitzvah," he had gained a thorough Talmudical education. He grew up a very strict pious Jew, never missing synagogue either morning or evening. In his fourteenth year he was apprenticed to a furrier. Whilst thus earning his living, two missionaries came to Jutroschin. Their advent caused a great commotion, as the city was then renowned as one of the strongholds of Judaism. The Jews determined to oppose their work, and Julius Bloch was one of the foremost to stone them. A year or two later he had to travel as a journeyman in his trade. This eventually brought him to Greifswalde, where he found employment with a Mr. Albert, who, at last, made him foreman in his factory. This man and his wife were true Christians, and often talked to him about Christ. He noticed, too, the peace they enjoyed in hours of the greatest adversity, and his faith in Judaism, as a religion of comfort, was shaken. At last he tried to turn a deaf ear to all they said, but the seeds of eternal life had been sown in his heart. He began to feel lonely and unhappy; he could no longer say the Hebrew prayers, Jewish ceremonies began to lose their hold, as having no solace for his disturbed mind. Of this time he says: "I got a Bible, and began to read it. My conscience was awakened, and I became my accuser. I put the Bible away and determined to remain a good Jew, but the wounds of my conscience and heart became putrifying sores. I tried to comfort myself that I had always lived a moral and blameless life; but it was all in vain." At last his despair nearly drove him to suicide, from which he was only saved by throwing himself on his knees in prayer. That night he was "born again," and the next day, May 16, 1839, he openly confessed his newly found faith. The change became known to the Jews. Arguments and threats, and even the offer from a brother to establish him in business—all was in vain. The next year he went to Berlin, and after preparation was received into the Church of Christ, by Pastor Kuntze, on June 6, 1841. Further trials from his family awaited him, until he fled to Amsterdam, where Mr. Pauli, the Society's missionary, asked him to assist in the mission. From that time, 1843, until May, 1900, when he died, his work was signally blessed, many Jews through his influence being baptized. He thus passed away "as a shock of corn cometh in in his season."

Bloch, Moritz (in Hungarian, Ballage Mór), born in Timova, 1816, received a Talmudic education, then studied at the University of Pesth, then Orientalia at Paris. In 1841 he sent a petition to the Hungarian Parliament, asking for the emancipation of the Jews. He translated the Pentateuch and Joshua into Hungarian, adding exegetical notes. In 1843 he was baptized in Germany in a Lutheran Church. The next year he was appointed Professor at the Lyceum in Syarvas, Hungary. He was an author of several works on educational and theological topics, and edited, in 1840, the "Protestantische Kirchen und Schulbatt."

Bock, Wilhelm Isaac, a Jewish rabbi, after embracing Christianity, taught Hebrew in Frankfort on the Oder, and published "Abraham Jugels Lekah Tob, or Catechism for Jews in German," Leipzig, 1694.

Bonaventura, Meyer, a Jewish convert, wrote "Das Judenthum in seinen Gebeten, Gebrauchen, Gesetzen und Ceremonien," Regensburg, 1843.

Bonn, first master in a school, baptized at Königsberg in 19th century, is recorded to have been very zealous in the work of the German Home Mission, and preached the Gospel.

Borg, Ernest Maximilian, a Jew who held a similar position to Bock, was baptized much earlier in Breslau (de le Roi, I. 212).

Börling, Pastor J. Jacob, born in 1802, in Slavito, Russia, five times experienced as a child God's mercy when he was in danger of being drowned. He devoted himself diligently to the study of rabbinic and Kabbalistic lore, until this whole system surfeited him with disgust when he found that its votaries were far from being the saints they pretended to be. In 1821, the missionaries Saltet and Betzner visited Berditscheff, where the family then resided. Börling received a tract from them, but his mother tore it in pieces. Later the missionary Moritz arrived there, and as a born Jew he made a great impression upon Börling, so that he began to search the Scriptures, and at length was baptized by Saltet, his first missionary acquaintance, in 1823. In 1825 he accompanied Joseph Wolff to Schuster on the Persian border. In 1828 he went alone to Persia, to rescue German subjects who were sold into slavery, in which self-denying mission he eventually succeeded. He then studied in the mission house at Basel, and in 1834 he was appointed by the Berlin Society as their missionary in that city. There he worked zealously till 1840, when he accepted the call to become pastor of a Church in Bellowesch, in the government of Tschernigoff. Börling was the son-in-law of the missionary Goldberg, the brother-in-law of Hausmeister. The latter wrote, "Leben und Wirken des Pastors J. J. Börling." (Basel, 1852).

Börne, Karl Ludwig (Loeb Baruch), German political and literary writer, born 1786 at Frankfort-on-the-Main, died in Paris, 1837. He was baptized in the Lutheran Church at Rödelheim, by Pastor Bertuah, on June 5th, 1818. In 1819 he became editor of the "Zeitung der Freien Stadt Frankfurt." Börne was a prolific writer. A complete edition of his works, in 12 vols., was published at Hamburg in 1862.

Braham, John (Abraham), born in 1774, died 1856, a well-known musician in London, where he was as a Jew leader of the choir of the Great Synagogue, and became afterwards, as a Christian, especially popular for his song, entitled "The Death of Nelson." Of his children, a daughter became Countess Waldegrave, and later she married Lord Carlingford.

Brandon, a convert, educated at St. Chrischona, Basel, was sent by the Scotch Church as missionary to Alexandria, in 1859. In 1862 he went to Khartum, and after receiving permission from King Theodore, he entered Abyssinia, and was partner with Flad and Stern in their labours and in their captivity. After the release of the captives, he was actively engaged in good work at Beyrout, Syria.

Branis, a daughter of Rabbi Kempner, was baptized in 1826, out of pure conviction. Her old father was also inclined towards Christianity, but died before he could come to a decision.

Braniss, Christlieb Julius, born in Breslau, 1792, died 1873. He became Professor of Philosophy at Breslau in 1833. He was the author of several works on philosophy and metaphysics. One only requires mentioning here, "De Notione Philosophiae Christianae."

Brenz, Victorin Christophorus, was baptized in 1601, together with his parents and the whole family. His father, Samuel Frederick Brenz, is known as the author of the "Jüdischer Abgestreifter Schlangenbalg" ("The Jewish Serpent's Skin Stripped") against which Solomon Zebi Hirsch, of Aufhausen, wrote "Der Jüdische Theriak" ("The Jewish Theriak or Antidote") Hanau, 1615. Brenz, junior, after finishing his theological studies, quietly and patiently, served in 1624 as minister at Untermichelbach, receiving a stipend of 150 thaler, with which he had to support his wife and four children. Later he had the care of two churches, and yet he had to work in the fields as a labourer to earn his living. Then he had the care of seven parishes, in which he exhausted his strength, and died at the age of 47, in 1642.

Brilliant, a convert, laboured as an Evangelist among the Jews in the service of the Free Church of Scotland at Amsterdam, in 1866.

Bromet, M. S., a Dutch Jew, baptized in 1855, was very much persecuted by his brethren. He wrote several tracts, amongst which were—"De Wederkomst en de regeering van den Heere Jesus Christus," "Kort Oversicht van eenige gelijkenissen des Heeren," "De erste opstonding in verband met de Wederkomst des Heeren," "Het National herstel en de bekeering van Israel," "Elischoa God is miyn heil," Amst. Doct., 1874-76.

Bronkhorst, S. H. convert, student and missionary of the L.J.S., in Abyssinia 1859-1862, when he and Flad laboured together in Djenda.

Brühl, John Henry, was born in 1823 at Schmiegel (Posen). He was sent to school at a very early age, and, before he was five years old, was able to translate the greater part of the Hebrew Pentateuch into German. A short account of the life of Christ about this time influenced him greatly. Later on he used, with his father, to visit a Christian family, and through looking at the pictures in it he became interested in the Gospels and the Acts of the Apostles, though he found the Epistles beyond his youthful grasp. When about ten years old he was studying Isaiah, and was struck by the 53rd chapter; that which hitherto had been a lurking suspicion became an absolute certainty, and the more so as he saw how the principal Jewish commentators laboured in vain to prove that this prophecy could not apply to Jesus of Nazareth. His growing convictions of the truth of Christianity prevented his becoming a rabbi, which his parents earnestly desired, so he resolved to be a schoolmaster. During his course at the seminary, owing to the words of Dr. Zahn, the director, he was convinced of the truth. Through the London Jews' Society's missionaries at Amsterdam, where he then went, he decided to be a Christian. He came to London, where he entered the Operative Jewish Converts' Institution, and eventually was baptized in 1846. Later on he passed through the Society's Missionary College, and in 1851 went to Baghdad, where he laboured successfully. In 1853 he was ordained in Jerusalem. On his way back to Baghdad he preached to Jews, Mohammedans and fire-worshippers, many of whom had never heard the Gospel before. Many missionary journeys were made by him between 1854 and 1864 through Persia and Kurdistan, leaving large numbers of believers in almost every place. After visiting England in 1856, when he received priest's orders and was married, he returned with the Rev. J. M. Eppstein to Baghdad, where they remained until 1866, when the mission was given up, but not until there were numerous converts from both Jews and Mohammedans. The following year he was appointed to Lemberg, and in 1871 to Vienna, and in spite of immense difficulties gained many faithful believers in both these cities. In 1875 he became Principal of the Operative Jewish Converts' Institution, where he remained for twelve years, when he retired from active work. During this time 160 Jews passed through the Institution, 70 of whom he baptized. By his death, in 1893, the Church and the world lost a great linguist, a good historian and mathematician, but, above all, a thorough and devoted Christian missionary.

Brunner, W., born in Brody, Galicia, in 1822. His parents were in good circumstances. After the death of his father at the age of 90, he came to England, where he was converted and baptized by the Rev. Dr. Bailey, Principal of St. Aidan's College. He was afterwards prepared for missionary work by the British Society, and laboured at Marseilles and in Switzerland. He had the privilege of bringing two brothers to the Saviour. He died in 1890.

Buzin, Rev. Paul Theodor Ludwig, born in Clecko (Posen), was baptized in Sagord (Isle of Rügen), by Pastor Ockel. He then studied at Basel, and eventually became Pastor of a Lutheran Church in the United States.

Cachet, Rev. Lion, a Dutch Jewish merchant, embraced Christianity in 1849, then studied theology and went to South Africa in 1858. He officiated as pastor in different churches at the Cape and in Natal, and founded eight new congregations. In 1876 he became pastor of the Netherland Reformed Church at Velliersdorf. He took a great interest in missionary work among the Jews, which he promoted through the newspaper, "Zuid Afrikaanische Stem voor en tot Israel."

Calman, Erasmus Scott, born in Lithuania, became a convert to Christianity early in the nineteenth century. In 1839 he assisted Nicolayson in his work in Jerusalem, travelling with him all over Palestine, and being well received by the Jews. Later in life he took up his residence in London. A friend having left him a large legacy to enable him to work independently, he availed himself of just so much of it as would meet the wants of the poorest pauper. He left the money given him for his own comforts, probably with a large increase through his savings, to trustees for the support of aged poor Hebrew Christians. Calman was a learned as well as a good man, and published a treatise entitled: "Some of the Errors of Modern Judaism contrasted with the Word of God," and another entitled, "The Morrow of the Sabbath."

Cantoni, Giuseppi (Jacob), a Jew from Trieste, won for Christ by the Rev. Lewis Way, was baptized in the Chapel of the Dutch Consul at Smyrna, before a large congregation, in 1832.

Capadose, Dr. Abraham, born at Amsterdam, 1795, of a Portuguese family, died there December 16th, 1874. Here is his autobiography, which he sent to his friend, Ridley Herschell, in London:—"I will no longer delay, dear friends, to comply with your request that I would communicate in writing the mode in which it pleased God to bring me to the knowledge of Himself, and to lead me out of darkness into His marvellous light.

"Being deeply sensible that it was not of myself I sought after God, but that my compassionate Lord came to seek me when I was lost, it would be false modesty if I were now to withhold an account which, when verbally communicated, interested and edified many dear friends, who therein traced the great love of the Saviour towards a poor sinner like me, and thus were led to ascribe all the glory to Him whose name is blessed for evermore. May this glory be the only object I shall keep in view in this account! Such is the sincere desire of my heart; and I ask of God to guide my pen in truth and sincerity, that I may be kept from all self-seeking, into which the necessity of speaking of myself might betray me.

"Although I was by birth a Portuguese Israelite, I was by no means zealous for the religion of my fathers. My education was rather moral than religious; and though taught to hate vice, and to love what the world calls virtue, I owe it entirely to the grace of God that at an after period I was preserved from open impiety.

"At an early age I was captivated by science and literature. I was fond of balls, plays, and every worldly amusement; but study afforded me still greater satisfaction. I became acquainted with the works of Voltaire and Rousseau at an early period of my life; but their false principles, and still more, the frightful consequences of their system, as exhibited before my eyes in the history of the French revolution, preserved me, by the divine mercy, from their hurtful influence. My parents having destined me for the medical profession, I considered it my duty to acquire the knowledge requisite for this calling; but I felt more inclination for the study of the theoretical sciences, and for philosophic research.

"My friends were nearly all young men who made an outward profession of Christianity; but the Lord had given me one friend among my near relatives. As we were both Israelites, and had been intimate from childhood, our views on all subjects were very similar. (Dr. Capadose here proceeds to state their intercourse with Bilderdyk, which is the same as the account given by Da Costa, see page 172). The religious element, if I may call it so, had not as yet entered into my soul. In my early childhood, it is true, I had often felt an undefined need of prayer; and when about nine years' old, had asked my parents to give me a book of prayers, either in the French or Dutch language, that I might understand them better. I strongly urged my younger brothers and sisters to the same practice; and this was the more remarkable as I had very seldom seen any one engaged in prayer in my father's house. From that time, amid all the changes of my outward life, I never omitted the performance of this duty; and until my conversion to Christianity, it constituted all my religious worship. The prayer I used ended with these remarkable words:—'I wait for Thy salvation, O Lord!' I have preserved the book containing it, and never look upon it without adoring the goodness of that 'God of my salvation,' who has condescended to bestow upon me, at a matured age, the blessing that the child of nine years' old, hardly knowing what he asked, failed not to solicit from Him every night before he lay down to rest.

"During the period in which I was engaged in my studies, I occasionally experienced very peculiar emotions. A poor woman used to sing psalms in the street on Saturday evenings, to excite the compassion of the passengers; and more than once have I left my books to listen to her, overpowered by emotions which I could neither comprehend nor describe. At the theatre also, when Joseph in Egypt was represented, my tears flowed at the sound of the morning prayer, which was imitated from the Hebrew. At the synagogue, however, which, for the sake of decorum, I still frequented, nothing had the least power to interest me. On the contrary, the unmeaning ceremonies which appealed not to the heart, the want of reverence, the bawling noise, the discordant singing, and lastly, the employment of a language of which three-fourths of the congregation did not understand a word, disgusted me so much, that I ceased to attend it regularly, having always a great aversion to hypocrisy.

"In the mean time, as if the tempter had foreseen what was afterwards to take place, he induced my friend and myself to change our mode of life. We disliked half measures, and could not endure the modern Judaism which chooses at its pleasure to dispense with the requirements of the Mosaic law; we therefore resolved to become Israelites indeed, rigidly observing all the prescriptions of the law, and thus compelling Christians to entertain a higher respect for the Jewish religion. National pride was now our ruling motive. In this spirit, and with these views, we began assiduously to read the Bible. But, oh! the shame and wretchedness of the unconverted heart! We could not get beyond Genesis. Constant ridicule and jesting, and oftentimes even blasphemy (Lord, enter not into judgment with us!) were upon our lips instead of prayer; so that I at length told my friend it was better to abandon our reading altogether than to engage in it in such a manner.

"Thus our proposed plan vanished like smoke. My term of study was nearly completed. This was in 1818. I took my degrees in medicine, left the university, and returned to my native city Amsterdam, full of bright prospects for the future. I had an uncle there, one of the first physicians in Holland, a learned man, and highly esteemed by the principal families. Having no children, he took me into his house and adopted me as his son and successor. I was thus introduced at once to an extensive circle of acquaintance; kind and respectable, it is true, but with whom Christianity was a mere outward profession accompanied by an entirely worldly life. None of these ever spoke to me on the subject of Christianity. I have even heard some of my young friends make a boast of their infidelity, and speak without reverence of the Lord Jesus Christ. I once expressed my astonishment at this, and said, that though I did not believe in Jesus, I thought that those who worshipped Him, and did not consider Him to be God, were mere idolaters. A young physician who was of the party, who was afterwards savingly converted to God, told me some years after, how much ashamed he felt at the time, when receiving such a reproof from an Israelite.

"In the midst of constant occupation, in the diligent pursuit of scientific knowledge, I yet felt an aching void within. I had been subject from childhood to an oppression of the chest, which made me pass many sleepless nights; and in these hours of wakefulness I often thought, 'Why am I upon the earth? Why was I created a man? Should I not be a thousand times happier if I were one of the lower animals? I should not then endure what I now suffer in my body and in my soul.' Often did I cry out, 'O that this day were my last!' Yet I was not disquieted on account of my sins, else I should have shuddered at the thought of death; I was under the burden and curse of sin, without knowing it, or seeking for the remedy.

"One day I went to pay a visit to my friend who had been lately married. He had just received a letter from the celebrated professor already mentioned. 'Would you like me to read it to you,' said he, 'together with some beautiful verses he has addressed to me?' I gladly assented to the proposal. The verses, in which he described, with power and feeling, the glorious hopes of Israel, concluded with the words, 'Friend, be a Christian, and I die content.' At these words, which he pronounced in an under tone, my indignation was roused; my friend, it appeared to me, was less shocked than he ought to have been. 'Take care,' said I, 'there is a plan laid to seduce us.' I left him immediately.

"This occupied my thoughts all the rest of the day. I could not imagine how a man of such profound learning could believe the Christian religion. From that day, however, both my friend and myself began attentively to examine the Word of God; and when we walked together we conversed on those passages that had struck us most. Having begun with the Gospel of Matthew, it was striking to me to perceive, that so far from seeking to subvert the authority of the Old Testament, he made it the basis whereon to build the Gospel of Christ.

"My friend and I spent several months in this way, becoming daily more interested in our researches. At length, with thoughts and feelings very different from those which formerly possessed us, we again determined to read the Scriptures together. For this purpose we retired to a room in my father's house; and I can never think without emotion on these hallowed hours which we spent together, as in the presence of the God of our fathers. Our interest increased as we proceeded. My mind, wearied with vain speculations, now saw a new and boundless field open before it, towards which it was irresistibly attracted; and thus before I had ever heard of the electing love of God, I had experienced the power by which He draws to Christ those souls whom He designs to bless. This study of the word of God became at length the most urgent desire of my soul. Merely to know the truth did not satisfy me: I felt that I must really possess it, and live on its substance. I understood not then the work that was going on within me; but I occasionally experienced moments of delight arising from the conviction that divine assistance and protection accompanied the course I was pursuing.

"One night, when reading the fifty-third chapter of Isaiah, I was so much struck with its resemblance to the account of the sufferings of Christ which I had read in the Gospels, that I was almost convinced I had got another Bible instead of my own; being scarcely able to believe that this chapter, which may be truly entitled an abstract of the Gospel, was really in the Old Testament. 'How,' thought I, 'can any Jew, after reading this chapter, doubt that Jesus Christ is the promised Messiah!' Whence could this strong conviction arise? I had often read this chapter before; but now I read it with the light of the Spirit of God. From this moment I recognized Christ as the promised Messiah, and this gave an entirely new character to our meditations on the Word of God. It was the dawn of a glorious day to our souls, the light of which increased more and more, enlightening our minds, warming our hearts, and even then bestowing upon us unspeakable consolation. Many of the enigmas of life, which had hitherto puzzled and distressed me, were now explained; everything seemed to revive around me, and the object and interest of my life were entirely changed. Happy days, thus gladdened by a sense of the Master's presence! Never can I forget them!

"I believe it was by divine direction that my friend and I did not disclose to any one what was passing in our minds; and that we confined ourselves to the study of God's Word, laying aside all other books except Heydeck's 'Defence of the Christian Faith.' This learned man had been a Rabbi in Germany, and having embraced the Romish religion, was made Professor of Oriental languages at Madrid. This book, written with great talent, and much knowledge of Scripture, is a defence of Christianity against Rationalism. Its perusal was useful to us in two ways; we found that the powerful logic with which he combated the reasonings of Voltaire and Rousseau, entirely deserted him when he attempted to defend Popery against the doctrines of the Reformation.

"Whenever I had any leisure in the morning, I used to shut myself up to read the Word of God, as I dared not peruse it in my uncle's presence. One day I had been particularly considering the following passage in Isa. vii. 14, 'Behold a virgin shall conceive, and bear a son, and shall call his name Immanuel.' On going down stairs I found a Jewish physician, a friend of my uncle's, waiting for him in the ante-room. He was turning over the leaves of a new edition of the Bible. 'There,' said he, 'is a fatal passage we cannot easily wrest from the Christians.' It was the very passage I had been meditating upon. My soul was deeply moved, and I again perceived the guiding hand of my God. 'Why, then,' I replied, 'should we not confess the truth?' My uncle now entered, and enquired what subject we were discussing. The physician informed him; and knowing my uncle to be deeply versed in the rabbinical writings, asked him what the Rabbis say on the passage. 'Alas!' said my uncle, 'only a mass of nonsense.' With a beating heart I listened to this admission; and inwardly thanked God for having permitted me to hear these words from the lips of one whose rabbinical learning made him to be considered as an authority by the Jews.

"All these various circumstances convinced me more and more that truth is to be found in Christianity alone. I could not now be satisfied with mere knowledge, I longed for love. Then it was that the sun of righteousness shed abroad in our hearts, not only the light that illuminates, but the quickening warmth that enables the soul to live the life of God. I saw that love had led the Saviour to seek me. I perceived also my own sinful and miserable condition; but this feeling seemed absorbed in a sense of the divine love. In Christ I found my life,—the centre of all my thoughts and affections,—the sole object that could fill the void in my heart,—the key of all mysteries,—the principal of all true philosophy, yea the truth itself.

"I daily felt more and more the necessity of openly avowing my sentiments. I can record, to the glory of God, that the certainty of losing a considerable property, if I declared myself a Christian (which the event has confirmed), never for a moment entered into the scruples which made me hesitate. I dreaded the effect of the disclosures on the kind relative who had treated me as his son; on whose choleric temperament it might produce an impression that, at his advanced age, might be fatal. Doubtless, had my faith been stronger, I should have broken through every obstacle; but I could only suffer in silence, at the same time earnestly praying to God to come to my aid, and open a way before me.

"And the God of mercy attended to the voice of my supplication. It was my uncle's custom to read the newspaper aloud after dinner. One day when I was sitting opposite to him in a state of great dejection, he read out the following news from Hamburg:—'We have just witnessed a very interesting event. A Rabbi, after having announced to his co-religionists in the synagogue, that an attentive examination of the prophecies had convinced him that Messiah has already come, and having made a confession of the Christian faith, was baptized a few days since in this city, and received as a minister of the gospel.' On reading this, my uncle said the following words, which the position I was then in rendered so remarkable: 'If this man has acted from self-interest, he is worthy of contempt: but if from conviction, he ought to be respected.' Oh, Christians! You who can sympathize in the feelings of those like-minded with you, need I describe to you what passed in my mind at this solemn moment? In a transport of joy I fell on the neck of the venerable old man, saying, 'Yes, uncle, and it is God who makes you feel thus; know that he whom you love with the tenderness of a father, is in the same case with this Rabbi!' I pronounced these words in such violent agitation, and in a tone so unusual, that my poor uncle thought I was out of my senses. He left the room for a few minutes, as if to allow me to recover myself; and at his return began to speak on a different subject.

"I could see that although my uncle was annoyed at what had passed, he did not attach to my words the importance they deserved. I therefore resolved, after having strengthened myself in God, to make the same declaration to him the following day. He could no longer shut his eyes to what had taken place; and a heart-rending scene followed. He beat his breast, lamented that ever he was born, and exclaimed, in the bitterness of his soul, that I was about to bring his grey hairs with sorrow to the grave. His reproaches went to my heart; but the Lord strengthened and comforted me, and enabled me to shew the dear old man such marks of tenderness as at length somewhat soothed him.

"When the change became known to my family, they first used gentle means with me, in the hope that these new notions might pass away; but finding I grew bold, and ventured to preach the gospel to them, they resorted to harsh treatment. It was a season of deep trial to my soul. This state of things increased the ardent desire I felt publicly to confess Christ. My family wished me to go into Germany, or some other country, for this purpose; but to this I objected, lest it should appear as if I were ashamed of the step I was about to take. My friend and I at length decided on Leyden as the place where we should receive the rite of baptism. The 20th of October, 1822, was the day so ardently desired, on which we were admitted members of the Church of Christ. Kneeling in the presence of the congregation, before the God of our fathers, who is the true God—Father, Son, and Holy Spirit—we had the unspeakable joy, unworthy sinners as we were, to confess before the Christian Church, the blessed name of that great God and Saviour who had come to seek and save us when we were lost. Glory be to God."

Among Capadose's writings, the most noteworthy are: (1) "Aan mijne geloofsgenooten in de Ned. Heb. Gem.," The Hague, 1843. (2) "Overdenkingen over Israel's Roeping en Toekomst," Amsterdam, 1843. (3) "Rome en Jerusalem," Utrecht, 1851.

Caplan, Rev. W. H., was a native of the Baltic provinces. He was converted to Christianity through the reading of the New Testament, which he received from a friend at home. He then went to London for the purpose of being able the more easily to make a public profession of his faith, and was baptized there about 1876. In 1877 he became assistant to the Rev. Theodore Meyer, of the Presbyterian Mission in Whitechapel. After a few years he studied at King's College, and was ordained to the ministry of the Church of England in 1885. Then he became curate in several churches in England, and finally emigrated to Canada, where he is doing good work in the Canadian Church.

Carlton, Rev. S. J., a native of Silesia, baptized in the Irish Presbyterian Mission at Hamburg, about 1892. Subsequently he joined the Church of England, studied at Ayerst Hall, Cambridge, was L.J.S. missionary curate at St. Benet's, Stepney, then curate at St. Jude's, Mildmay, 1901-4; St. Peter's, Cricklewood, 1904-6; St. Mary Magdalene, Peckham, 1906-8; and vicar of All Saints, Camberwell, from 1908.

Carret, Ludwig, a convert who lived at the beginning of the seventeenth century, wrote a Hebrew letter giving an account of the history of his conversion. This letter appeared in the Appendix in Buxtorf's Synagogue Judaica (de le Roi), but not in all editions.

Caro, Pastor F., convert and missionary of the Berlin Society in 1845-8, had the privilege of baptizing a Jewish lady in her ninetieth year, in the presence of all her children, one of whom was the above-named Branis.

Caro, Regierungsrath in Merseburg, is recorded as having rendered the Government good service, especially in the educational department, in the 19th century, and that he was a devoted Christian.

Caspari, Carl Paul. Norway during the nineteenth century found her most pre-eminent witness for Christ and defender of Christianity in that son of Israel whose name is mentioned above. Carl Paul Caspari was born at Dessau 1814. His parents were orthodox Jews, and his father was a merchant there. In this city, which through Moses Mendelssohn has become so celebrated, the Jewish community influenced many of its citizens in a remarkable manner, on account of their ability and intelligence. They established a Jewish seminary, which was called after Prince Francis, "The Francis School." It gained a great reputation, and even attracted Christian pupils. German services were held in the synagogue, at that period an unheard-of innovation. The religious instruction in the school was given in an enlightened spirit. Caspari imbibed this influence, and when he attended the Gymnasium it obtained complete control over him. In 1834 he went to Leipsig, in order to study Oriental languages. Here he read the Old Testament diligently, but he found in it only the teaching he had formerly received. The New Testament he could not accept. However, he was animated by a strong sense of duty, and he inscribed on his desk the motto, "Thou canst, therefore thou oughtest." Yet he soon became convinced that his will was a very feeble instrument. At this period, Granel, who had formerly been his schoolmate at Dessau, and who afterwards was so well known as the Superintendent of the Saxon Foreign Missions, became Caspari's faithful friend and wise counsellor. Granel persuaded him to carefully read the New Testament. He opened the book at the Acts of the Apostles and read of Paul's persecution by the Jews. He was impressed with the truthfulness of the narrative, and so he concluded to continue his reading. When he reached the Gospels, the words of Christ and the accounts of His wonderful miracles greatly affected him. The thought came to him. "Perhaps Jesus can also help me out of all this misery which I find in my soul," and, as he a year before his death said, "I came to Him as to my living Saviour—just as in the days of His flesh men sought comfort from Him." Pastor Wolf, of Leipsig, and the young theologian, Franz Delitzsch, afterwards the celebrated professor, together with Granel, dealt with him faithfully in this time of struggle, and because the young man was sincere the conflict ended in his victory. At Pentecost, in 1838, he received from the same Pastor Zehme, in Leipsig, who had previously baptized Freidrich Adolph Philippi, Holy Baptism. He now discontinued his former studies and devoted himself to the study of theology, giving especial attention to the Old Testament. After leaving the university he was at first a private scholar, and as such wrote an exposition of the prophecy of Obadiah, and also the first volume of an Arabic grammar, which was translated into several languages, and is in use to-day. He declined a call to the Königsberg university, because he wished to work only in a Lutheran institution. He received a call to such an one in 1847, namely, to the Norwegian university at Christiania, where he displayed his great powers as a theologian. He wrote expositions of many books of the Old Testament, and performed especial service in editing the newly revised Bible in Norwegian, which is now used in the churches of that country. The question of the signification of the Apostles' Creed, which through Grundtvig, had greatly agitated the Northern Evangelical churches, led him in 1858 to a thorough investigation of this ancient Confession of Faith. He decided that the Creed undoubtedly had its formation in the times of the Apostles, that it had become part of the life of the Church, but that the Holy Scriptures alone had been and must remain the standard of belief, and to which all the teachers of the Church from its foundation until Grundtvig had adhered. The Apostles' Creed had not always had this authority, nor is it the direct word of Jesus Christ, but it stands for an expression of the primitive faith, and he who disputes its truth should not be considered a Christian. Caspari received abundant thanks for his labours. The city of Erlangen bestowed upon him the title of "Doctor of Theology." Many philosophical societies elected him to their membership, and Swedish and Norwegian Orders gave him honors. He ever retained true affection for his own Jewish people, and often spoke eloquently in behalf of Jewish missions. In 1865 he became President of the Norwegian Central Committee for Jewish missions, and later a Director of the Lutheran Central Societies at Leipsic. He served with especial diligence at the Students' Missionary Association at Christiania, where a conference was held over Jewish missions. He divided his discourse into four points, including the following questions and answers:

I.—Is Jewish mission work necessary? Yes; because without it the majority of the Jews would never be reached by the preaching of the Gospel.

II.—How shall they be converted? By establishing in every Church societies of earnest Christians, who shall support proselytes from Judaism as missionaries among their own people.

III.—How shall these missionaries carry on their work? Not by dispute and argument, which create only intellectual knowledge, but through the promulgation of the way of salvation, must the Jews embrace the truths of Christianity, through which Christians also are converted.

IV.—How are the converts to be treated? Possibly they might primarily be organized into circles, in order to serve as leaven among their friends, but much depends upon their various former environments.

The idea of a Jewish national existence greatly impressed him, and he clung firmly to this hope for Israel's future. In 1891 he had the pleasure of appointing the first Norwegian Jewish missionary. After a remarkable, important and richly blessed activity for the Church of Christ, he fell asleep in 1892. Professor Bang called him "the Teacher of all Scandinavia," and testified that his death should be considered as an historical Church calamity. Caspari himself cherished but one ambition, to live and die in favour with Christ Jesus, and depended to the last on the Saviour's word, "Him that cometh unto Me, I will in no wise cast out."

Some of Caspari's works are as follows:

(1) "Commentar über Obadja," Leipzig, 1842, followed by (2) "Beiträge zur Einleitung in das Buch Jesaia." (3) "Untersuchungen über den Syrisch Ephraimitischen Krieg unter Jotham und Ahas," Christiania, 1849. (4) "Commentar zu Micha," ib., 1852. (5) "Theile des Jesaia seit 1853." (6) "Zur Einführung in das Buch Daniel," Leipzig, 1869. (7) "Quellen der Geschichte des Taufsymbols und der Glaubensregel," Christiania, 1868-9. (8) "Grammatica Arabica," Leipzig, 1842-48; a second edition appeared in 1866.

Cassel, Paulus (Selig), was one of the most distinguished Hebrew Christians whom Germany produced during the 19th century, and one of the most remarkable missionaries ever in the Society's ranks.

Speaking of the necessity of writing a history of converted Jews, the "Jewish Chronicle" said that the most important chapter of it would be that which, concerning Germany, contained the lives of such men as Benfey, Bernhardy, Lehrs, Neander and Veith; and after them should be mentioned Cassel, who became a pillar of the Reformed Church, and acknowledged that "a genius like Cassel is always an honour to his former brethren in the faith," whilst wondering that one who observed for so many years the Jewish ceremonial laws, ate at the table of Jacob Joseph Ettinger, the rabbi of Berlin, who was the admirer of Michael Sachs, and the author of the article, "History of the Jews," in Ersch and Grüber's great "Encyclopædia of Science," could have embraced the Christian faith. It was indeed a strange spectacle, and a sorrowful one withal, for every Jew with any feeling whatever, to see Paulus Cassel teaching Christianity in the same city of Berlin, where his brother, David, was a well-known rabbi, training young men for the Jewish ministry.

We must, however, first speak of his early years. Selig Cassel, to give him his Jewish name, was born at Glogau, in Silesia, on February 27th, 1821, of Jewish parents. He was educated at the Gymnasia of Glogau and Schweidnitz, and subsequently at the university of Berlin, where he made a special study of history as a pupil of the famous historian, Dr. Ranke.

Cassel took his degree at Berlin and Licentiatus Theologiæ in due course, and received the faculty for headmaster for all classes of the gymnasium in Latin, Greek, theology, history, geography and German literature. He then, for a time, was on the journalistic staff of the "Constitutionelle Zeitung" in Berlin. Afterwards, in 1850, Cassel went to Erfurt, where he was the editor of the "Erfurter Zeitung" from 1850 to 1856.

His Christian friends, and especially, according to his own statement, his study of the history of Israel, led him to Christianity, which he embraced in 1855, being baptized at Büssleben, a village near Erfurt, on May 28, and receiving the names "Paulus Stephanus." Every year subsequently he was wont to celebrate this "second birthday," as he called it, amidst his friends and congregation.

We now come to the second period of Cassel's life, as a renowned Christian writer, preacher and orator. For a few years Cassel remained in the town, where the great change in his life had taken place, and became custodian of the public library and secretary of the "Erfurt Academy." He was then called to Berlin by the Prime Minister, who entrusted him with the editorship of the official "Deutsche Reform." He resigned this post in six months' time to return to his beloved books and studies at Erfurt.

At this time honours were showered upon him. King Frederick William IV. of Prussia honoured him with the title of "Professor." The University of Erlangen conferred on him the degree of "Licentiatus Theologiæ." Afterwards, in Vienna, Cassel obtained that of "Doctor Theologiæ" (Doctor of Divinity). In 1859 he returned to Berlin and delivered public lectures, which were more and more largely attended and appreciated by both Jews and Gentiles. These lectures made him known throughout the capital and the country.

Dr. Cassel was elected a member of the "Landtag," the Prussian Parliament, in 1866, and became a prominent member of the Conservative party. As this took him too much from his literary work, he soon laid this mandate down.

In 1868, the third and most famous portion of Cassel's life commenced, when the Society appointed him their missionary in Berlin and minister of Christ Church, a stately Gothic building, with over a thousand sittings, erected by the Society in the Wilhelmstrasse, in 1864.

For twenty-three years many children of Israel heard the Gospel from Dr. Cassel's lips both in Berlin and other places of Germany, and indeed of Europe. The good done by means of his sermons and lectures can never be fully estimated; and, in addition to this, numbers of Jews were influenced in a Christian direction by his numerous publications.

It would be impossible for us to follow the indefatigable missionary in his multifarious activities in Berlin and in Germany generally during these busy years; but we may be allowed to quote from a published letter which he addressed in 1887 to English friends, entitled, "Thoughts on the Jewish Mission":

"Invitations came to give lectures in places at a distance. A dear friend of mine shewed me in 1860 a map of Germany, on which he marked all the towns in which I have lectured. Since then I have delivered over a thousand original lectures in Berlin and elsewhere. God's hand has guided me everywhere. My journeys have extended from Amsterdam to Buda-Pesth. I always had an attentive audience, and the poorer people in both large and small towns heard the Word with gladness—nay, even with enthusiasm.

"During the anti-Semitic agitation, such journeys for the purpose of delivering lectures were more extensive. I had then become known through my defence of Gospel charity, even in circles which were not outwardly known as Christian. The meetings which were held at the period resembled more nearly the ideal at which I aimed. A considerable number of persons listened to the lectures, who had completely turned their backs on the Church."

Speaking of his ministerial and missionary work in Christ Church, the doctor said:

"The special blessing of the Church consisted in the regular exposition of the Old Testament. It has been my custom to expound the Old Testament every Sunday evening, from the first Sunday I came into office (Jan. 5th, 1868) up to the present time. It was the first time in Berlin that this was made a practice. There were, therefore, from the very beginning hearers, consisting of Jews and earnest Christians. Those expository sermons have been the greatest blessing, and have specially united me to the congregation."

Professor Cassel baptized 262 Jews in Christ Church; amongst them doctors, authors, merchants, nearly all educated persons. But, as he said, "I am not fond of statistics. I sow the seed, but do not stop to ask how much may be the fruit."

Dr. Cassel was an ardent lover of his own people. "Though he has left us, he was by no means our enemy. He still fights against those who hate the Jews," said the "Jewish Chronicle." It was he who raised his voice against Stöcker in Berlin, and endeavoured by voice and pen to soften down the excitement and anger of German Protestants, and to secure the peace of his former brethren in the faith.

In the spring of 1891, when he retired from his duties, Dr. Cassel did not cease to preach, wherever an occasion offered, and he continued to write. So great was his love and zeal that he could not forego instructing and baptizing Jews who wished to become members of the Church of Christ through his instrumentality. The number of his converts must exceed some hundreds. Many of them were in high positions, and residing in various parts of the world.

Dr. Cassel's death took place, after great sufferings, on December 23rd, 1893, his last words being, "Wo ist denn das Himmelreich?" His funeral was held on December 27th in the afternoon. In Christ Church, where the coffin had been placed before the communion-table, a funeral sermon was preached by the Rev. Pastor Weser from St. John i. 12. The Rev. Dr. Dryander, the General Superintendent of the Lutheran community, also addressed the congregation. After the service within the sacred edifice the obsequies were completed, in the presence of a large concourse of friends, at the old Jerusalem Cemetery, where Dr. Cassel's mortal remains lie in their last resting-place.

We append a few testimonies to the life, example, and powerful influence of Dr. Cassel:

Mr. C. Urbschat, of Königsberg, who for several years worked under Dr. Cassel in Berlin, wrote of his labours:—

"Professer Cassel was a highly educated missionary, and showed extraordinary ability in influencing the higher classes of Jews in favour of Christianity by his lectures and by his pleadings on their behalf. He was a man of profound learning, of great diligence, and of restless zeal in propagating the Gospel of his Master amongst Jews and Christians."

The "Allgemeine Zeitung des Judenthums" said:— "When the anti-Semites began to show themselves, Cassel remembered his origin, and opposed the leaders, Stöcker, Wagner, and others with great decision and manliness. It was this manly action that gives us some satisfaction for his desertion of the parental religion. We have to judge this apostasy very differently from that of many others in former and present times, as he did not forsake his old creed for any worldly reason, or to get honours and position, but rather because he followed a mystical line of thought. God alone can judge the veracity and purity of his life; we dare not. 'Peace be to his ashes!'"

Of the two brothers who, though divided in life, died about the same time, the Jewish Chronicle remarked:—"The deaths of David and Paulus (formerly Selig) Cassel remove two brothers, both of whom had won a place for themselves among the honoured names of Jewish scholarship.... Paulus was the greater man of the two, a scholar and writer of a higher type, and his works will live. He took a worthy part in the struggle against anti-Semitism. Paulus Cassel was perhaps the first man to recognise what was really meant by writing a history of the Jews."

One of Dr. Cassel's numerous converts, baptized by him in 1870, sent the following most touching tribute to his memory:—"There was no way of his life in which he failed to shine. Study and knowledge sealed in his heart the great truths of religion. His was the faith which is clothed in wisdom; his the wisdom which is hallowed by faith. His faith was to him, as it should be to all of us, an armed angel. His affectionate heart not only throbbed with love for his own kindred, but was alive to sympathy with those who needed it. I always found him benevolent and singularly gentle. He taught the world that the Jew, hitherto despised, must be despised no more; he conquered a place in society, in the highest society—the intellectual circle—for the people of his faith. And this victory he won, not by dint of clamour, or falseness, or obstrusive self-assertion, but by the force of his own intellectual powers, his unsullied integrity, his admirable character. Dr. Cassel gave mankind a useful lesson, a touching example, a glorious spectacle: he showed how a Christian Jew lives! His knowledge was the altar on which he stood to worship the great God-man! History confirms the truth, which the Psalmist, whose music he loved, taught mankind ages ago—that, 'The fear of the Lord is the beginning of wisdom.'"

The industry of Dr. Cassel was truly prodigious, and was especially evidenced by the large number and character of his writings.

A complete list of all his books and pamphlets would fill a large space, so mention can be made only of his more important writings, namely:—"Juden Geschichte" in Ersch and Grüber (1847), "Magyarische Altertumer" (1848), "Von Warschau bis Olmutz" (1851), "Thüringische Ortsnamen" (1856-58), "Eddische Studien" (1856), "Rose und Nachtigall" (1860), "Weihnachten, Ursprünge, Bräuche und Aberglauben" (1862), "Die Schwalbe" (1869), "Drachenkämpfe" (1869), "Vom Wege nach Damascus" (1872), "Name und Beruf" (1874), "Löwenkämpfe von Nemea bis Golgotha" (1875), "Das Buch Esther" (1878), translated by the Rev. A. Bernstein into English and published by T. and T. Clark of Edinburgh (1888), "Vom Nil zum Ganges" (1879), "Christliche Sittenlehre" (1880), "Aus literatur und Symbolik" (1884), "Sabbatarche Errinerungen," "Die Hochzeit von Cana" (1884), "Aus Literatur und Geschichte" (1885), "Aus dem Lande des Sonnenaufgangs" (1885), "Kritische Sendschreiben über die Probebibel" (1885), "Wie ich über Judenmission denke" (1886), "Das 900 jährige Jubiläum der russischen Kirche" (1888), "Aletheia, Vorträge" (1890), "Das 1000 jährige Reich" (1890). For Lange's Bible-Commentary he wrote the expositions on the books of Judges and Ruth. His works against anti-Semitism were "Wider Heinrich von Treitschke für die Juden" (1880), "Die Antisemiten und die Evangelische Kirche" (1881), "Ahasverus" (1885), and "Der Judengott und Richard Wagner." Dr. Cassel composed many poems under the title, "Hallelujah," containing 188 hymns, and also some dramas (Vom Könige, Das neue Schauspiel, Der Weiner Congress, Paulus at Damascus, Paulus at Cyprus, &c.)

From 1875-91 Dr. Cassel edited and published a weekly paper, "For Christian life and knowledge," entitled "Sunem."

Such, in conclusion, was this truly wonderful son of Israel, and follower of Christ. His gigantic intellect, marvellous ability, persuasive oratory, brilliant pen, were alike consecrated to the service of his Lord and Master, and to the spiritual welfare of his brethren. Sage, philosopher, scholar, author, preacher and missionary, he was a king amongst his fellow-men. His name will live immortal in the annals of Jewish and Jewish missionary literature.

Cerf, Karl Friedrich, born in 1782, died 1845, embraced Christianity. Friedrich Wilhelm IV. conferred upon him the title of Royal Commissionsrath for services rendered.

Cerf, Friedrich Rudolf, with his wife, Angelica Henrietta, née Israel, belonging to Mendelssohn's circle, were baptized at Schöneback in 1818, and their daughter in 1822.

Cherskier, a convert in Warsaw, translated the Book of Common Prayer into Hebrew in 1836, since when 26,000 copies have been issued by the L.J.S.

Cherski, Reuben, a native of Thorn, was brought up in Leipzig. When quite a youth he entered a Christian Church, for which offence he was locked up by his father in a cupboard. Sometime after he heard Biesenthal and Poper speak to the Jews about Christ at the Leipzig book fair. Then he found a New Testament among his father's books, and read St. John iii., and was punished by him for doing so, forbidding him to read it again. After this he received another New Testament from a colporteur of the British and Foreign Bible Society, and read it with a pricked conscience for disobeying his father. Then, after he and his father were saved by Christians from a fire at Eisenach, he, being now seventeen years of age, left for Frankfort to seek a livelihood there. Through a paternal friend he got employment in the office of the "Freund Zeitung." The chief editor, Israel Harsch, one day in a walk pointed out to him a man in clerical costume, wearing gold spectacles, with a countenance of great gentleness, by saying, "He is a Meshummad, a missionary to the Jews." Cherski now recollected that he had seen him once at Leipzig, and was warned to keep aloof from him. However, from that time he began to attend Dr. Poper's meetings, at one of which he met Dr. Biesenthal too, listened to their lectures, and left for Paris apparently unimpressed. Then he met Poper again, received from him the tract "Messiah, the Son of David, is also the Son of God," became a changed man, wrote to his father a confession of his faith in Christ, returned to Frankfort, where he found that his fiancée, Lydia, had in the meanwhile also been converted.

Christian, Gustav Christopher, baptized at Nüremberg 1719, and died there about 1735. He was the author of two Judæo-German works—"Yesod Emunath Yeshua" (The basis of the Faith of Jesus), Berlin, 1712; and "Die Bekehrung's Israel," Schwabach, 1722.

Christiani, Friedrich Albrecht, was born in the middle of the seventeenth century, died at Prostnitz at the beginning of the eighteenth century. He was baptized in 1674 at Strassburg, having formerly been the Chazzan (Precentor) at Bruchsal. After having occupied for twenty years the chair of Semitics at the university of Leipzig, he retired to Prostnitz. Christiani's works comprise the following, all published at Leipzig. (1) "Zebah Pesah" (The sacrifice of Easter), an account of the Jewish celebration of Easter in the time of Jesus, and at the present. (2) "Seudath Purim" (The meal of Purim), 1677, a description of Jewish fasting and feasting. (3) "Zahakan Melumad Umethareth" (The Scholarly Gambler repenting) 1683, a German translation of the work of Leon of Modena on gambling. (4) "Abravanel's Commentary on the first prophets, with a Latin index," 1686. (5) "The text of Jonah with the Targum Massorah and the commentaries of Rashi, Ibn Ezra, Kimchi and Abravanel, and a Hebrew Latin Vocabulary," 1683. (6) "Iggereth" (Letter) 1676, The Epistle of St. Paul to the Hebrews, translated from the Greek into Hebrew. (7) "Traktat von dem Glauben und Unglauben der Juden," 1713.

Christiani, Moritz Wilhelm, born at Altorf at the end of the seventeenth century, died at Prague, 1740, probably a member of the Keyser family of Schleusingen, Bavaria. He claimed to have been a rabbi at Schleusingen before his baptism in 1715. Christiani wrote: (1) "Kurze Beschreibung einer Jüdischen Synagogue und eine Beschreibung der Synagogalen Gebraüche," Regensburg, 1723. (2) "Die Schlacht und Visiterkunst, ib., 1724." (3) "Ausgang von dem verstockten Judenthum und Eingang zum wahren Christenthum," an account of his conversion, his profession of faith, and several orations, Erfurt, 1720. (4) "Rede zur Einladung für Rabbinische Studien," written in Hebrew and German, inserted in "Johann David Köhler's Program," Altorf, 1785. (5) "A German translation of the Sefer ha Minhagim of Jacob Levi (Matta Ril)," published at Bremen, 1733.

Christian, Friedrich Ernest (as a Jewish teacher called Abraham Saul), was baptized with his wife and two grown-up sons by Pastor Stemnitz in 1772.

Christmann was baptized in 1775.

Christlieb, Wilhelm, declared that it was a sermon which he heard preached to the Jews by Pastor Dekan Soldanus in the town hall of Cassel which convinced him of the truth of the Gospel. He was baptized in 1785.

Christlieb, Friedrich Wilhelm, another convert, made himself particularly obnoxious to the Jews by attacking the Talmud in a bitter spirit. He wrote: "Greuel der Verwüstung des heiligen Jerusalem durch den jüdischen Talmud," Cassel, 1681. "Lästerungen der Juden gegen Christum," ib., 1682. A theological treatise: "Jesus Christ und Sohn Gottes nach Kabbalistischer Art erwiesen," Rinteln, 1697.

Christhold, Christian Albert, born in 1687, was baptized when young with his mother. He had great talents, so that at the age of 23, in 1700, he was appointed Rector of the Gymnasium in Oettingen, when he wrote a Latin treatise advocating toleration and liberty to the Jews. He was afterwards a faithful minister of the Gospel till his death in 1772. Schulze said of him, "I have hitherto not found anyone like him."

Christhold, Christiane Sophie Magdalene (Judith), a relative of the above, followed his example.

Christfels, Philipp Ernst (Mordecai), born at Neuhaus, 1671, son of Moses Shemaja, received a good rabbinic and German education. Being of a disputatious disposition, he very often in his wanderings disputed with Christians on religious subjects, amongst whom was the well-known Wagenseil. A learned rabbi, by the name of Hirsch Froman, once advised him to read the New Testament. Another Rabbi, Abraham Reviga, Kabbalist, with whom he studied, intimated to him that under the attribute called Binah is to be understood the Son of God. This made him restless, but at the same time enquiring. He was finally, after nine months' instruction, baptized in 1701. Christfels was the author, before his baptism, of a book in Hebrew, entitled "Rephuah Hanephesh," "Soul-Medicine," and after he became a Christian, the Pentateuch with the Targum's and Rashi's commentaries were printed under his supervision.

Christian, Gottlob Meyer (Abraham Meyer), baptized by Schulze (the celebrated missionary of Callenberg Inst.), in 1769. He afterwards studied Theology.

Christianus, Paulus, embraced Christianity about the beginning of the eighteenth century, together with his son. The latter suffered martyrdom (de le Roi, i. 131).

Christlieb, Johann Ludwig Karl Friedrich (Aaron Mendel), was baptized by the Court preacher Kern, in the eighteenth century.

Cohen, Dr. Medicinalrath, a convert, at Posen, between 1830-40, took a lively interest in the evangelization of his brethren, and encouraged the missionaries Händler and Bellson in their labours.

Cohen, Esther, baptized at Constantinople in 1873, was a deaconess at Mildmay, and was sent in 1885 to Jaffa as a missionary.

Cohen, Rev. James, was all his life an ardent supporter of missions to the Jews, and for many years a member of the L.J.S. Committee. As far back as 1849 he delivered an address to the students in the Hebrew College. He was for many years Rector of Whitechapel, where he eloquently preached both by word and pen. Later he was Vicar of Heston.

Cohen, Joseph Philipp, born in Prussia, was converted at Swansea, a narrative of which he gave in a little tract, entitled "The Sweetness of Christianity," London, 1845. It was chiefly owing to his being of a serious turn of mind that he felt the need of redemption from his sins, and that made him study diligently the Old Testament. Afterward a lady gave him a New Testament, and the first passage that met his eye was, "Come unto Me all ye that labour and are heavy laden, and I will give you rest." He was later a missionary of the British Society until 1873. After that time he continued his calling independently.

Cohen, J. John Baptist, after much suffering on account of his conversion to Christianity, was employed by Lewis Way as an evangelist in Smyrna, and remained there when Lewis Way left the station in 1837.

Coral, J. N., a native of Rhodes, embraced Christianity in Jerusalem some time between 1860 and 1870. He was a very earnest and loving man, an acceptable preacher of the Gospel in Judæo-Spanish and in Hebrew to his Sephardic brethren. He did excellent work when he used to visit with the writer the towns of Palestine in 1871-2.

Coresh, Daniel, a convert, mentioned in Wolff, Bibliotheca Hebraica 3. N, published at Amsterdam a Latin treatise in 1727, under the title "Quinque aperti flores collecti ex horto malogranatorum et in fascicula digesti." He states there that he had then lived in Amsterdam as a Christian for fifteen years, so that he must have been baptized in 1712.

Da Costa, Isaac. Much has been written about this great son of Abraham, and the following is a short account of his conversion from his own pen:—

"You request of me, dear brother, some account of my conversion to the Christian religion, and to the faith in Jesus Christ; and I cannot refuse to tell the things which the God of our fathers has wrought in my soul. I will cheerfully join my testimony with that of my brethren, both by nature and in grace, who endeavour to instruct others and to teach their hearts by retracing the ways of God towards them in His providence and His grace.

"To set His dispensations towards me in a clearer light, I must refer to many long past events. A son of Israel is constantly reminded that his personal history is closely linked with that of his fathers. I must then crave indulgence for prefacing my account with some particulars respecting my parentage, which I derive from one of the Jewish families that have for several ages dwelt in the Spanish peninsula. Some of my ancestors in that country professed Catholicism, first by compulsion; and afterwards (a case by no means uncommon in the history of our people in Spain and Portugal) from conviction, or, at least, in sincerity. Humanly speaking, we might still have inhabited that country, and professed the Romish faith; but one of the members of our family, Canon Tresonis, of the collegiate church of Oporto, gave up, in consequence of his doubts on religion, his office and his country to return to the Synagogue of his ancestors.

"We learn from various biographical works the history of Gabriel (Judaic Uriel) da Costa (Latin,'a Costa') who with his younger brothers, was circumcised at Amsterdam, where, after falling into complete infidelity, he ended his life very unhappily. It is from one of these younger brothers, Joseph da Costa, that I take my descent, by the direct male line. My family belonged, during two centuries, to the Spanish and Portuguese synagogue in Amsterdam, where it enjoyed all the privileges which Holland then presented to my nation in its exile and tribulation. My father, who shared in the sentiment of devotedness to the house of Orange, so common amongst the Jews, and who was therefore very inimical to the revolution, educated me in the same principles. He was a very upright man, and gifted with a large share of good sense; and my education was to him an object of the most affectionate care and solicitude. His religious principles were by no means those of a strict Jew, although he maintained a decorous respect for the outward ordinances of religion. My mother was much more inclined to the religious observances of modern Judaism.

"From childhood my mind had been partially influenced by a sort of religious instinct, a vague desire to know and to serve God, whilst I was, at the same time, involved in doubt and uncertainty, both as to Revelation itself, and with regard to the ordinances, and the oral traditions of the rabbis. At times I strenuously addicted myself to the devotional use of the prayers, the rites and commandments of my religion; at others, I relapsed into doubt, and gave way to a distaste for all these outward observances. The scoffing and irreligious philosophy of the eighteenth century inspired me with horror; and my attention was earnestly directed to the acquiring of an intelligent conviction respecting the existence and government of God, and the immortality of the soul. But the books I consulted in my search into these high interests failed to afford me satisfaction. Their arguments were not of sufficient weight fully to convince me of their truth, nor did their reasonings fix me in complete incredulity. Materialism alarmed, distressed, and shocked me. But the subtleties of Plato, of Mendelssohn, and others, could not reach my heart, nor warm it. My mind was at that time far from being convinced of the historical fact of Revelation, or of the veracity of the Old Testament, of Moses, and the Prophets. And although in the midst of this uncertainty, I still clung to the great recollections of my nation from a feeling of natural pride, my commerce with unbelievers, and my study of philosophers, had wrought in my mind so far as to exclude the idea of an immediate and positive revelation. I had formed a sort of deistical system, in which were mingled rabbinical and Mosaic principles. I looked upon Jesus Christ as a light proceeding from Israel for the illumination of the Gentiles: meanwhile the vanities of the world and sin ruled in my daily life. Such was the state of my mind when in the providence of God two events occurred which had a marked influence on my future course.

"My father, perceiving my inclination for study, destined me to the career of jurisprudence, a pursuit which, though formerly closed to the Jews, had been partially opened to them since the revolution of 1795. From the age of thirteen to fifteen years (1811-1813), having attended regularly the Latin classes in my native city of Amsterdam, I began a course of lessons with the Professor of Antiquities and Literature, a man of learning, and possessed of a highly refined taste. His historical lectures gave him ample opportunity for asserting and setting in a conspicuous light the truth and high authority of the writings of Moses, and he earnestly vindicated those records from the sophisms and fallacies of Voltaire, and the other sceptics of the age. The idea of a positive revelation was now awakened in my mind; I began to believe in the divinity of the Old Testament, and this great truth gradually developed, was to me as a beacon amidst doubt and obscurity. Revealed religion, the divine authority of the Bible, is an historical fact.

"My study of the Bible history was soon followed by enquiries which originated partly, I must own, from national pride. In the midst of the contempt and dislike of the world for the name of Jew, I had ever gloried in it. I began, therefore, to study the history of our families, and of our nation, in Spain and Portugal, in respect to its theology—its poetry—its attainments in science—its political and diplomatic position, taking a general review of its prosperity and of its astonishing calamities. Throughout their history, both ancient and modern, I perceived something so extraordinary as to be quite inexplicable, unless we view the Jews as the subjects of remarkable privileges, and of as remarkable a downfall; of a special election of God, and of an enormous crime on the part of the elect people. It was thus that the consideration of Judaism prepared me for the knowledge of that religion, which alone is the solution and the fulfilment of the pure and divine Judaism of the Old Testament.

"Another circumstance in my life tended to my further enlightenment. The perusal of the ancient classics, the political events of 1813 and 1815, even the study of the history of my fathers according to the flesh, awakened in my soul the faculties of poetry. As a youthful poet, I was presented by a learned Hebraist of our nation to the greatest of our Dutch contemporary poets, the celebrated Bilderdyk, who died at the age of 75 years in 1831. He was a remarkable man in all respects, and one whose political and religious convictions, and originality of mind and character, had armed all this present age, at least in his own country, against him. Misunderstood, persecuted, banished in 1795, and harassed by all sorts of misfortunes, he had found from his youth, strength and consolation in the Gospel of Christ. Attached in heart to the truths of the confession of the Reformed Churches, he had besides early perceived the glorious future, announced by the prophets to the ancient people of God, and how their conversion to the Messiah, crucified by them, would be one day to the nations at large like life from the dead. From thence arose a particular attachment to Israel for their fathers' sake, and for the love of Christ, who sprung from Israel according to the flesh. Very naturally, I felt strongly drawn towards this extraordinary man, I became his disciple, and also his intimate friend for eighteen years to the day of his death. It is to him, under the hand of God, and through His adorable grace, that I saw the light which led me to the Christian religion, and to the faith in Jesus, my Saviour, and my God. Not that Bilderdyk ever sought to make a proselyte of his young disciple. With a wisdom which I can attribute to nothing but the direction of the Almighty, he rather endeavoured not to sway my mind by the influence which his superior intelligence gave him over me. He only endeavoured to render me more of an Israelite than is consistent with the wisdom of the present age. He spoke to me of the Old Testament; he directed my attention to the prophecies, to the promises given to the fathers, to the portions of revealed truth, preserved even in the traditions of the Rabbis (Messiah ben David and Messiah ben Joseph, &c.) Especially he tried to make me feel that the true Christian shares in the hopes of Israel in regard to a glorious reign of Messiah upon the throne of David; and that on the other hand (it is thus that he expressed himself in a piece of poetry which he addressed to me in 1819), the sincere Jew is a Christian in hope.

"Soon the hand of God led us further on. It was in 1820. Bilderdyk and I were engaged in a deeply serious conversation on the things of God and of truth. In the ardour of discourse he happened to say to me, that the ancient Jews themselves had acknowledged a plurality of persons in the ineffable unity of God. That God seeing Himself, contemplating Himself, reflecting Himself, begot His Son from all eternity; and that the Son is He whom Christians adore in the person of Jesus Christ crucified.

"Then did my eyes perceive the first rays of new light. I began to read the New Testament; I read that unspeakably sublime and blessed word (St. John i. 6-14), 'In the beginning was the Word, and the Word was with God, and the Word was God, and the Word was made flesh.' I began to feel an abhorrence of sin, for which the Saviour Himself manifested in the flesh, had suffered the death of the cross. I perceived the fulfilment of the prophecies of Isaiah, xi., liii., lxi., and in Psalms xxii., cx., &c. I adored—I believed, and by degrees this faith operated upon my conscience and my practice. Religion was no longer merely a sublime speculation, or a great national interest; I found that I must become the property of Jesus Christ, that I must live to Him, and by Him. Twenty years have elapsed since that period. Shame in the sight of God and before men befits me in recording so holy an obligation. But He who called me from the midst of darkness is faithful. He will not suffer me to quit this life without having truly glorified Him with my lips, and in my life, by the faith which alone saves. During the early days of my convictions I had, though with some hesitation, opened my mind on the subject, to my friend Capadose. We soon entered into a full discussion of it—and our conversations were more and more directed to the great questions of the truth and salvation; we read and examined together. A third enquirer into the Scriptures and the truth in Christ, was soon after joined with us. God gave me, in 1821, a wife whose choice from the first communication we had together on this all-important subject, was in accord with my own. By a remarkable providence of God, Hannah Belmonte, my cousin, betrothed to me in 1820, had been, through a train of family circumstances, brought up in a school of Christian young ladies. Having been admitted to share their religious instructions, she became acquainted with the catechism of Heidelberg, and had heard the blessed name of Jesus before I did. From the time I imparted to her what was passing in my own mind, she became to me a beloved sister in Christ, as well as a faithful companion in the trials of life, and in the search after eternal life through faith in our great God and Saviour. Together with our friend Capadose, we were baptized the 20th October, 1822, at Leyden; and the Lord afterwards added to us three other members of our family. We kept up a good understanding, and uninterrupted communion of feeling with my mother-in-law Belmonte, and her eldest daughter, Esther; though we were far from anticipating the happy change and renewal of heart and life, which quickly developed itself. By the Divine blessing, a conversation that my mother-in-law and I had together, one evening, was made the means of arousing her to a serious concern for the salvation of her soul, and this example was soon followed by her daughter. Both displayed great eagerness for Christian instruction, and shortly after they openly confessed the name of the Lord Jesus, and were baptized by the venerable and pious Pierre Chevalier (pastor of the Walloon church in this town)—who is now with them before the throne of the Lamb.

"Our mother, then aged sixty-eight years, survived her baptism two years, a period which she devoted almost entirely to prayer and studying the Scriptures, especially the New Testament, her previous reading having been confined to the most frivolous publications. Perfect peace was the portion of her latter days, and her last words were, 'Come, Lord Jesus!' Her daughter Esther, who afterwards married the worthy son of the Walloon pastor, our intimate friend and brother, Monsieur J. Chevalier, after a most edifying course of devotedness to her Lord and Saviour, died in her confinement in June, 1840. Her soul also reposes in peace in the bosom of Abraham, and in the full fruition of His presence who redeemed her with His blood.

"Another member of our family, who had become a disciple of Christ, and had been baptized some time after us (but quite independently of us), had preceded our dear sister in death; delivered from the depths of sin by the healing grace of the Lord, he had found pardon and eternal life through the new and living way of the blood of Christ. After having studied theology, he was about to assume the pastoral charge of one of our churches, when he was called to his rest.

"To God the most holy, be thanksgiving and praise for his unspeakable mercies in life, in death, and throughout all eternity. Amen."

After Bilderdyk's death Da Costa was generally recognized as his successor among the Dutch poets. He wrote fifty-three longer and shorter poems. Amongst his other works are—"Israel en de Volken" (2nd ed. Haarlem, 1848-49), a survey of the history of the Jews to the nineteenth century, the third volume dealing with the history of the Spanish and Portuguese Jews. The work was translated into English under the title, "Israel and the Gentiles," by Mary Kennedy (London, 1850), and into German by a friend of God's Word (Miss Thumb), published by K. Mann, Frankfurt, a/m. 1855. He also wrote two papers, "The Jews in Spain and Portugal, and the Jews from Spain and Portugal," in 1836; "The Von Schönberg (Belmonte) family," in the "Jahrbuch für Holland," 1851; and "The noble families among the Jews" (Navorscher, 1857).

Dahan, Job, a Jew in Mogador, baptized by the L.J.S. missionary Ginsburg, about 1872-3, had to experience, like St. Paul, stripes and imprisonment, yet remained steadfast in the faith and laboured for the Master.

Daniel, David, laboured as a pioneer missionary at Safed, in 1849, amidst great difficulties and personal dangers. As soon as one enquirer came forth to make a public confession of his faith in Christ, Daniel was exposed to ill-treatment from his unbelieving brethren, and at last compelled to return to Jerusalem. Later he laboured among the Jews in Frankfort, and the rest of his life he spent as a lay-worker at Wadhurst, in Sussex. He was a true servant of Christ.

Darmon, Solomon, born in Algiers in 1850, baptized by Ginsburg in 1872, laboured with tokens of Divine approval in Mogador. A Jewish widow, who had declared that if angels from heaven were to tell her that Jesus is the Messiah she would not believe, was convinced at length through the testimony of Darmon. His own wife later followed his example.

Darmstadt (Rabbi Schittenhoven), was baptized in Switzerland, in 1749, by Pastor Augusti.

Darmstadter, son of a learned Jew, was baptized in Darmstadt, in 1680. Concerning him, there appeared in Breslau, in 1713, a little book by Deakonus Caspar, entitled "Geschtillte Sehnsucht eines wahren Israeliten nach dem himmlischen Jerusalem" ("The longing of a true Israelite after the heavenly Jerusalem satisfied"). To show the Jews that Christianity was a matter of deep concern with him he abstained from food for several days, and by his whole life and conversation he exercised a salutary influence upon them.

David, Andreas Friedrich, born at Altofen, in 1750, was baptized in Vienna about 1785. Superintendent Folk reports of him in that year that he was a sincere man and the first Jewish convert received into the Evangelical Church in Austria ("Kalkar Israel," 203).

David, Fanta, a Falasha convert in Abyssinia. Concerning him, Argawi wrote on March 14, 1889, that he had accompanied him on a long journey on foot to Monkullo, in order to be able to send a letter from there to their friend, Mr. Flad, in Germany.

David, Ferdinand, born in Hamburg, in 1810, was baptized in Berlin by Pastor Schultze, in 1828. As a musician and composer he associated with Mendelssohn. He died at Klosters, in Granbündten. His sister Louise, born in 1811, also embraced Christianity and died in London as Madam Dulken, in 1850.

David, Georg Nathan, son of a Jewish merchant, was born at Copenhagen in 1793, and after receiving a good education, embraced Christianity. He became Professor at the University of Copenhagen, founded the newspaper "Fäderlandet," which advocated the political rights of the people. He was also director of a bank. He died in 1874.

David, Hakim, physician and learned Talmudist, was baptized by the L.J.S. missionaries at Bagdad, in 1850.

David, J., laboured as an evangelist among the Jews in Hamburg and Holstein about 1875.

Davidson, Benjamin, a native of Posen, embraced Christianity in London, probably under the ministry of Ridley Herschell, who had known him at home. In 1843 they both belonged to a Hebrew Christian Prayer Union, which used to meet once a month for prayer. In 1847 Davidson was appointed Principal of the Missionary Training College of the British Society for the Propagation of the Gospel among the Jews. He also used to instruct enquirers. He was the author of an "Analytical Hebrew and Chaldee Lexicon," "Syriac Reading Lessons with Analysis," and "Chaldee Reading Lessons," an English edition of Gesenius' Hebrew Grammar. He assisted in the editing of the "Englishman's Hebrew Concordance." His chief literary work, however, was posthumous—a Concordance of the Hebrew and Chaldee Scriptures. Davidson was also actively engaged from time to time in missionary work. In 1866 he laboured in Vienna and had much intercourse with students. In Bordeaux he stirred up an interest in the Jews among evangelical Christians, so that they founded the "Societé d'amis d'Israel." In 1871 he became Superintendent of the Home for Aged Converts and for Orphans, where he died the same year.

Davis, Joseph, a native of Poland, was baptized in 1819, in Edinburgh, and was probably the first convert of the Edinburgh Jewish Missionary Society, which was founded the year before. He afterwards laboured as a missionary among his brethren.

Davis, Rev. Nathan, was one of the first missionaries of the Free Church of Scotland. He was sent to Tunis in 1830, where he raised a spirit of enquiry amongst the Jews, and baptized some of them. In 1848 he was transferred to Gibraltar.

Dennis, Rev. Dr. M. J., worked first as a missionary in Palestine. Later on he left the Holy Land and joined Mr. Freshman's mission in New York, but his station was at Boston.

Desair, Ludwig (Leopold Dessauer), born in Posen in 1809, embraced Christianity. He is known as one of the greatest Shakespearian actors of the nineteenth century.

Detmond, Johann Hermann, son of the Court physician at Hanover, born in 1787. The whole family embraced Christianity, and Detmond, junior, became a member of the German Parliament in 1848. ("Jewish Intelligence," 1856, p. 329).

Deutsch, Christian Solomon, born at Temesvar, in Hungary, 1734. Up to his twentieth year he studied scarcely anything but the Talmud at home and in Prague. The Bible was a sealed book to him. He had married, as the custom was then, very young, and had his board and lodging with his father-in-law, so that he could apply all his energies to Talmudic study, till he should be a light in Israel. In 1760 his wife died, and after four months he married the second daughter, and was kept again. In the same year he received from the Grand Rabbi of Moravia, the title of Moreinu or D.D. However, he was not happy; he had read a passage in the Talmud, tract Megillah 24 b, which troubled him. It is thus: "R. Jose said: I was vexed all my life in not being able to understand the prophecy in Deut. xxviii. 29. 'Thou shalt grope at noonday, as the blind gropeth in darkness,' until one dark night I met a blind man carrying a burning torch, and asked him, 'What good is that torch to you?' He replied, 'Although I cannot myself see, yet others can see and take care of me that I fall not into a pit or among thorns and briars." This awakened serious thoughts in Solomon's mind. He felt that he was not even like the blind man, for he had neglected the Word of God in the Old Testament, and as for the New, he, living in a Roman Catholic country, had never heard of it. So he began to practise penitence by wearing a garment of horsehair over his body, fasting and castigations. At night he often used to weep over his sins, and his wife could not console him. Then she reproached him that he had some secret which he kept from her. To this he replied, "I will confess the truth to you; we must choose another way and get out of the darkness in which we are living, if we wish to escape from hell." He had been already meditating about embracing Christianity, and this he betrayed somewhat by his behaviour, and the result was that he was compelled by the rabbi to divorce his wife. When three Roman priests heard of this affair, they visited him, and one of them assured him that he had prayed to the Virgin for his conversion, therefore he ought at once to join the Church. But Solomon refused, and left his home in 1762, praying on the way for guidance in the name of Jesus. This prayer he records in full in his autobiography. He came to Prague and then to Saxony, studying the Scriptures on the way. Here in "a prominent town" (probably Dresden) he visited the rabbi, and they enjoyed themselves in a discussion over some knotty Talmudic subtleties. On October 24, he read for the first time Isa. liii. and asked the rabbi concerning whom the prophet spoke. Then the rabbi appointed an hour and a private place where he would speak to him about this chapter. When they met together he was astonished to hear the rabbi revealing as a secret his belief that the chapter was fulfilled in Jesus of Nazareth. Thence Solomon went to Leipzig, Berlin, Amsterdam, and at last to London, where he was very ill. After his recovery in 1763, he returned to Holland. On his way by ship to Arnheim, he met a Swiss Christian, who took a great fancy to him, and in a conversation expressed a wish that the Lord might enlighten his eyes as he did Rabbi Jechiel Hirschlein who had been baptized at Zurich. In short, after much instruction, Solomon was baptized at Amsterdam, on June 25, 1767, after handing in a written confession of his faith under the title, "Jehovah Glorified through the acknowledgment of the true Messiah Jesus Christ, proved from the writings of the Prophets, Evangelists, and Apostles," consisting of 175 pages, and printed at Amsterdam. He then studied theology and became Pastor at Mydret in 1777, where he laboured faithfully till his death in 1797. His chief literary work was, "Israel's Verlosinge en eeuwige Behoudenis" (Israel's redemption and eternal salvation), 3 vols., Amsterdam, 1769-93.

Deutsch, Ignaz Friedrich Gottlieb, a native of Perskretscham, and evidently a relative of the next, was baptized in Berlin in 1825.

Deutsch, Siegmund Herman, was a remarkable personality. He was born in Perskretscham, Silesia, in 1791. As usual he had an early Talmudical education. Then he went to the Gymnasium, and then to the University of Breslau, where he studied mathematics and astronomy. In 1815 he served as a soldier in the Prussian army, took part in the war, and was promoted to be an officer and teacher in the military school in 1817. Then he had a duel with some one and was imprisoned in a fort. There he was converted to Christianity, and afterwards served as an artillery officer in the Greek liberation war.

Returning to Berlin in 1824, where he attended the ministry of the celebrated Gossner, he associated with the convert Lachs, who was a teacher in a school for deaf and dumb, sat under the theological teachings of Neander, and was thus spiritually prepared for being called to labour for the Master among his own people. This call came from Dr. McCaul, and after a little more preparation in the Hebrew College in Palestine Place, he was sent by the L.J.S. as a missionary to Warsaw in 1828, where he laboured (with a short interval at Breslau) till 1833. He then was stationed in Bavaria. He died in 1864, leaving a MS. (not yet printed) on the future of Israel.

Disraeli, Benjamin, Earl of Beaconsfield, born in London, December 21, 1804, died there April 19, 1881. Of this preeminently distinguished man in the nineteenth century there are many biographies and lasting monuments. We need only record very briefly here that he was one of England's greatest sons and statesmen, and the greatest ornament of the Jewish people in modern times. An ardent lover of his nation, a genuine English patriot, a friend of his great Queen, a thorough Protestant Churchman, yet with liberal tendencies, and a true believer in Christianity, which he regarded as completed Judaism. His works are these: "Vivian Grey," 1817; "The Infernal Marriage;" "Ixion in Heaven," and "Popanilla," 1828; "Contarini Fleming," and "The Wondrous Tale of Alroy," 1832; "The Young Duke," about that time; "What is he?" 1833; "Revolutionary Epic," 1834; "Coningsby," 1844; "Tancred," 1847; "Sybil," 1845; "The rise of Iskander," "Vindication of the British Constitution," "Venetia," "Henrietta Temple," "The Tragedy of Count Alarcos," and "Lothair," were all productions of his great intellect at different seasons. Benjamin's mother, his sister Sarah, born 1802, his brother Ralph, 1809, and his brother James, 1813, were all Hebrew Christians.

Disraeli, Isaac, left the synagogue in 1817. Though we have no definite information about his baptism, we may reasonably assume that he was a member of the Church of England. This appears from his having his children baptized, from his pamphlet, "The Spirit of Judaism," in which he vindicated himself for the step he had taken, from his articles on "The Talmud," "Psalm Singing," the Pearl Bibles and six thousand errata in his "Curiosities of literature," &c., all shewing that he was an earnest student of religious subjects and of the Scriptures, and that he endeavoured to spread the light of truth.

Ducat, H., a native of Warsaw, embraced Christianity, together with his wife, about the middle of the nineteenth century. He was a saintly Christian man, laboured as missionary for some time under the British Society, was one of the founders of the Hebrew Christian Prayer Union and of a Loan Fund for needy converts. His sons-in-law are the Rev. Dr. Flecker and the Rev. John Schor.

Dushaw, Amos I., spent the greater part of his youth in Jerusalem, Palestine, where he attended the school of the London Jews' Society. Here the seeds of Christian truth were sown in his young heart. He afterwards came to London, where he was brought into close connexion with the members of the above-mentioned society, and the germs of truth gradually grew, budded, and blossomed into faith in our Lord as his Messiah.

Dushaw went to America in 1895. The following year he was baptized, upon confession of his faith in Christ, in the Fourth Congregational Church, at Hartford, Conn.

He followed Horace Greeley's advice, "Young man, go West." He was determined to obtain a classical education. After a hard struggle, that perseverance and determination to conquer all obstacles always a component of the Jewish character, enabled him, in 1901, to graduate from Redfield College, South Dakota. He afterwards returned to New York, and entered the Union Theological Seminary, from which he graduated in 1904. June 12, 1905, he received a preacher's license from the New York Presbytery.

While pursuing his regular academic course he made a speciality of sociology, literature and history. Especially was he interested in Hebrew history and the present social, religious and political status of Israel. He supplemented this study by personal observation as a worker on the East Side of New York. This training enabled him to write for "The People, the Land and the Book" some very choice articles. Several secular papers quoted from one of his articles, "Moses and Jesus."

The production of this article was due to the following incident. Dushaw called upon one of the leading reformed rabbis to discuss the general condition of the Jews in the Ghetto. This rabbi was so much impressed with his insight into the situation, and also with his information on many facts pertaining to Israel's development, that he advised him to return to the Hebrew ranks. Israel, he said, would appreciate his ability, whereas the Church would simply cast him out, because he was a member of Israel. He thought Dushaw was foolish to waste his time in the Church. On separating, the rabbi gave him a lecture, "Moses and Jesus," delivered in his temple. Dushaw then decided to write one on the same subject, from his own point of view. We quote from it.

"If Solon belongs to Athens, Lycurgus to Sparta, Moses belongs to humanity. He is the greatest among the great, the deliverer of his people, the world's legislator, and the apostle and prophet of Monotheism...."

"I wonder how much Jesus, the brother and pupil of Moses, did to make Moses as popular as he is to-day? It was Jesus who inspired the men to translate the writings of Moses into so many tongues. Yet this does not in any way belittle Moses. What if the pupil is greater than the master! Surely Moses would not envy Jesus if he accomplished more. Moses, the most unselfish man that ever lived, would be only too glad to see a brother the Saviour of the world. Did he not wish that all Israel were prophets? What right has the Jew to reject Jesus? Has he not made Israel the most known people? What if his followers did persecute Israel? Persecution is contrary to the spirit of Jesus.

"Jesus has proved Himself to be the greater Moses. He has been a light to the nations, guiding them to Moses, to the prophets, and unto God. Wherever Jesus is proclaimed, there the Monotheism of Moses is established, and the ethic, 'Thou shalt love thy neighbour as thyself,' is given a wider interpretation."

The article "The Ghetto and Its Relation to Jewish Missions." The substance of this work was delivered at the "First International Hebrew Christian Conference," held in Mountain Lake Park, Md., July 28-30, 1903.

The article, "Hebrew Christian Literature," was written at the request of the editor.

As he came in contact with both cultured and uncultured Christians, and discovered how little they appreciated the work of Israel, he was led to write the two articles, "Salvation is of the Jews—Jesus," and "Let There Be Peace." We quote from the first one:

"I am anxiously awaiting the hour when there will be a new nation—'a nation born in a day'—when the martyr nation, the suffering nation of Isaiah, will awake from its cruel slumber and perceive that for the last nineteen hundred years a fountain of life has been flowing for it from the heart of one of its own sons—the best son of Israel—Jesus Christ. What a spiritual revolution will then take place in the world! Heaven and earth shall resound with joy! For Israel, the Prince of God, shall clothe himself in robes of righteousness and go forth in the might of Jehovah to conquer the earth for the Lord—to set up everywhere the banner of social, political and spiritual freedom. Then, and not till then—when every one shall serve his brother faithfully; when all barriers now separating Jew and Gentile shall be no more; when every man shall dwell unmolested under his fig-tree; when God shall be worshipped in the Spirit of Jesus; when the old order of things shall pass away and the whole earth shall be known as the temple of God,—then shall Israel's mission end. For then there will be no more Jew, but all shall be called children of God and brothers of Jesus."

Dworkowitz, Rev. Paul, a native of Russia, baptized by the L.J.S. missionary Dr. Klee, in Berlin, about 1864 or 1865. He then studied at Basle, and laboured as a missionary of the British Society, and Pastor in Warsaw, the Baltic Provinces, Breslau, Munich and Hamburg, with much blessing upon his labours. He is a gifted man, and above all, an "Israelite indeed."

Ebers, George Moritz, born in Berlin, 1837. He became first Professor on Egyptology in Jena in 1868, and then in Leipzig in 1870. He travelled for eighteen months in Spain, North Africa, Egypt, Nubia, Arabia Petrea. The result of his Archæological and scientific investigations he published in several works—1. "Eine ägyptische Königstochter" (Stuttgart, 1864), which describes Egyptian life at the time of the Persian conquest. This was translated into English by Gore (London, 1870). 2. "Disquisitiones de Dynastia xxvi. regum Æg." (Berlin, 1855). 3. "Aegypten und die Bucher Mosis, ein Sachlicher Commentar zu Genesis und Exodus" (Leipzig, 1868). 4. "Durch Gosen zum Sinai aus dem Wanderbuche und der Bibliothek" (Leipzig, 1872). 5. "Ueber das alt aegyptische Schrift System" (1875). 6. "Papyrus Ebers," his chief work, which is in the University of Leipzig. 7. "Ein hieratisches Handbuch Altaegyptischer Arznei Kunde," 2 vols. (Leipzig, 1875). 8. "Giarda," "Homo Sum," "Josua," "Aegypten in Wort und Bild" (Stuttgart, 1878).

Eberty, Georg Friedrich Felix, born in Berlin in 1812, studied law, and in 1851 become Professor at the University of Breslau. He wrote "Die Gestirne und die Weltgeschichte, Gedanken und Raum, Zeit und Ewigkeit" (Breslau, 1846-47). This work was translated into English. "Walter Scott," 1860, also translated into English. "A Biography of Byron" (Leipzig 1862). "Geschichte des Preussischen Staates," 7 vols. (Breslau, 1866-73).

Edelstein, Rev. S., after finishing his theological course at Leipzig, went to Canada, and was ordained by Bishop Hellmuth in 1880 and appointed to a church at Eagle, Ontario.

Edersheim, Rev. Dr. Alfred, born at Vienna, March 7, 1825, died at Mentone, March 16, 1889. We give the following extract about him from the Memoir of Dr. Saphir, by Rev. G. Carlyle: "In 1847 young Edersheim became a student at the University of Buda-Pest. He had been brought up luxuriously in Vienna, and was one of the leaders of fashion. He was highly educated, spoke Latin fluently, knew Greek, German, French, Hebrew, Hungarian and Italian. When Cremieux, the head of the French bar, paid a visit to Vienna, the synagogue presented him with an address, and deputed young Edersheim to deliver it. Cremieux was so pleased with his eloquence that he offered his father to take his son to Paris, and provide for him for life, but his parents would not give him up.... Before the winter was over, Edersheim was under the teaching of the Holy Spirit, and had glorious views of the Deity of Christ. Trusting in His One Sacrifice, and filled with the peace of God, he gave himself up to be His servant in any way it might please God to direct him. He opened a class to teach the students English on the condition that the Bible should be their only lesson book. Baptized, and now full of life and vigour, it was resolved that he should go to Edinburgh, to the Rev. Professor Duncan, to complete his theological studies. Edersheim, after his ordination, was missionary first in Jassy, Roumania, and then minister for many years at the Free College Church, Old Aberdeen, and then at Torquay.... He then joined the Church of England and became Vicar of Loders in Dorset."

He resigned his living in 1883, and settled at Oxford, where he held the position of Grinfield Lecturer of the University. He was also Warburton Lecturer of Lincoln's Inn, and "Select Preacher" of the University of Oxford.

Dr. Edersheim was a voluminous author, and his works are extremely valuable from the fact that he was able to deal with his subject both from the standpoint of a learned Jew and a learned Christian. It may be as well to state here his total output, from which it will be seen how wide and extensive was his range of study and scholarship. He was Translator and Editor of the "History of Speculative Philosophy from Kant to Hegel, from the German of Dr. Chalybäus, with introduction by Sir Wm. Hamilton" (Edinburgh); "Kurtz, History of the Old Covenant (vol. 1) with condensed abstract of Kurtz's Bible and Astronomy"; "Lange, Bible Commentary on St. Matthew" (2 vols.); "Kurtz, History of the Christian Church, with emendations and additions" (Edinburgh, 1860); Author of "History of the Jewish Nation from the Destruction of Jerusalem to the Establishment of Christianity in the Roman Empire" (T. and T. Clark, 1856. Revised by Rev. H. A. White. Longmans, 1896); "The Golden Diary of Heart-Converse with Jesus in the Book of Psalms" (R.T.S.); "Elisha the Prophet, his History and Times" (R.T.S.); "The Jubilee Rhythm of St. Bernard," and other Hymns, chiefly from the Latin (J. Nisbet and Co., 1866); "The Temple, its Ministry and Services as they were at the time of Jesus Christ" (R.T.S., 1874); "Sketches of Jewish Social Life in the days of Christ" (London, 1876); "Bible History," 7 vols. (R.T.S.); "The Life and Times of Jesus the Messiah," 2 vols. (Longmans, 1884; eighth edition, 1894); "Jesus the Messiah," an abridged edition of the foregoing; "Prophecy and History in relation to the Messiah, being the Warburton Lectures for 1880-84" (8 vols., Longmans, 1885); "Commentary on Ecclesiasticus," in "The Speaker's Commentary on the Apocrypha" (J. Murray, 1888); "Tohu-va-Vohu (Without form and void)," a collection of Fragmentary Thoughts and Criticisms, edited by his daughter (Longmans, 1890), and various articles from time to time in the "Edinburgh Review." He was also editor of "Israel's Watchman" in 1877.

Eduard, Julius Anton, born in Lissa (Posen), in 1785. When still a young boy he felt drawn towards Christianity. In order to prevent this tendency developing further, his mother and stepfather, then living at Breslau, sent him away to relatives at Lissa. But in due time he embraced Christianity, and friends helped him to study theology at Berlin, and he was ordained in 1816, and laboured for many years as a faithful and beloved Pastor at Breslau. His name occurs often in the reports of the L.J.S. as one who took a great interest in the mission to the Jews, and as having also accompanied the missionaries on their journey to Poland.

Egsiabher, Debtera Gebra, a very learned Falasha convert, labouring among his brethren in Abyssinia in 1874, when Mr. J. M. Flad met some of the converts at Kassala.

Ehrlich, Herman, born at Cracow in 1837, of a family locally designated as Anshey Emeth (men of truth). He was baptized in London by Dr. Ewald in 1856. After working as a lay-helper for three years, he was appointed missionary by the London City Mission, under whom he has laboured faithfully ever since. He was one of the first organisers of Sunday services in theatres, and he founded the Hebrew Conference Hall, Old Montague Street, Whitechapel, where he is [1909] doing evangelistic work.

Eisenstein, Ferd. Gotthald Maxim, born in Berlin, 1832, died there 1852. Though only twenty years old at his death, yet he was a Ph.D. teacher in the Academy and a notable mathematician.

Eliyahu, Rabbi Mullah, of Bushire, is recorded, together with Eliyahu of Bagdad, as having been baptized at Bagdad in 1852. The father of the latter had lost his occupation among the Jewish community on account of that, and this Eliyahu afterwards accompanied Stern on his journey to Mosul and Kurdistan.

Elkana, Rabbi Paulus, of Prague. Superintendent Olarius, who wrote a preface to a Hebrew translation of the Augsburg confession prepared by Philipp Gallus in 1888, reports of the above rabbi who had been his teacher, that he was converted to the Christian faith through reading a Hebrew translation of the Gospel by St. Matthew and of the Epistle to the Romans.

Elvin, Johannes, carried on missionary work among the Jews in Hamburg in 1850, under great political difficulties.

Emin, Pasha (Edward Carl Oscar Theodor Schnitzer), born at Oppeln, Prussian Silesia, in 1840; killed at Kinena Station, Congo Free State, October 23, 1892. When he was only six years old his parents had him baptized in the Protestant Church at Neisse. Whether this famous explorer remained a Christian or not is uncertain, but his parents must have either embraced Christianity before or at the time of his baptism.

Eppstein, Rev. John Moses (Levi, such was his name at first), was born at Memel, in Prussia, Feb. 24, 1827, being the son of Elijah Levi and Rose, his wife (née Eppstein). Soon after his birth his father died, and he was brought up by his grandfather, Rabbi Benjamin Eppstein, who retired to Jerusalem when his grandson was nine years old, adopting him as his son, and making him take the name of Eppstein. Until he was sixteen years old Moses was taught little else than Hebrew and the Talmud. About this time several friends of his became Christians. At first the only effect on him of their conversion was to make him more bigoted; indeed, he went about with a dagger for some time in the hope of killing his cousin Lauria, a rabbi who had become a Christian. At last, through the latter, he was led to study the Prophets, and eventually the New Testament. After this his eyes began to be opened to the truth as he saw fact and figure, and type fulfilled in Jesus of Nazareth, who must have been the promised Messiah. The Talmud was put aside for the whole written Word of God; this he studied at the risk of being killed, the reading of even the Old Testament causing suspicion. He had therefore to resort to all sorts of contrivances to enable him to search the Scriptures. His own words tell out his feelings at this time:—"My convictions deepened daily, and I longed to openly confess the Lord Jesus; but I had not the courage to give up all for Him. All sorts of thoughts swayed my mind, and often, when my conscience troubled me, something would whisper to my troubled heart, 'When you grow up and get your property you will be free to embrace Christianity, now your wisdom is to hide your convictions.' But I was not happy, and continued praying, and the Lord heard my prayer, for I was soon compelled to take refuge with the Society's missionaries. In the house where I lived there was a small synagogue. I was the only Levite in the congregation, so that on days when the Law was read I had to read after the priest; as I was going up to the desk my sash caught, and the tracts I had in it fell out. The bystanders stepped forward to see what they were; on finding their contents, 'Apostate,' they yelled, 'with these about you, you desecrate our place of worship, and dare even to go up to read the Law!' The whole congregation began beating me, and would probably have murdered me, had it not been for one of them. As soon as I was free from my persecutors, my only safety was in flight. I went to my room, and committed myself in prayer to the Lord, and then went straight to the house of Mr. Nicolayson." After a course of instruction he was baptized, July 13, 1844, by Bishop Alexander.

After his baptism he found a situation in Cairo, in which he stayed for several years, until he felt the missionary call. His employer did his best to prevent him leaving, even to offering him a share in his business. But his mind was made up, and he entered the Protestant College at Malta, as a theological student, spending five years there. He then offered himself to the Society, and in 1854 entered the Hebrew College in Palestine Place. In 1857 he was appointed a missionary of the Society at Bagdad. The results of his work are summed up in his own words, "The mission was a great success, not from the number of baptisms, but from the large numbers to whom we preached Christ." In 1867 he commenced his great work at Smyrna, where, through his labours during eighteen years, many Jews were born again, and were baptized. In 1885 he left Smyrna. One who knew him and his work there wrote after his death, "Mr. Eppstein will ever be remembered by thousands of Jews living at Smyrna, and in the interior of Asia Minor. When his death became known many Jews said, 'He was a good man, and loved our people.' He had friends amongst the rich as well as the poor, whilst learned and unlearned looked up to him for his great learning and Talmudical knowledge."

In 1885, on the death of Dr. Stern, he was appointed head of the Society's mission in London, a post for which he was singularly fitted. He knew English, German, French, Hebrew, Yiddish, Spanish, Greek (both modern and classic), Latin, Syriac, Chaldee, Felachi (the Nestorian dialect of Chaldee), Persian, Italian, and Turkish. In 1893 he removed to Bristol, in charge of the "Wanderers' Home." Here his work was greatly blessed, as many as eighty-two Jews being baptized by him up to 1902. During his missionary career he baptized 262 Jews and Jewesses.

At last, in May, 1903, his call came to higher service. Shortly before his death, though suffering greatly, he said he was "the happiest man in the world," and again, "I thank God that He enabled me to lay hold of the Pearl, and to lay hold of it with both my hands." The Society suffered a great loss when Mr. Eppstein passed away to his eternal rest. As a missionary he was to the end most able and faithful, and his life and life work will ever be remembered with heartfelt gratitude to the Almighty God for all that he was able to do through a life so fully dedicated to His service, as was that of the late John Moses Eppstein.

Ewald, Rev. Dr. F. C. In the middle of last century there was no name more familiar to the friends of Israel than that of Dr. Ferdinand Christian Ewald; and no missionary to the Jews was more highly honoured for his work's sake than this distinguished son of Abraham.

It is somewhat difficult to write a memoir of one who was too modest and retiring to say or to write much about himself: and who left but few materials from which to frame a biography, for it was his express wish that no lengthened life should be written. He felt that his record was in Heaven, and that his works would follow him. As he has been at rest for over thirty years, we think that the time has come when an account of his life should be added to that of other labourers in the same field, in which he was by no means the least conspicuous worker.

Ewald was born of Jewish parents, on September 14th, 1801, at the village of Maroldsweisach, near Bamberg, Bavaria. His parents were poor, and the education which the village offered was all they could command. Such, however, was his ability that his friends raised a fund sufficient to send him and his brother (mentioned on page 215) to a better school, where he evinced a great aptitude for languages. Later on he entered the missionary college at Basle. Whilst there he was baptized, in 1824, at the age of twenty-three, by the Rev. Dr. Von Brunn, adding the name of Christian to his patronymic. He remained at Basle for a few years longer, during which the Society paid a part of his training expenses. He subsequently graduated at the University of Erlangen. In 1829 he was accepted as a student in the Society's College, and in 1832 he entered the service of the Society. He took Lutheran orders in the same year, being ordained at Lörrach, near Basle, by the Decanus Hiltzig. These he subsequently laid aside, when he was ordained by the Bishop of London, in 1836.

In the early part of 1832, he visited his native country for the purpose of seeing his mother, his sister and her husband, who resided at Bischberg, near Bamberg, and were still of the Jewish faith. His sister told him, before he parted from her, that she believed that Jesus was the Messiah and Redeemer. His brother Dr. Paulus Ewald, had already renounced Judaism, and was Lutheran Pastor at Merkendorf, Bavaria.

Ewald's missionary career naturally falls into three periods: the first, 1832-41, spent in the Barbary States; the second, 1841-1851, in Jerusalem; and the third and last, 1851-1874, in London. His work was thus both wide in extent and lengthened in duration.

Ewald commenced his work in Africa on September 17th, 1832, by opening a mission at Algiers. The Rev. John Nicolayson, of Jerusalem, having visited that city in the spring of that year, and having met with a cordial reception, came to the conclusion that the newly-emancipated Jews (i.e., from the Moorish to the French dominion in 1830), were ripe for a missionary effort. Consequently Ewald was sent out in the autumn. His reception, however, was chilling in the extreme.

The moment he landed he was told by the Custom House authorities, when they saw the Bibles which he had brought with him for distribution, "You have chosen the worst part of the world for your good intentions; there is nothing to be done in that way here." His answer was, "This book, the Bible, has already done great things, and I trust the Lord will bless it also in this country." Discouragement crossed Ewald at every turn, for he wrote: "All those whom I met with, and to whom I stated the object of my mission, told me that there was nothing to be done here, because the people are too bad—that the Jews are the worst set of people that exist in the world—and that most of the Europeans who have come over are the outcasts of human society. I believe this to be true, but I think, because this is true, I am in my proper place; the Gospel of Christ is able to convert man, to convert even publicans to righteousness."

Ewald commenced to work amongst the Jews speaking to them and selling his Hebrew Bibles. On one day he sold as many as nineteen copies for twenty-six francs, a large sum from poor Jews; but they would not take the New Testament. He also hired a house, intending to have services there for Jews, when the French Governor-General sent him a letter forbidding him to preach. This was a great blow, virtually suspending missionary operations, and Ewald left Algiers.

His next attempt to found a mission in the Barbary States was more fortunate, and he had the honour of establishing the Society's mission in Tunis, in 1833, laying the foundation of the extensive and encouraging work now carried on by the Rev. C. F. W. Flad, the son of the Society's veteran Abyssinian missionary, Mr. J. Martin Flad.

At the time of Ewald's appointment to Tunis, which was before the days of the French occupation, the Jews were greatly oppressed by the native population. Indeed his very first experience, gained before his actual arrival, gave him an insight into the way in which this persecution was carried on. At Goletta, the port of Tunis, he met more than 300 Jewish men, women and children, who were seeing some of their friends off to Jerusalem. He says:—

"I saw a specimen of the cruel treatment the poor Jews meet with in this country. Some of those who accompanied their brethren to the Goletta sat down upon a bank, from which they could look to the ships where they embarked for Jerusalem; but soon there came a Moor with a stick in his hand, and drove them away. An old Jew, with a white beard, spoke some words to the man which I could not hear, as I was standing too far off; on this the Moor got into a passion, and smote the poor Jew repeatedly in his face. I cannot express what I felt when seeing this—'O! that the Salvation of Israel would come out of Zion; O! that the Lord would bring back the captivity of His people; then,' and only then, 'will Jacob rejoice, and Israel be glad!' Now poor Israel is oppressed everywhere more or less."

Ewald made a very successful beginning amongst the Jews of Tunis, and found an open door in that dark and benighted country. Within three months he had sold 398 Bibles, New Testaments, and portions in Hebrew, Arabic, Italian, Greek, Spanish and French, for in so many different languages had the work to be carried on.

He instituted a service on Sunday, and had much intercourse with Jews, including several rabbis, one of whom was excommunicated for visiting him. Ewald used to visit the Jewish quarter with his pockets full of tracts.

In July of 1834 Ewald visited Monastir and Susa, at both of which places he was able to proclaim the Gospel to numbers of Jews. He was back at Tunis in September, and at once resumed his intercourse with Jews. He says:—"I have from morning till night every possible opportunity for preaching the unsearchable riches of Christ Jesus our Lord to Jews and Mahometans, sometimes in my own dwelling-place—at other times in their habitations, or shops, synagogues, or in the market-place. The desire to read and to possess the Word of God is daily increasing among the remnant of Israel in this country. Even the very poor save a few shillings in order to buy the pearl of great price. Others who are even too poor to follow their example, made an agreement to pay a few pence every week. Doors have been opened for the circulation of the Scriptures along the coast and in some places in the interior."

In 1835 Ewald visited the Jews along the northern coast of Africa—Solimon, Nabal, Hammamet, Susa, Monastir, Medea, El-Djem, Sfax, Gabes, Menzel, Shara, the Island of Gerba, and Tripoli were visited, and the Gospel preached to many thousands and thousands of copies of the Bible were placed in their hands, and tens of thousands of tracts circulated. Most interesting records of this visit remain, to one of which we cannot refrain from referring. Ewald was preaching on the wild shores of Gabes, where the Jews had never so much as heard of Christ, but where the general cry was, "Give me a Bible; give me a Bible; here is the money for it!" so that he had none left for other places, at which the poor Jews cried out for the Word of God, like children perishing with hunger.

In 1836 Ewald made a visit to England for ordination, but was soon back at his work again. We cannot follow this devoted and faithful missionary in his untiring efforts for the lost sheep of Israel in Africa, and must be content with giving his own summary of his labours. On the last day of the year 1838, he wrote:—

"I have now been since 1832 on the coast of Africa. It has been my privilege to proclaim the Gospel of salvation to many thousands of the sons of Abraham during that period. To thousands I have been permitted to present the oracles of God, and tens of thousands of tracts have been put into circulation among the great mass of the Jewish population of this country. The effect produced by these various means of grace may be thus described: The greater part of the Jews know now that Christianity is not a system of idolatry, but a revelation of God built upon the Scriptures; that the precepts of the Gospel are very good and beneficial to mankind. They acknowledge, for the most part, that the only difference which exists between the Christians and the Jews is, that the former maintain the Messiah is come, and Jesus Christ is the Messiah, whilst the latter deny both, which may, however, fairly be decided by the Word of God. They perceive that true Christians are not the enemies of the Jews, but, on the contrary, their well-wishers, who provide them with the Scriptures, and pray for their real welfare. The greater part of them are now acquainted with the written Word of God, and we are able to appeal with more effect to the testimony of Scripture without being constantly told, 'These passages do not occur in our Bibles, but are a fabrication of yours, in order to make us believe that Jesus is the Messiah.'"

For three years more Ewald carried on the work, and then, owing to repeated attacks of ophthalmia, he had to return to England in 1841, after a residence of some eight years in the Barbary States.

He did not, however, long remain idle, for he was within a few months appointed to assist in the Society's Mission in Jerusalem, and he and his wife were members of the party which accompanied Dr. Alexander, the first Anglican Bishop, to the Holy City. They sailed from Portsmouth on December 7th, 1841, and reached Jerusalem on January 21st—being six weeks on the journey, which is now accomplished in nine or ten days.

For ten years Ewald laboured earnestly in the work of the conversion of the Jewish inhabitants of Jerusalem, being also chaplain to Bishop Alexander during that prelate's occupation of the see.

One of the most interesting incidents connected with Ewald's labours in the Holy City was the instruction and baptism of certain rabbis. Three, named respectively, Abraham, Benjamin, and Eliezer, had placed themselves under Christian instruction. A deputation from the Jews of Tiberias arrived to enquire whether the report was true, that fourteen rabbis of Jerusalem had embraced Christianity. The Jews of Jerusalem, very much exasperated on that account, did all in their power to avoid coming in contact with the missionaries, and removed all the books which they had previously received through the mission, in order that they might not be suspected.

Shortly afterwards two of the rabbis, Eliezer and Benjamin, known henceforth as Christian Lazarus Lauria and John Benjamin Goldberg, were baptized with two other enquirers, Isaac Paul Hirsch and Simon Peter Fränkel. The Rev. John Nicolayson, the head of the Society's mission, referring to the event, wrote: "It is not a small thing, that the apparently impenetrable phalanx of rabbinism at Jerusalem has thus actually been broken into; and two Jerusalem rabbis been incorporated into the restored Hebrew Christian Church on Mount Zion. How sore the Jews felt on this occasion you can easily conceive. They were, in fact, after all, taken by surprise, and felt sadly disappointed in having to yield up at last any lingering hope they might have had of their return."

Of the third rabbi, Abraham, Mr. Ewald said: "There was, indeed, something which marred my joy on that occasion, which was the absence of rabbi Abraham. For years had he been the faithful companion of rabbi Eliezer and rabbi Benjamin; he had the same convictions, but he could not leave his wife; the struggles between natural affection and spiritual blessings were too hard for him, and he returned." Ewald witnessed other interesting missionary events at Jerusalem, which had a great bearing upon the subsequent history of the Society; namely, the baptism of John Moses Eppstein, and the ordination of Messrs. Tartakover, A. J. Behrens, Sternchuss, Murray Vicars, and Henry Aaron Stern.

During the early part of his sojourn there, Ewald had the great misfortune to lose his wife, who died on January 16th, 1844. He brought his motherless children to London, but returned to Jerusalem in 1846, just after his second marriage. In the same year he published a "Journal of Missionary Labours in the City of Jerusalem, during the years 1842-4," which are exceedingly interesting reading, even after this lapse of time.

It is striking to note that at that time the Jewish population of Jerusalem was only 6,000, out of a total of 18,000; whereas the Jewish population now [1909] numbers 60,000, out of a total of 80,000.

Ewald was compelled to leave the East, owing to ill-health, in 1851, when he became the Society's senior missionary in London. He at once made his way into the hearts and homes of many Jews, and founded, in November, 1853, an institution for poor enquiring Jews, called "The Wanderers' Home." Such was its success that within five years 303 Jews and Jewesses had availed themselves of its benefits, no less than 150 being baptized; 76 entered the Operative Jewish Converts' Institution, and six went to the Society's College. In 1858, owing to lack of financial support, the Home was closed. It was, however, re-opened in 1860, and has, under Dr. Ewald's and successive management, been the means of influencing large numbers of Jews in a Christian direction.

Ewald's reports of his work are full of encouraging missionary facts. He was in labours "most abundant," both for the Society and the "Wanderers' Home." For nineteen years he was at the head of affairs, and at least forty Jewish families in London were brought through his means to faith in Christ. He was one of the ablest missionaries who ever served the Society.

In 1858 Ewald thus wrote of the work: "Certainly, mighty changes have taken place amongst those Jews to whom the missionary has not been debarred an access. If you go into their houses, you find on their table the Bible, the Old and New Testament, just as you see it on the table of Christians, and I have seen the authorized version of the Bible not only in private houses, but in the synagogue. When you converse with intelligent Jews, you soon observe that they have read the New Testament, and other Christian books and that they know what the fundamental doctrines of Christianity are, namely: the fall of man; the redemption of mankind through the Lord Jesus Christ; the atonement; the Deity of Christ; the doctrine of the Trinity, &c.; and they know also that every true Christian believes these doctrines. Then, much of the animosity towards converts has been gradually removed, by the number of Jews who have embraced Christianity. You cannot meet with many Jewish families who do not count among their relatives some converts. I have myself heard Jews defending their friends, not for having embraced Christianity, but from the alleged imputation of having embraced it through impure motives. The more Christianity gains ground in the Jewish community, the more will friendly feelings arise towards those of their number who conscientiously look upon the Lord Jesus as the Christ. Amongst fifty thousand Jews in England we reckon three thousand converts. In London alone there are eleven ministers of the Lord Jesus Christ who are converted Jews, preaching the Word of Life to perishing sinners, whose ministry the Lord owns by granting them many souls for their hire. These thousands of converts are as a salt in the earth, and through their instrumentality a work is carried on silently and quietly in this country. They have all acquaintances and friends, to whom they speak occasionally of the Lord Jesus; and thus true religion is spread among the Jews."

When, in 1870, Dr. Ewald, owing to increasing years, retired from the mission, he could thankfully look back upon a successful career, whether passed in North Africa, Palestine, or London. During his residence in the metropolis hundreds of Jews were baptized, out of some thousands instructed by him.

Dr. Ewald died at Gipsy Hill, London, on August 9th, 1874, at the age of 73 years.

Ewald published in 1856 a German translation of "Abodah Zarah" (Idolatrous Worship), the name of one of the treatises of the Mishnah, of the Tosefta, and of the Babylonian and the Palestinian Talmud, for which his University conferred upon him the degree of Doctor of Philosophy. A distinction which he valued still more highly was the degree of Bachelor of Divinity, which honour was conferred upon him by the Patron of the Society, the Archbishop of Canterbury, in consideration of, as the diploma stated, his proficiency in the study of divinity, of Hebrew and Oriental languages and literature; and also of his missionary labours and eminent services in the promotion of Christianity amongst the Jews.

The then Bishop of Carlisle (Dr. Montagu Villiers) described Dr. Ewald as a "missionary genius," a description fully deserved for his ability and devotion to the work to which he gave his life.

Ewald, Dr. Paulus, a brother of the preceding, also embraced Christianity. He was lecturer at the University of Erlangen, and later became Pastor of Pappenreuth, Bavaria. He published a translation of the Talmud tract, "Pirke Aboth" (The Ethics of the Fathers), in 1825.

Ezekiel, Hakim David, a physician and famous Talmudist at Bagdad, and son of a rich Jew, was baptized there in 1850, and subsequently laboured as a colporteur in the mission.

Falk, Max, Hungarian statesman and journalist, born at Budapest in 1828, became a Christian as a student at the University. He displayed great talent as a writer and politician. In 1866 he was appointed as instructor of Hungarian to the Empress Elizabeth. The next year he became editor-in-chief to the "Pester Lloyd," raising that paper to a high level of excellence. In 1869 he was elected a member of the Hungarian House of Representatives. The Emperor of Austria has decorated him with the Komthur Cross of the Order of St. Stephen.

Fanta, Kendy, together with Beru and I. Jasu, were indefatigable in proclaiming the Gospel of salvation to their brethren during the captivity of the missionaries in Abyssinia.

Faro, Aharon Gabai Rodriguez, a rich Portuguese Jew living in Holland in the seventeenth century, was converted through reading Ragstatt de Weile's tract, "de Heerlykheyd Jesu Christi," and having heard of an attempt that was made by a Jewish teacher to murder the author, he decided to be baptized by him. Ragstatt himself mentioned the case in the sermon which he preached on the occasion on Ps. ii. 6.

Fauber, of Gran, a highly respected Jew in Pesth, was baptized in 1847.

Fay, I. L., was won for Christ in 1820 by the L.J.S. missionary L. D. Mark, who laboured at Offenbach. Fay studied theology and became Pastor in the Canton of Zurich, Switzerland.

Fels, Christian Leberecht, born in 1640, became eventually Rabbi in Prague. After embracing Christianity at Cöthen, he returned to Prague and claimed his patrimony, but the Government authorities refused to sanction it unless he became a Roman Catholic. So he had to seek his livelihood by teaching Hebrew and rabbinics in various schools and Universities. To convince his brethren of the truth of Christianity, he wrote in German a treatise under the title "Hodegus Judæorum" (Frankfort and Leipzig, 1703), in which he, besides the Scriptures, adduces proofs from the Targums and the Talmud in favour of Christianity. He published a Latin Hebrew Grammar under the title "Brevis et perspicua via ad linguam sanctam" (Sunderhausen, 1696). Also "Brevis et perspicua via ad accentionem," 1700. No less than 52 Jews were influenced by him to accept the Gospel. He held a Professorship at Wittenberg, but on account of war he had to leave, and went to Verden and Lubeck, where he gave lessons. He died in the faith at Hamburg in 1719.

Ferdinand, Philip: "Hebrew teacher; born in Poland about 1555; died at Leyden, Holland, 1598. After an adventurous career on the Continent, during which he became first a Roman Catholic and afterward a Protestant, he went to Oxford University, and later removed to the University of Cambridge, where he was matriculated Dec. 16th 1596. He claimed a pension from the 'Domus Conversorum,' which was paid Feb. 3rd, 1598, and receipted for by him in Latin, Hebrew, and Greek. The same year he was attracted to Leyden by Joseph Scaliger, who obtained a professorship for him. Scaliger himself acknowledges having learned much from Ferdinand, in the short time he was at Leyden. Ferdinand's only publication was a translation of the six hundred and thirteen commandments as collected by Abraham ben 'Kattani' in the Bomberg Bible (Cambridge 1597.)

"The following is a list of his writings: 'Dictionary of National Biography'; Wood, 'Athenæ Oxnienses,' ed. Bliss, i. 677; Cooper, 'Athenæ Cantabrigienses,' ii. 239; Scaliger, 'Epistolæ,' pp. 208, 594, Leyden, 1627; 'Transactions of the Jewish Historical Society,' Eng. i. 27."—Jewish Encyclopædia.

Finkelstein, Rev. A. M., had a school for Jewish children in Philadelphia in 1885.

Finkelstein, Rev. Samuel, a convert from Russia, emigrated to Australia and became pastor of a German church at Melbourne, where he also founded a mission to the Jews in 1868.

Flegel, Petrus, a convert, was Professor of Hebrew at the University of Strassburg in 1564. More is not known of him.

Fleischalker, Rev. J. C, was educated at St. Chrischona College, near Basle. He laboured for a time as L.J.S. missionary in Jerusalem, where he was ordained by Bishop Gobat. In 1868 he became pastor of St. George's Episcopal Chapel, New York. He was a true servant of God.

Fortunatus, Wilhelm, a physician, became a convert to Christianity through the simple reading of the New Testament, and was baptized in Baden in 1639, (Wolff, Bibliotheca Hebraica 1, p. 564).

Fould, Achille, French Statesman and Minister of Finance under two Napoleons, born in Paris in 1800 died in 1867. In the Jewish Encyclopædia, it is stated that he married into a Protestant family, and his children were educated in that faith, but he never formally abjured Judaism, though he was buried with the rites of the Protestant Church. But de le Roi states that in his ripe age, with full convictions, he joined the Reformed Church, of which he had always been a true member. The two statements are easily reconciled. He was a regular attendant at that Church for many years, but was only baptized in his old age. (See "Jewish Intelligence," 1868, p. 13.)

Franco, Rabbi Solomon, baptized in London in 1670. Wolff in Bib. Heb. 1678 records the fact that he took Ps. lxxxv. 11 as his motto, "Truth shall spring out of the earth," and tried to convince the Jews that the earthly promises to Israel have a higher spiritual meaning in their being realized in Christ Jesus.

Franco, Abraham and Jacob, Portuguese Jews, who had once the first city houses in London. Their posterity have all become Christians, according to Peixotto.

Frank, Rev. Arnold, born in Hungary, baptized in 1877 at Hamburg, studied theology at Belfast, was appointed missionary at Altona in 1884, where he [1909] still labours faithfully with tokens of divine blessing. He is the author of a pamphlet entitled "The Jewish Problem and its Solution" (Belfast, 1883).

Frankel, Dr. B., has written his own history entitled, "Das Bekenntniss des Proselyten, das Unglück der Juden und ihre Emanzipation in Deutschland" (Elberfeld, 1841).

Frankel, Rev. E. B., was first a missionary of the British Society, and then entered the service of the L.J.S., and laboured successfully at Jerusalem until 1869, where he had the privilege of baptizing his own brother. From Jerusalem he was transferred to Damascus, where he laboured for some years both as a missionary and chaplain to the English community, holding evening classes and meeting the Jews at the book depôt; the latter was once set on fire. Then he went to Tunis, and together with his son-in-law, the Rev. E. H. Archer-Shepherd, laboured faithfully till he retired to Bournemouth, where he died in the Lord.

Frankel, Dr. Ivan, Medical Councillor in Berlin, became, as a convert, a great friend of the Jewish mission, and attended the Missionary Conference in 1870.

Frankheim, a convert in Breslau, wrote two books: 1, "Doctrine of Cohesion" (Breslau, 1835), 2, "Popular Astronomy" (ib., 1827 and 1829).

Frauenstadt, Christian Martin Julius, German student of philosophy, born at Boyanawo, Posen, 1813; died at Berlin, 1879. He was educated at the house of his uncle at Neisse, and embraced Christianity in 1833. He wrote, "Studien und Kritiken zur Theologie und Philosophie," Berlin, 1840; "Ueber das Wahre Verhältniss der Vernunft zur Offenbahrung," Darmstadt, 1898; "Aesthetische Fragen," Dessau, 1853; "Die Natur wissenschaft in Ihren Einfluss auf Poesie, Religion, Moral, und Philosophie," ib., 1885; "Der Materialismus, seine Wahrheit und sein Irrthum," ib., 1856; "Briefe über die Natürliche Religion," ib., 1858; "Lichtstrahlen aus Immanuel Kants Werken," ib., 1872. He also wrote much about Schopenhauer's philosophy, whose works he edited in six volumes.

Freshman, Rev. Jacob, was the son of a Hungarian Rabbi, who settled in Quebec, Canada, in 1855. His father officiated in the synagogue there for three years, and after becoming convinced of the truth of Christianity together with his wife, four sons and three daughters, were all baptized by the Rev. J. Elliot, then President of the Montreal Methodist Conference. Freshman, senior, was soon appointed as a Pastor among the Germans in the province, and laboured in this office for nine years. On account of his ability and learning, the degree of D.D. was conferred upon him. Several Jews were also brought to a knowledge of the truth through his ministry. He died through an accident in 1875. His son Jacob was an equally able and zealous man, established a mission to the Jews in New York City under the name, "Hebrew Christian Work." By his popular lectures to Christians on Jewish subjects, and by his earnest addresses to Jews, he won the hearts of both, and glorious results followed his ministry. Many of the converts became themselves ministers of the Gospel. Having built a church especially for this work, he retired from the mission to carry on private ministerial work.

Frey, Rev. (Joseph Samuel) Christian Friedrich, born at Stockheim, near Wurzburg, in 1771. His father was an assistant rabbi, in good circumstances, and a distinguished opponent of Christianity, owing to his wife's brother having become a Christian. The children were early prejudiced against Christianity by their home teacher, who read to them the story about Jesus as given in the "Toldoth Yeshu." At the age of eighteen Frey became a teacher and a precentor in small congregations. In the course of his wanderings he met a Christian merchant, who induced him to enquire into Christianity, and this happened repeatedly with others. He then learned the trade of shoemaking, and was finally converted in 1798, at Prenzlan, when his master, a worldly man, dismissed him on account of attending prayer meetings frequently. Encouraged by Christian friends he went to Berlin, and applied to Pastor Janicke for admission into his missionary training school in 1800. From there he went to London. Then, after holding meetings with Jews in Bury Street, Spitalfields, he wrote a most touching appeal to the Committee of the L.J.S. (or rather to those earnest Christian men who formed themselves later into a Committee) in 1801, and thus he gave the first impulse to the establishment of the London Society for Promoting Christianity amongst the Jews in 1809. (See "Our Missions," p. 19).

Of Frey's converts at that time an excellent one was Erasmus H. Simon, who after his baptism studied theology at Edinburgh, and went with Thelwall to Amsterdam, in 1820, to work in that city amongst the Jews, as he knew the Dutch language. In 1816 Frey went to America, where he assisted in the reconstruction of the already existing American Society for Evangelizing the Jews, under the title of "The Society for Ameliorating the Condition of the Jews in New York," under which he laboured for some time.

Frey is the author of a long and learned dialogue, entitled "Joseph and Benjamin;" also of a Hebrew Dictionary.

Friedberg, Emil Albert von, born in Kanitz, 1837, studied law in Berlin and Heidelberg, became eventually Professor of Ecclesiastical Law at Leipzig in 1869, and was ennobled in Wittenberg. His published works on Church law are too numerous to mention here. (See de le Roi, vol. ii. 230, 231).

Friedberg, Heinrich, born in Friedland, 1813, also a great lawyer, became, after holding important offices of state, Minister of Justice in Prussia, and received from the Emperor Frederick the Order of the Black Eagle.

Friedberg, Eduard, also born in Friedland, in 1827, and evidently a relative or a brother of the preceding was baptized by Pastor Ideler.

Friedenthal, Karl Rudolf, embraced Christianity together with his parents and the whole family. In 1838 the family bought an estate near Neu Silesia, where they did much in the diffusion and strengthening of evangelical life in the midst of a Roman Catholic population. Friedenthal was born in Breslau, 1827, studied law, held offices under the Government, and then retired to the family estate, devoting his time to good works. He published a pamphlet in 1864, entitled "Solus Republicæ Supremæ," in which he strongly advocated the organization of charity to the poor. He was elected a member of the Reichsrath. During the Franco-German war he volunteered for the purpose of nursing the wounded. He died in 1890. A near relative, Major A. D. Friedenthal, likewise became an evangelical Christian.

Friedlander, Benjamin, born 1773, the son of David Friedländer, the friend of Mendelssohn, embraced Christianity at the age of 61, together with his wife. They, in this respect, followed the example of their children. The whole family were decided Christians, and one of them, Dr. Julius Friedländer, wrote a history of the Reformation, and a history of Numismatics, and other historical works.

Friedlander, Ludwig, born in Königsberg, 1824. As a Christian he became Professor of classical Philology and Archæology. He wrote "Wörterverzeichniss zu Homer," Leipzig, 1860; "Homerische Kritik von Wolf bis Grote," Berlin, 1853; "Darstellungen aus der Sittengeschichte Roms," 3 vols., 1862-71, in which his Christian principles especially appear.

Friedlander, Rev. Zebi Herman, a native of the Archduchy of Posen, was baptized by Dr. Ewald, in London, about 1862. By his piety and affectionate gentle disposition he exercised a salutary influence over the enquirers, whom, under Dr. Ewald, he also instructed. In 1870 he was sent by the L.J.S. to Tunis, after having laboured for a short time at Manchester. In 1873 he was transferred to Jerusalem, where he was ordained by Bishop Gobat. The Jerusalem Jews revered him more than any missionary before, because he had manifested to them practical love by being very charitable to the poor refugees from Russia, in 1885. He was chiefly instrumental in founding the Jewish agricultural colony at Artouf. He edited at that time a paper entitled, "Tidings from Zion." He went later on to New York, where he edited "The Peculiar People." He died there whilst engaged in prayer on his knees.

Friedman, Rev. George, a convert of Pastor Faltin, in Kischineff, became his assistant there about 1885. He then translated the Lutheran Catechism into Hebrew. Having afterwards sojourned for a time in Jerusalem, he went from there to London, and was after a while appointed by the British Society as missionary at Wilna, and he has since been doing faithful work for the Master in various towns in Russia. In 1895, the year of the great and horrible pogroms, he rendered great and immortal service by consoling and supporting the poor suffering Jews.

Friedmann, Paul, born at Berlin about the middle of the nineteenth century. Although the son of a Jewish convert, he may exceptionally be mentioned here, as he is a very suitable illustration of the fact that Christians of Jewish origin cherish in their hearts warm affection to the people from whom they have sprung. Moved by a feeling of compassion towards the Jews, who suffered persecution in Russia between 1880-90, he visited the land of Midian in 1890, with the intention of founding a colony there. He, after due negotiation with the Egyptian Government, actually founded one in 1901, on the east side of the Gulf of Akabah, but the new colony did not last more than two months. Internal dissensions broke out between the leaders, who were Christians, and the Jews. Friedmann, who had sunk 170,000 marks in the project, brought a suit against the Egyptian Government for £25,000. The Russian Consul in Cairo also opened an investigation, and violent denunciatory articles appeared in the Egyptian press, especially in connexion with the death of one of the settlers, who had been forced to leave the encampment because of insubordination. In connexion with the venture Friedmann privately published "Das Land Madian," Berlin, 1891.

Friedmann, Rev. Ben Zion, a native of Russia educated in the strictest school of the Pharisees, emigrated to Palestine between 1870-80, took up his abode in Safed, where he studied the Talmud with the other disciples of the Hahamim in the Beit-hamedrash. Whilst there he found Jesus Christ as his Saviour. In the same place he has been working as a missionary among his former friends and companions for many years, and is certainly regarded by them as one who has not, by embracing Christianity, forfeited a share in the world to come. Mr. Friedmann has been to a great extent the means of establishing a hospital for the Jews in Safed and a school for their children. He is the author of a tract, "Or Haolam" ("The Light of the World"), and he translated "Gideon and the Angel of the Lord" into Hebrew.

Friedrich, J. C., wrote several works, among which are these—"Die Söhne Jacobs," "Weissagungs parallelen mit Virgil," Breslau, 1841, "De Christologia Samaritanum," Leipzig, 1881.

Frohling, Carline, a Swedish converted Jewess, laboured as assistant missionary at Stockholm, in 1880-82, by conducting an industrial school in which poor Jewish children were taught useful work, and by visits among the resident families, and spreading the Gospel.

Fromman, Dr. Heinrich Christian Immanuel, physician and author, was one of the most distinguished converts in the first half of the eighteenth century in Germany. He had been studying in Dessau, under rabbi David Fränkel, when one day he visited a tailor who, on seeing him, began to weep. Asking for the cause, the tailor said that he was grieved by the thought that such a nice young man should be lost. Fromman thereupon rebuked him sharply—but the tailor did not mind it—and offered him a New Testament, urging him to read it. He went away, but came again another time and asked for the same Book, but when he saw it was written in German, which he could not read, he threw it on the table and left the house. He then went to a bookseller, wishing to buy a Bible, who demanded a thaler for it, which he could not afford to pay. However, the tears of the tailor gave him no rest, and at last he bought the German Old Testament, and spent whole nights in learning to read. Having acquired this knowledge, he was glad to receive the New Testament and to study it diligently. He then went to Gotha and confessed his faith in Christ, and was baptized about 1722 or 1723. During his study of medicine, he translated the Gospel of St. Luke into Judæo-German, in 1730. Later he translated other parts of the New Testament. Having written the tract, "Das Licht am Abend" ("Light at Eventide"), which is still circulated and appreciated among the Jews, he managed to acquire the art of setting up type and of printing when he was an inmate of the Callenberg Institute, and produced the work with his own hands as well as mind. He also wrote and translated other Christian books, and composed the fundamental part of the rabbinic commentary on St. Luke, which Dr. Biesenthal perfected and brought to light.

Fuerst, Dr. A., a native of Pommern, Germany, when only fourteen years old, heard the L.J.S. missionary Moritz discussing Christianity with the Jews in his native town, and received from him a Bible. Another time he received a tract from the L.J.S. missionary Hartmann, which made a strong impression upon him. After studying in a seminary for teachers, in Schneidemuhl (Posen), he went to England, and was instructed and baptized by the Rev. Ridley Herschell in 1856. Subsequently he was appointed by the British Society as a missionary in England. From 1867 to 1871 Dr. Fürst laboured among the Jews in Stettin. He then entered the service of the Free Church of Scotland, and was stationed at Prague, Amsterdam, and Strasburg, and latterly he retired to Stuttgart, where he still bore testimony to the Jews of the assured hope of salvation, through his Master whom he so long and faithfully served. Dr. Fürst was a fine scholar, and he wrote a book entitled, "Christen und Juden Licht und Schattenbilder aus Kirche und Synagoge," Strasburg, 1892.

Gans, Eduard, born in Berlin, 1798, studied, and through the influence of the philosopher Hegel, embraced Christianity in 1825, and in 1828 became professor in the Berlin University. He wrote, among other works, "Das Erbrecht in Weltgeschichtlicher Entwickelung" (4 vols.), Stuttgart, 1834, which was translated into French by Leoménie, Paris, 1845; "Ein System des römischen Civil Rechts," Berlin, 1827. He edited Hegel's "Geschichte der Philosophie," and "Jahrbücher für wissenschaftliche Kritik." He died as professor in 1839.

Gelbflaum, Rev. Isidor, was born in the city of Warsaw, in Russian Poland, in the year 1865, of orthodox Jewish parents. We cull the following from his autobiography:—"My father was a corn merchant in very comfortable circumstances. His desire from the day of my birth was to bring me up in strict adherence with Rabbinical traditions, and I, on my part, followed dutifully and cheerfully the guidance of my dear father. But very early in my career, God graciously intervened, and in 1877 I came into contact with a colporteur of the British and Foreign Bible Society, who sold me a copy of the Hebrew New Testament. Though I was only then in my thirteenth year, I nevertheless read the newly-acquired treasure with intense longing to find out whether Jesus of Nazareth was the Messiah. I used diligently to read the New Testament whenever the opportunity presented itself. One day my father suddenly came into the room where I was reading the Acts of the Apostles. He immediately demanded the production of the book, and I instantly gave it to him. A few weeks later on I had occasion to be in the market-place, and I purchased another copy of the same colporteur, which I read with greater caution. Although I thus read the Book again and again, I could not understand it, much less could I apply its contents. I was like the Ethiopian eunuch, and needed some one to explain to me the meaning of the revelation of God's purpose to mankind. Soon after an event occurred which contributed greatly to determining my spiritual future. My parents, noticing the abatement of my zeal for rabbinical Judaism, decided to send me to a Yeshiba, and they determined on Pressburg, in Hungary. I had not been in Pressburg more than a week, when I was brought into contact with a Hebrew Christian missionary from Vienna, who was visiting the place at the time for missionary work. He spent over an hour with me explaining the things of God, and directing my attention to the Messiahship of the Lord Jesus. I remained in Pressburg till the spring of 1881, after which I returned to Warsaw. In 1885 a Protestant Christian lady in Warsaw became interested in me, and by her advice, and with a letter of introduction to the late Rev. Dr. Stern, I came to England in June of that year, only to find that my would-be instructor had been called home to his rest. I waited till the arrival of the Rev. J. M. Eppstein, who instructed me and subsequently baptized me in 1886. I then entered the Operative Jewish Converts' Institution, and passed the following two years there in happy association with other converts to Christ. In 1888 I offered my services to and was accepted by the London City Mission, and worked among my brethren in the East End of London till March, 1893, when I was appointed by the British Society, and ultimately sent to Leeds. Since coming to that city, I have been the humble instrument, in God's hand, of leading many of my brethren to Christ, two of whom have become Christian ministers, one in the west of England and the other in the United States of America. A third convert given to me is an earnest Sunday school teacher, and a fourth a local preacher."

Gellert, Alexander, was a missionary of the L.J.S., first in England and then, in 1861, in Roumania, where he had some fruits of his labours, and died in 1870.

Gelling, Michael, was born 1597, and baptized 1616. He translated in Hamburg R. Isaac Troki's "Chizzuk Emunah," 1633, into German. Dr. John Müller made use of this MS. in his "Judaismus detectus," 1694, and it came into possession of M. Chr. Ziegra. Wolff in his "Bibliotheca Hebraica," iv. p. 639, gives detailed information about this MS. and a specimen of Gelling's translation. Bishop Kidder wrote a refutation of the "Chizzuk Emunah" in his "Demonstration of the Messiah," in 1694. Jacob Gusset likewise in his "Controversarium adversus Judaeos ternio," Dortrecht, 1688. The whole was edited by Arnold Borst, and published in 1712, at Amsterdam, under the title, "Jesu Christi Evangeliique Veritas, salutifera, demonstrata in confutatione libri Chizzuk Emunah." The Rev. A. Lukyn Williams is now answering the same in English, and the writer is translating it into Yiddish.

Germanus, Johannes Isaac Levita, having been convinced that Isaiah liii. was a Messianic prophecy and fulfilled in Jesus, was baptized with his wife and his son Stephen by Joh. Draconites in 1546. Later he became professor of Hebrew in London and in Cologne. He wrote a controversial work entitled: "Defensio veritatis Hebraicae," Cologne, 1558, also a Hebrew grammar, "Mebo Imre Shofar," which passed through several editions; a treatise on the book of Ruth; and translated some of the works of Maimonides and Juda Ibn Tibon into Latin. His son, Stephen, who was a physician, translated the prophet Malachi into Latin.

Gerold, Rev. G. L., was a rabbinical student in Breslau, baptized by Dr. Stern in the year of his death, graduated at Cambridge, was ordained in 1898, and is now Rector of Easthope, Much Wenlock, Salop, in the diocese of Hereford.

Gerson, Christian ben Meir Biberbach, born at Reeklichhausen, August 1, 1567, received the usual Talmudical education, and was a teacher in several places. A neighbour, who was a Christian woman, borrowed from him ten pence, giving him as security a Lutheran New Testament. Curious to know the source of the Christian errors, he and his two brothers-in-law read it with much amusement. Yet finding there quotations from the Old Testament, he continued reading it more earnestly, comparing Scripture with Scripture, until his conscience was awakened and felt the need of salvation through Christ. He wrote afterwards—"I found such light, for which I have to thank the Lord God all my life." He was baptized by Pastor Silberschlag at Halberstadt, October 19, 1600. Gerson's son Stephen was baptized years later, but his wife got a divorce from him. He then taught Hebrew at Copenhagen, and eventually, after being persuaded by friends, he became a preacher of the Gospel. Testimony is given him that he heartily loved his people, and defended them against blood accusations. His works are: "Des Jüdischer Talmud fürnehmster Inhalt und Widerlegung," Gislav, 1707, Gera, 1613. A German translation of the eleventh chapter of Tract Sanhedrin. Gerson died on October 22, 1642, only 47 years old, as a preacher of the Gospel, in poverty. He was pastor of two parishes, receiving a stipend of six gulden, and had to work as a farm labourer for his living. In the Jewish Encyclopædia it is stated that Gerson was drowned at Roelheim, September 25, 1627. Here is a specimen of the contradictory statements of historians.

Gerson, Rev. Marks, was born in Kovno, Poland, in 1879. His father died when he was four, and his mother when he was thirteen. Up to that age he received the usual Jewish education and his elder brother kept him at school for another year, but then he had to make a start to earn his own living. He worked with relatives for five years, and then came to London, where the "Hebrew Christian Testimony" was instrumental in leading him to Christ. In 1898 he was admitted into the Operative Jewish Converts' Institution, and in December of the same year was baptized by the Rev. G. H. Händler in Christ Church, Stepney. In June, 1899, he was confirmed by the Bishop of Stepney, and in 1901 he was accepted by the Church Missionary Society for training first at Clapham Common, then at Blackheath, and subsequently at the College in Islington. On the 18th of June, 1905, he was ordained in St. Paul's Cathedral, and since then he has laboured with good success in India: being stationed at present in Calcutta.

Gerstman, W. A., was a missionary of the L.J.S. at Jerusalem in 1837, and then on account of illness was transferred to Constantinople in 1840.

Ginsburg, Rev. Dr. Christian David, born at Warsaw, December 25, 1821, embraced Christianity there in 1846, was missionary of the British Society in Liverpool till 1863, when he retired in order to devote himself entirely to literary work. Dr. Ginsburg contributed a considerable number of valuable articles on Jewish topics to Kitto's Encyclopædia, published a book on the Karaites and Essenes, and a full account in English of the Kabbalah, its doctrines, development, and literature. But he will be especially remembered for his massoretic studies, and translation of Elias Levita's "Massoreth-ha-Massorah" in 1867, and of Jacob ben Hayim's "Introduction to the Rabbinic Bible," published in the same year. He was on the Revision Committee of the Old Testament. He edited the Massoretic Critical Text of the Hebrew Bible for the Trinitarian Bible Society, 1894, and also Salkinson's translation of the New Testament into Hebrew, 1886.

Ginsburg, Rev. J. B. Crighton, was instructed and baptized by the L.J.S. missionary Hausmeister, at Strasburg. After doing good work in England, and not without results, he laboured for many years in Algeria. Among his converts there were Moses Ben Oliel and T. E. Zerbib. He then laboured faithfully in Mogador, amidst many difficulties and trials, and lastly he had the charge of the mission at Constantinople from 1886, till the time of his death there, when he entered into the higher service of Heaven.

Goldberg, Dr. John Benjamin, was one of a number of rabbis and learned men, who were converted to Christianity in Jerusalem in the first half of the nineteenth century. He was baptized in Christ Church, Jerusalem by Nicolayson, in 1843. He had consequently to undergo much persecution and loss of property. In 1847 we find him as a preacher of the Gospel to his brethren in Cairo, and then, on account of illness; he was transferred to Salonica. In 1851 he was appointed as missionary at Constantinople, and from there he went, in 1860, to Smyrna. Goldberg was a most spiritually-minded and lovable man. His latter years he spent in England, and contributed to the "Hebrew Christian Witness," in 1874, two learned and very valuable and extensive articles on "The Language of Christ," and on "The Future Division of the Land of Israel."

Goldberg, Johann Peter, missionary to the Jews. We give the following extracts from his life and work, edited by his son-in-law, the Rev. J. A. Hausmeister:—

"It might appear strange that Goldberg should so soon give up his acquired profession and become a teacher; but the fact is, that, from his earliest years, he showed a disposition more for intellectual employment than for business, for the latter he never displayed any great talent. At the same time, he did not conceal his religious, or, rather, anti-Jewish tendencies, as he was always open and straightforward. These were in his case tolerated, because he was respected on account of his learning, and in a few years he was duly appointed as teacher of the whole Jewish community.

"Concerning his conversion, he, in his reminiscences, tells the story thus: 'On New Year's eve, 1803, I and several Jews went, out of curiosity, to the Hall, where the congregation of the Moravian brethren worshipped. Here, I heard, for the first time, of the birth, the destiny, the suffering, death, and the resurrection of our Saviour, and seized by a kind of foreboding feeling, my heart was filled with joy and happiness. Deeply touched, I left that sacred house with the resolve to visit it often, and the impressions of the love of God to men were so forcibly within me, that they also accompanied and refreshed me in my sleep. Yet, alas! this beneficial impression vanished soon, by reason of the implanted prejudices against Christianity, and of the unbelief which had already taken root in me, even in the Scriptures of the Old Testament. But since that night I felt, more and more, a disconsolate emptiness in my heart, though I continued, at a distance, from the way of life.' We hear here the knockings of God on the door of an erring heart, which refused to open itself. How often must the gracious God visit a man, now with love and then with affliction, before He can gain admittance into his soul. But a Jew has still more difficulties to contend against; for the prejudices against Christianity, which he imbibes from his youth, arise from the natural heart as soon as it has come under the influence of the truth. He has to contend not only against the enemy of unbelief, but also against the enemy of superstition, which bars his way in every direction. Though Goldberg was surrounded by various Christians at Neuwied, and came, sometimes, in contact with the Moravian brethren, yet many years passed before he submitted to the Word of God, and found the peace which the world can neither give nor take away. It is very telling for the character of Goldberg that he chose Neuwied for his home. With his former principal at Hamburg, he continued a friendly correspondence, and received from him repeated invitations to return to the situation, where every prospect for his advancement and happiness awaited him. But he was firm, and felt no matrimonial inclinations for the rich merchant's daughter, but rather chose for his partner the daughter of Solomon Rubens, the Jewish butcher at Neuwied. They were married in 1806, and she brought him something better than money—a true and loving heart; which helped him to carry his burden, and was ready with him to cast that burden upon the mighty shoulders of the Saviour, and to participate in his joy and peace. Nevertheless, many a rivulet flows into the Rhine, and the couple had to drink much of the bitter waters of Marah, before they tasted of the cup of salvation. I will only mention a few instances:—

"When Goldberg established his own home, he resumed his connexion with his family, not only by correspondence but by paying them a visit, which he had long yearned to do. In the very fruitful year of 1811 he started upon his journey, in spite of the dissuasion of the Austrian ambassador at Frankfort, who had told him that he was liable to punishment in his country, because he had failed to present himself for military service. Safely arrived at Regensburg, the superintendent of the police refused at first to give a visé to his passport for Austria, as it had not the signature of the ambassador, but he and his wife at last prevailed over the officer. In Vienna, again, the police told him that he would have to be transported home as a transgressor of the law, but through the influence of a banker, a cousin of Goldberg, and by means of a bribe, he was permitted to remain some time in Vienna unmolested. On his return journey to the Rhine he experienced immediate Divine protection, even in a more striking manner. He had made this journey on foot, and came one day very tired to a village and rested a little in an hotel. Black clouds covered the sky and announced the approach of a storm, when Goldberg resumed his march, though against the warning of the hostess, as he was very anxious to see his wife and children as soon as possible. As soon as he entered a thick forest, the rain came down in torrents, accompanied by thunder and lightning, and the wanderer had to stop. There was an open space in the forest with only a few stumps of trees in it, and he was meditating upon which of the stumps he should sit down. He decided for the one which stood on the right. Scarcely had he sat down, when the stump on the left was struck by lightning and shivered to pieces. He was thus much impressed with the wonderful protecting care of the providence of God.

"The Jews have many nice customs and rites as well as beautiful prayers. When the Spirit of God will some day revive this people, then will many a Jewish form and custom, which is now performed like an empty ceremony, be exercised in spirit and leave a blessing. One of these customs is, that after the service on the Sabbath and on feast days, the children approach the parents, who lay their hands on them and bless them. Also, when a Jew goes on a journey, the members of his family follow him and pronounce a blessing. It was so before Goldberg started on his journey that his mother-in-law laid her hands on his head, blessed him, and then added: 'Farewell, we shall never see one another again.' Yet Goldberg could not believe that these parting words would be fulfilled. When on his journey back he spent a night at Regensburg, and awoke early in the morning, there suddenly appeared to him near his bed, the form of a friendly woman, dressed in white, who looked at him complacently. He recognized her as his mother-in-law, looked at his watch, it was four o'clock, and was greatly astonished. He rose up and resumed his journey, and when he arrived at Frankfort, he met a Jew from Neuwied, of whom he enquired after his family, and was told by him that they were all well, and at last that his mother-in-law had died. Now he understood the meaning of the apparition. He used often to refer to this event and say: 'You know that I am no believer in ghost stories, yet I have, myself, experienced, and am convinced, that spirits can be in communication with one another.' Deeply moved, he returned to his family, and his arrival was to them a great comfort.

"We should have thought that all these experiences would have caused Goldberg to think right earnestly of making his peace with God, but this was not yet the case. When a man does not read the Word of God with prayer, and does not seek the influence of the Holy Spirit, no conversion can take place in his heart. Goldberg, at this period, had lost all faith in the Bible. He belonged to a society of so-called enlightened Jews at Neuwied, who contributed to a periodical entitled 'Measaph.' He, himself, wrote many nice Hebrew articles, with the object of enlightening his co-religionists, though his own mind was yet surrounded by darkness. His Jewish friends and some Christians used to read novels together, and lived according to the pernicious principles which the frivolous books inculcated. But though he was a member of this circle, yet the good hand of the invisible God kept him from falling into gross sins, so that all his experiences of Divine help and protection contributed, at least, to maintain in him the fear of God. He used often to speak of this with great thankfulness.

"The Lord had also continually given him a cross to bear, in order to bend his stiff neck. In those times of dreadful wars, Goldberg, on account of his knowledge of the Polish and Russian languages, was often obliged to act as interpreter among the troops of these nations who had their quarters there.

"In 1814, he was called one evening, very late, to quiet an uproar that had arisen among the Russian soldiers. This accomplished, he returned home late in the night, and in the darkness he did not observe a waggon that stood in the way, and fell over the shaft and broke his leg; and, consequently, was laid up for several weeks.

"In November, 1815, a daughter was born to him; another, four years of age, suddenly died on the same day. His wife, likewise, fell into a dangerous illness, which lasted twenty-four weeks, and from continued watching by her bedside, he became exhausted and extremely dejected. He described his experience of that time thus:—'Placed in a condition of tedious misery and all kinds of sorrow, and not having a single sympathetic soul to comfort me, I became utterly dejected. I could not think of God with a feeling heart, and, therefore, suffered indescribable pangs in body and soul. When once I lay down at midnight, and placed my miserable condition vividly before me, a feeling of despair seized me, and I cried out: "Lord, how long?" But immediately God set me up by instilling a beam of hope within my soul, that He would soon deliver me out of my trouble. This new hope revived me, and I felt peace; my wife, also, became better that very night and felt a refreshing influence. Then I went in a corner, wept and prayed for the help of God in the sense of Ps. xxxii. and xxxviii., and vowed to the Lord to read again His Word with reverence, and to place myself entirely under His guidance, and to be no longer so distrustful. From this moment another Spirit had the rule over me. Injurious books which had led me to unbelief were laid aside, and the Bible had a new attraction for me. Now also a longing after the promised Redeemer revived in me. In this manner, He who searches the hearts, and is near to them who seek Him in sincerity, prepared me gradually for the time when He, as the good Shepherd, would completely open the door to His fold for me, and translate me out of the darkness into His marvellous light.' So Goldberg could speak after he had already come to the knowledge of Jesus; but the way in which this was brought about was, in its beginning, obscure. He, himself, tells of the first occasion thereto:

"'In August, 1817, a learned Jew, who had recently come from London, where he was teacher for a long time, sent for me, and told me, in a cautioning tone, that a certain gentleman had visited him on that day and put the astonishing question to him whether there were not some Jews there who would be inclined to read the New Testament in the Hebrew language; in which case he could supply them with it gratis. Then, he added, that there is in London a Society for Promoting Christianity amongst the Jews, having agents abroad of whom this gentleman must be one, and, therefore, I should beware of coming in contact with him. But this communication effected a different impression upon me to that which was intended. The gentleman against whom I was warned was neither a preacher nor a missionary, but a universally respected merchant, by the name of Keetman. I had a great desire of becoming acquainted with this dangerous man, who took so much trouble to visit the Jews and to talk to them on religious matters, and as I was not in the habit of visiting people without any occasion, this desire increased the more. At last I ventured, one Saturday, to go to Mr. Keetman, and say to him that I had heard that he had Hebrew books, and if he wished me to copy them I should be ready to do so.' In this manner Goldberg became acquainted with an earnest and warm friend of Israel, and this acquaintanceship formed a new chapter in his life, which I cannot better designate than his awakening."

Goldenberg, D., was born in Piatka, Volhynia, in 1805. His father, Hayim Baruch, was a learned rabbi, and consulted by others on difficult rabbinic questions. His grandfather was a Zadik or wonder rabbi, and used to talk to him about the speedy coming of the Messiah. At the age of 10 his parents found him a bride, and at the age of 17 he was married, and went to live with his father-in-law in Tschidoroff. Passing through a severe illness, he began to think earnestly about the state of his soul before God. He felt the burden of his sins and frequently prayed for the advent of the Redeemer. His friends advised him to divert his mind by more diligent study of the Talmud, but he remained restless. At this time, in 1821, cholera visited the place, and he dreaded to die. Passing by just then a Christian school, he heard the children pronounce the ineffable name of Jehovah, which attracted his attention, so he bought a catechism to see what the Christian doctrine was, but he laid it aside. Then he received a packet of tracts and a New Testament from Myerson, who got them from the L.J.S. missionary Moritz when he visited Berditscheff. He was not long after convinced of the truth of the Gospel, visited Moritz, and with his friend went to Berlin, where he was instructed and baptized by Pastor Schultz ("Jewish Intelligence," 1824). His father came to Berlin and tried to win him back to Judaism, but when he found that he was thoroughly in earnest and happy in his faith, he left him in peace in a friendly manner. Goldenberg went then to London, and was thence sent to Poland, to witness for Christ among his brethren.

Goldinger, Tobias W., was a L.J.S. missionary in Poland in the forties of the nineteenth century, where he laboured successfully. He was, under God, the means of the conversion of a number of Jews, one of whom may be named here. Goldinger had once given the "Life of Friedrich Augusti" to the son of Rabbi L. Altschiller, of Marronopol, and this led to his eventual conversion. The case attracted at the time much public attention, as the young man passed through a great struggle with his family, but came out triumphant. Goldinger laboured latterly at Breslau, where the writer had the privilege of making his acquaintance at the end of 1872, and was very much impressed by his gentle Christian spirit. It is a pity that Pastor de le Roi, who was at that time his colleague, did not give us more information about him. It is probably because Goldinger, like many other Jewish converts, out of modesty was reluctant to publish to the world his personal history.

Goldsmid, Frederick, is known to have laboured as a successful missionary in India.

Goldstern, Israel, a native of Lemberg, Galicia, educated in strict orthodoxy. Already in his early manhood he became President of a Talmud Union. Failing in health, he journeyed to the Bath Heines, and on his way met a Christian merchant who, in a conversation, convinced him that the Talmud has no Divine authority. This shook his faith in modern Judaism. For two years he had no peace of mind. His widowed mother, in order to divert his attention, got him married. But it did not last long before he came into collision with his family on account of his religious views, so he left for Constantinople, whither his wife followed him. Eventually he was baptized by Pastor Bonnet, in Cologne, in 1875, while his wife still hesitated to take the decisive step. His father-in-law, when he found out the place of their residence, brought a suit against him for embezzling his property, because before he left Lemberg he had pawned his wife's ornaments, which he himself had given her. However, his friends at Cologne, paid the whole sum. He afterwards studied theology at Barmen, and became missionary of the Westphalian Rhenish (now called West German) Society, under which he has been labouring with much blessing upon his efforts ever since. He succeeded the writer at Frankfort-on-the-Maine.

Gottfried, Johann Adam (Nathan), born at Altona in 1726, died in 1773. After losing his father in his youth, his mother sent him to an uncle, who was a diamond cutter in London, to learn the trade. There he somehow heard the name of Jesus and got to love it. He soon returned, and his mother went with him to another relation, Rabbi Koppel Fränkel, at Fürth, under whose auspices he made rapid progress in Jewish learning, so that at the age of 17 he was asked to take charge of a school in the country. Two years before, two rabbis predicted that he would yet become a Meshummad. The Jews in former days used sometimes to call a sharp boy Meshummad or ganov (thief). At the age of 21 he passed by an evangelical church at Sulzberg, and listened to the worship there, and was solemnly moved. Henceforth he studied the Scriptures, especially Isaiah liii., as he had heard that Christians refer to it. The result was that he made a public confession of his faith, and was baptized by Pastor Pfeiffer, at Erlangen, in 1750. He studied theology, but was too humble and timid to ascend the pulpit. So he maintained himself by teaching Hebrew, Latin, Greek, and French, and by writing. One of his works is entitled: "Der troslose Jude in der letzten Todesstunde." Another is, "Der bussfertige Sünder Schriftgemässe Vorstellung und freundliche ermahnung an sämmtliche proselyten der jetzigen Zeit. Vernünftiger Unterricht über die natürliche Religion und desen Vornehmste Streitigkeiten und über die Christliche Religion."

Gottfried, Philip Selig, born in 1722 in a little town near Halle. When ten years old his mother died, and the Jewish authorities would not allow her to be buried there, because they had heard a rumour that "she had in her dying hour committed her soul into the hands of Jesus Christ the Saviour of the world." His father had to take her at night to Halle for burial. Philip was then sent to a school at Fürth, where he studied the Talmud diligently. He narrates in his autobiography, 3 volumes, Leipzig, 1755: "I can, without boasting, say that when I was 13 years old I could repeat by heart 500 pages of the Talmud without mistake, and deliver a Derashah (sermon) on a solemn occasion." His father then got a theological student to instruct him in Latin and German, but made it a condition that he should not mention the subject of religion to the boy. However, the teacher and his clever, inquisitive, pupil soon had disputations together. It happened one day that a Jewish girl passed by their house, dressed in black and accompanied by a number of Christians leading her to church to be baptized. A neighbour asked Gottfried whether he liked the procession, and his reply was that "it looks like leading a criminal to the place of execution." "Quite right," said the other, "the girl is led as a sinner to Jesus to have her sins washed away by the blood which He shed on the cross." Gottfried continued his disputes about Christianity with his teacher, who sometimes was perplexed in not knowing how to answer his objections. He brought a Hebrew scholar to him and they read Isaiah liii. together, Gottfried quoting the rabbinical interpretations of it, and the other refuting them. After the debate was over, Gottfried earnestly reflected upon the subject, and was convinced that the Christians are right. He then bought a New Testament for 12 groschen, and studied it critically. After a long inward struggle and earnest prayer, he by the aid of the Holy Spirit triumphed over his intense prejudices, and applied to a pastor for Christian instruction. Before his baptism, in 1738, he had to answer 400 questions in his examination. Two sisters followed his example. The father disinherited them all. The convert Friedrich Augusti was then very kind to him. In 1788 he published a Kabbalistic work entitled "Sepher Shimush Tehillim." His chief work was his weekly paper, "Der Jude," in 9 volumes, Leipzig, 1767-1771.

Gottheil, Rev. Paul Eduard, brother of Rabbi Gustav Gottheil, of the Temple Emmanuel, New York, born at Franstadt (Germany), April 5, 1818, died at Stuttgart in 1893. He was one of the most distinguished converts and missionaries in the nineteenth century. He studied theology at Basel and then entered the service of the British Society in 1848, in which he continued all his life. He was for many years minister of the English Church at Canstadt, and then minister of the Diakonessenhaus at Stuttgart. In both offices he was very successful. Some of those he baptized at Nuremberg, Canstadt and Stuttgart, have become ministers of the Gospel or missionaries to the Jews, like Bahri and Löwen, who both laboured at Vienna. He published "Blätter für die Evangelische Mission unter Israel," 1850-1858; "Der Messias Israel's Hoffnung und aller Völker Verlangen," 1863 (translated into English); "Mishan Lehem, Lebensbrot für Gottes Volk aus Gotteswort" (Hebrew and German), 1871, Yiddish and German 1873; "Die Arbeit an den Einzelnen," in "Nathaniel," 1891, No. 6; an extensive Memoir of Professor Franz Delitzsch in "The Everlasting Nation," 1890.

Gottlieb, K. J., was a native of Sadagora (Bukovina, Austria), a town which has been the residence of several generations of wonder-working rabbis for about a hundred years, and has become the Mecca of the Chassidim. Naturally he was brought up in strict orthodoxy. An elder brother of his, however, managed to learn German and to study medicine, and settle as a practitioner in Pesth. At the age of 16 Gottlieb visited his brother, in whose house he found a Hebrew Bible with a German translation, which he diligently read, and his brother explained to him difficult passages, directing his special attention to Messianic prophecies without at once disclosing his own views. This excited his interest, and he began to enquire into the subject. He then happened to meet with a Jewish tract, entitled "Source of Salvation," in which the year 1864 was assigned for the advent of the Messiah, but in which the Messiahship of Jesus was distinctly repudiated. This caused him to ask his brother if he could throw light on the subject, and to his surprise he found that his brother had long been a baptized Christian, and he resolved to become one likewise if he should by instruction be convinced. A place was then found for him as Hebrew teacher in the Scotch Mission school, and he received Christian instruction from Pastor König and Pastor Wagner. However, it was found advisable to send him to Prague, where, after receiving further instruction from Mr. Schönberger, he was baptized by him in 1876. Gottlieb studied afterwards at Basel, and for a time was a missionary of the Free Church of Scotland, but most of his missionary career was in the service of the Berlin Society, in Berlin, Jassy, Chernowitz, near his home, and lastly in Stanislau. In all these places he was much beloved for his excellent qualities and true Christian piety. He died comparatively young, and "the remembrance of his name is for a blessing."

Green, Rev. Samuel J., was baptized in 1859 by the Rev. John Wilkinson, the founder of the Mildmay Mission to the Jews. He went to Australia and preached the Gospel to the Jews at Bathurst, where he also built a church in 1879.

Gurland, Rev. Rudolf Hermann, born in Wilna, 1836, of a family which were Spanish Gentile Christians, who became Jews and had fled from the Inquisition at the beginning of the eighteenth century into Russia. The father was a strictly orthodox and bigoted Jew, and sent his son to various yeshivas (rabbinical colleges), so that in 1857 he received the title of Doctor, and was called to be the President of the Seminary at Berditscheff, where he remained till 1860. He tried at first to introduce reform in the Synagogue, and wrote a work under the title "Das Judenthum und die Reformversuche des 17 und 18 Jahrhundert" (only in M.S.), but won no sympathy for his attempt. Meeting a traveller in 1862, he received from him a Hebrew New Testament, and at the same time learned from him about Pastor Faltin's missionary activity at Kischineff. He went there and became rabbi of a congregation. One day he came to Faltin and asked him if he could get him pupils for caligraphy and drawing, and showed him some specimens of his work. Faltin tried to do so but failed, and then proposed that they should read the Hebrew Bible together. Gurland agreed, but made it a condition that the main issue between Judaism and Christianity should not be introduced. Some time passed in reading book after book of the Old Testament, and Gurland gave no sign of any change in him. They were reading Isaiah liii. for the second time. When Faltin finished, Gurland said, "Read it over again," but he could not wait till he had done so, because he was inwardly moved, and went home in silence. Faltin then fell on his knees and earnestly prayed that God might open the eyes of the rabbi to see Christ in all His glory. The next time Gurland came, he asked Faltin to read again the same chapter; and then he could no longer resist the striving of the spirit within his heart, and exclaimed, "I do not know what it is, I now find much in the Bible which I have not found before, although I know it by heart. The chapter must refer to your Jesus, and I must soon acknowledge that He is the promised Messiah." The result of this meeting was, that the rabbi became the pupil of the pastor, receiving frequent instruction from him in the doctrines of the Gospel. But this frequent intercourse between them could not fail to be observed by the Jews, yet they at first had not the slightest suspicion of the rabbi's intention, but on the contrary thought that Faltin was inclined to embrace Judaism. In fact, one of them told this to one of his congregation. This man came to the pastor and questioned him about it, and was assured by him that he would never deny his Saviour, but it was possible that Gurland might embrace Christianity. Several rabbis came now to Gurland and, like the Protestant, asked him whether Faltin wished to become a Ger (proselyte) to Judaism. This brought the matter to a climax, and he confessed before them all that Jesus was the Messiah and proved his convictions from the Bible. They cried, "You have a false Bible," but he answered, "Compare it with your own and see whether it is false." What he had to suffer afterwards, need not here be described. He and his wife were baptized on Easter Sunday, 1864, before a large congregation of Christians and Jews. He then studied theology in Berlin, returned to Kischineff and became assistant pastor to Faltin, when many Jewish converts were the result of their labours. Gurland was later chief pastor at Mitau, working at the same time among the Jews. His latter years were devoted to spreading the New Testament in Wilna, Odessa and the Baltic provinces, under the auspices of the Mildmay Mission to the Jews. Professor Delitzsch called him "A noble soul."

Gutenhauer, Gutschalk Eduard, after having been won for Christ and baptized by the Rev. W. Ayerst in Berlin in 1836, studied philosophy and became Professor at the University of Breslau in 1841. There he published a work about Leibnitz, and another about Lessing, 1842, 1852.

Halbmillion, Jacob, a convert of the L.J.S. at Jerusalem, was afterwards house-father of the Wanderers' Home in London, under Dr. Stern, and then one of the first missionaries of the Mildmay Mission, zealously labouring in London and then in North Africa. He died in Morocco in 1888.

Hamburger, a convert in Holland, died in 1872. Da Costa delivered an oration at his funeral.

Händler, Rev. H. G., born in Warsaw in the thirties of the nineteenth century. In his youth he became distinguished for his Talmudical learning, so that the epithet Harif or Nilley (expert) was applied to him at that time. Gifted with a good memory, he easily acquired a knowledge of German, Polish, Latin, and Greek, and he compiled a collection of noble sayings in the Greek Classics. When quite a young man he came to London, and was converted to Christianity under the ministry of Dr. McCaul, Reichardt, and others, in Palestine Place. After four years at the Operative Jewish Converts' Institution he studied in the L.J.S. Hebrew College, and then laboured as a missionary in Breslau, and in Tunis. In 1873 he opened a school for Jewish children (mostly girls) at Cracow, and carried it on successfully for about ten years. In 1883, he was transferred to Vienna, where he had many tokens of Divine blessing upon his efforts. One of his converts has for many years been a Chaplain in India, and is still there. Händler assisted Professor Delitzsch in his translation of the New Testament into Hebrew, and furnished the abbreviations to Professor Dalman's Chaldaic Dictionary, revised Biesenthal's rabbinic "Commentar der Romans," wrote several tracts, and revised the Judæo-German translation of the Bible for the Trinitarian Bible Society.

Harzuge, Johannes, brought out a German translation of the New Testament in Hebrew characters in 1550. Some Hebrew words were retained in this translation for the purpose of making it more intelligible to the Jewish readers at that time. A specimen of this translation will be found in Wolff, (Bibliotheca Hebraica iv. 205).

Hausmeister, Rev. Jacob August, was born in Stuttgart, 1806. His father was a quiet man, and his mother was rather inclined towards Christianity, and often ejaculated, "O that my son Jacob might become a Christian. We Jews cannot keep the commandments and are therefore without consolation, whilst Christians are saved by grace." Hausmeister was left an orphan when still young. Left without a guardian, he was inclined to live a worldly life. Meeting a Christian companion, he followed him to Church, and listened to the fervent preacher Hofacker. His uncle, a watchmaker, to whom he was apprenticed, heard of it and was very angry with him, but he persevered in going to Church. Hausmeister was baptized by Dekan Heswig in Esslingen in 1825. He then studied at Basel, and afterwards in the Hebrew College, Palestine Place. In 1832 he was appointed missionary by the L.J.S., at Strasburg, where he laboured zealously till the end. Three scores of converts were the fruit of his labours. Hausmeister did also much literary work. He wrote the tract (1) "Wörte der Liebe an meine Brüder nach dem Fleisch"; (2) "Gespräch zweier jüdischen Freunde über das Wort Gottes"; (3) "Winke und Mittheilungen über die Mission unter Israel"; (4) "Ueber den Unterricht der Proselyten, Evangelische Mission unter Israel"; also biographies of Börling and of Goldberg, his near relatives.

Hefter, Rev. Albert David, born in Dombrowa, Galicia, in 1819. His father was a well-to-do jeweller. His mother had made a vow that he should become a rabbi. When he was only four years of age he was instructed by a Zadik, or wonder working rabbi. Among the books of his father he found a New Testament, and questioned him as to its contents, but it was snatched away. Whilst he was in the Yeshiva, his parents died, and he went to Tarnopol, to live with a married sister, where he pursued his studies, but took offence at the philosophical opinions which some of his fellow students entertained. One of them offered to teach him Science, and he consented with a view of bringing his friend back to Talmudism. After a time he came to Cracow, where he got acquainted with the L.J.S. missionary Hoff, who gave him to read "The Confession of a Proselyte," by Fränkel, and also the New Testament. This brought him to a knowledge of the Saviour. But it was not thought safe to baptize him in Galicia, so he was sent to Bellson, in Berlin, who baptized him in 1846. Hefter was one of a band of noble and most learned missionaries of the L.J.S. in the nineteenth century. He was stationed eight years in Jerusalem, then a short time in Pesth, and then in Memel and Posen, and, lastly, for many years in Frankfort. One of his converts there is the very able and successful missionary, Rev. M. Kameras, of the British Society, at Vienna. A blind Jew who was baptized by Hefter, died on Christmas Day, 1881, and his last words were, "I shall see Him."

Heilbronner, Johannes Christlieb (Moses Prager), was baptized in Heilbronn in 1709, his wife in Pirma in 1716. He taught Hebrew and Talmud in various universities. He published a tract on Isaiah liii., Tübingen, 1710; "Klare Beweisthümer über Jesum Christum, dass Er der wahre Messias und Sohn Gottes ist, aus dem Alten Testamente, der Rabbinen und Kabbalisten Schriften, nachgewiesen mit einem Anhang, was für einen Messias die Juden erwarten," Dresden, 1715; "Eine Widerlegung der Einwürfe der Juden gegen die Geschlechtsregister Christi, besonders wider die Schrift Chizzuk Emunah gerichtet," Hamburg, 1718.

Heinersdorf, Julius Christian, born in Breslau in 1805. When a little boy at school he had to suffer much persecution from the Christian boys, and he became a bitter enemy of Christianity, but in riper age he got to know and esteem true Christians, who read the Old and New Testaments with him, and through their influence he was baptized in 1826. He then studied theology, and became a pastor, and later superintendent (equal to a Bishop or Moderator) near Königsberg. He was a gifted and pious man, and his ministry was blessed.

Helic, Lucas, was a member of the Moravian brethren in 1570, when, owing to his excellent Hebrew scholarship, he was elected as co-translator of the Kalitzir Bible. He received Moravian ordination, and preached the Gospel till 1858; also printed his sermons for circulation.

Hellmuth, Isaac. The fact that the subject of this sketch was one of the three Hebrew Christian Bishops of the last century—Bishops Alexander and Schereschewsky being the other two—invests his life and memory with a special interest for all workers for Israel.

Whilst Alexander spent his life in actively seeking "the lost sheep of the house of Israel" in various lands of their dispersion, and Schereschewsky the "other sheep" of the Redeemer's fold in the heathen Empire of China, Bishop Hellmuth's career was mainly associated with the promotion of the spiritual and intellectual interests of the sons and daughters of the Greater Britain beyond the seas.

Isaac Hellmuth was born at Warsaw, Poland, on December 14th, 1820, and was from early childhood instructed and trained "according to the perfect manner of the law of his fathers," in Rabbinical schools of high repute, where he acquired great proficiency in Biblical and Talmudical learning. His parents gave him a thorough religious and secular education. He was sent at the age of sixteen to the University of Breslau, where he continued with success his studies in classical and Oriental literature. At that time Dr. S. Neumann, a Hebrew Christian, and a missionary of the London Society for Promoting Christianity amongst the Jews, was stationed at Breslau. Being also a professor at that University, he was more especially brought into contact with learned Jews and students, over whom he exercised great influence. It was through him that young Hellmuth had his attention drawn to Christianity. In 1841 he came to England, and was baptized in All Saints' Church, Liverpool, by the Rev. H. S. Joseph, a missionary of the same Society. Isaac had two brothers. When he was baptized his father cut him out of his will altogether. But, on his father's death, his two brothers, although they themselves remained Jews, generously restored to their Christian brother his share of their father's property.

After remaining some three years in England, studying English theology under Hugh McNeile, Haldane Stewart and others, Hellmuth left for Canada in 1844, taking with him commendatory letters from many eminent clergymen, including one from Dr. Sumner, afterwards Archbishop of Canterbury. Hellmuth's ministerial life was principally spent in Canada, where he had a distinguished career, for many particulars of which we are indebted to "Bishops of the Day," which particulars were most likely furnished by himself. Hellmuth was ordained both deacon and priest in 1846 by Dr. Mountain, Bishop of Quebec. He received the Lambeth degree of D.D. in 1853, and the honorary degrees of D.C.L. from Trinity College, Toronto, and D.D. from the University of Lennoxville in 1854. He spent eight years as rector of Sherbrooke, Quebec, and as professor of Hebrew and Rabbinical Literature at Bishop's College, Lennoxville, of which institution he was also vice-principal. His views were strongly Evangelical. He resigned his posts in Quebec on being made general superintendent of the Colonial and Continental Church Society in British North America. The Bishop of Huron, Dr. Cronyn, had been much troubled about Provost Whitaker, of Trinity College, Toronto, whose teaching he considered unsound, although the other Bishops of the province, on being referred to, upheld it. The Bishop, not satisfied, decided to establish at London, Ontario, a college more under his own control. This resulted in the formation and partial endowment of Huron College, which was opened in 1863 under the presidency of Dr. Hellmuth, who was also made archdeacon of Huron. His educational enthusiasm led him to start a college for boys, called Hellmuth Boys' College. Recalling his efforts in its behalf, he said: "Twice I visited England to plead its cause, and through the liberal gifts of friends in the mother land, the grounds and buildings for the Divinity College were secured. Amongst the benefactors of this College, one valued friend, the Rev. Alfred Peache, endowed the Divinity chair with the munificent sum of £5,000 sterling.

"Huron College faithfully fulfilled its trust and served its designed end. Over one hundred devoted ministers of Christ's Gospel have been trained within its walls, the majority of whom are labouring with success in our own Diocese, while the remainder have been called to occupy prominent positions in various other parts of our Dominion."

In 1867 Dr. Hellmuth was made rector of St. Paul's Cathedral and Dean of Huron. He used his large private means unsparingly in advancing the cause of higher education. In 1869 he launched the Hellmuth Ladies' College.

The venerable Canon Christopher, rector of St. Aldate's Church, Oxford, thus alludes to this institution:—"He found that Canadian Protestants were sending their daughters to convent schools, because they did not know of any good Protestant ladies' school. He established an excellent school for young ladies near his own house. I addressed nearly a hundred young ladies in this school in 1872. Some of these had to travel twelve days and nights from their homes to their school, in the absence of a railway from British Columbia."

Dr. Hellmuth was chosen on July 19, 1871, by a large majority of the diocesan synod to be Bishop Coadjutor of Huron, with the title of Bishop of Norfolk and the right of succession. Dr. Cronyn died in the following September, and Dr. Hellmuth became Bishop of Huron. He had been consecrated in St. Paul's Cathedral, London, Ontario, on August 24, 1871. In 1877 the Bishop formed a scheme for a Western University in connexion with Huron College, subscribing no less than 10,000 dollars towards it. In the following year he attended the Lambeth Conference, and took confirmations for the Bishop of London in Norway, Sweden, and Denmark. He came to England again, in 1880, to obtain funds for the Western University, which was opened on October 5, 1881, with a medical faculty in connexion with it. By 1881 the Bishop's exertions had proved so successful that the S.P.G. aid was no longer required, and the diocese could rely on its own resources.

During the Bishop's episcopate, which lasted from 1871 to 1883, great progress was made in every department of diocesan work. The number of livings increased from 34 to 65; the number of churches from 149 to 207; and the clergy from 92 to 135. The Sunday schools rose from 110 to 166; and the communicants from 4,390 to 8,910. Dr. Langtrey, in his "Colonial Church Histories," says that the Bishop "devoted himself with great earnestness to his work, and soon became very popular throughout the country." The Rev. Dr. Hurst, a resident of twenty years in Huron, thus referred to the Bishop's labours:—"I can speak from personal knowledge of his liberality, zeal, and self-denying efforts to make his diocese an active mission field, and a model for higher Christian education—much at his own personal expense—in both of which God greatly blessed his instrumentality. His indefatigable and successful labours have been acknowledged by all parties in the Church."

The Bishop resigned the see of Huron in 1883 under somewhat peculiar circumstances. The Bishop of Ripon (Dr. Bickersteth) desired to have Dr. Hellmuth appointed his Suffragan under the Act of Henry VIII. Dr. Hellmuth, being informed that his title was to be Bishop of Hull, and that the letters patent could not be executed till he had resigned the see of Huron, formally resigned that see on March 29, 1883.

In his last charge, delivered before the Synod of the Diocese, the Bishop's broad and loving sympathies found vent in the following expressions:—"I am fully persuaded, as I said on a former occasion, that the glory of the Church is her assimilation to Christ. And never will her usefulness and her splendour reach their meridian until the love of a common Saviour shall bind together every heart and unite every hand. Envy, jealousy, evil surmisings and uncharitableness can only tend to weaken and scatter the resources of the Church and palsy her exertions; but, when through the abundant outpouring of the Holy Spirit, arm shall be linked to arm, and heart to heart, and prayer to prayer,—when to love and serve Christ, and to anticipate heaven, and to save immortal souls,—when these shall be the grand and all absorbing terms of Christian communion,—oh, then, what a firm and powerful phalanx shall go forth from the Church of the living God against the powers of darkness and the enemies of men! For this oneness of aim I would again repeat, Pray, strive and labour."

The news of the Bishop's resignation was received with great regret throughout the Dominion, and a service of plate was presented to him with an address from the standing committee of the diocese.

On March 21, 1883, the Bishop of Ripon issued a Pastoral to his diocese, in which he formally announced the Royal assent to the appointment of Dr. Hellmuth as Bishop Suffragan of Hull. In the following May, nearly two months after Dr. Hellmuth's resignation of the see of Huron, the law officers of the Crown discovered that the Act of Henry VIII. did not apply to any one already in Episcopal orders, and that therefore Dr. Hellmuth could not become Bishop Suffragan of Hull. Bishop Hellmuth, who was thus placed in an extremely anomalous position, appealed to the then Governor-General of Canada, Lord Lorne (the present Duke of Argyll), who made representations to Mr. Gladstone, at that time the Prime Minister. In reply, Mr. Gladstone pointed out that the Bishop of Ripon still intended to avail himself of Dr. Hellmuth's services as his Assistant Bishop or Bishop Coadjutor. Bishop Hellmuth then took up his work in the diocese of Ripon as Assistant Bishop, although the position was obviously very different from what he had been led to expect when he resigned the see of Huron. With the consent of Bishop Bickersteth, further representations were made to Mr. Gladstone, who replied expressing regret for the error which had been committed. By the death of Bishop Bickersteth, in 1884, Dr. Hellmuth's position became still more trying, for his commission as Bishop Coadjutor ceased, and he made another appeal to Mr. Gladstone for some suitable preferment, but without success. He was rector and rural dean of Bridlington from 1885 to 1891, and perpetual curate of Bessingby from 1888 to 1891. In the latter year the Colonial and Continental Church Society gave him the chaplaincy of Holy Trinity, Pau, which he held for six years. He was subsequently rector of Compton-Pauncefoot, Somerset, from 1897 to 1899, when he retired owing to failing health. He passed away within two years, on May 28, 1901, at the advanced age of eighty-one.

Bishop Hellmuth was the author of "The Biblical Thesaurus" (1884), a literal translation and critical analysis of every word in the original languages of the Old Testament, with explanatory notes and appendices; and "The Divine Dispensation," a critical commentary on the Hebrew Scriptures. Amongst his minor contributions to literature may be mentioned two articles in "The Everlasting Nation"; one on "The Authenticity and Genuineness of the Pentateuch," (1867) and the other on "The Spirit of Prophecy," a luminous paper on the allusions in the Old Testament to the Messiah of his race.

The Bishop married, first, Catherine, daughter of the late General Thomas Evans, C.B., who died in 1884, and secondly, in 1886, Mary Louisa, second daughter of Admiral the Hon. Arthur Duncombe, son of the first Baron Feversham, and widow of the Hon. Ashley Carr Glyn, son of the first Baron Wolverton.

The Bishop, as was natural, ever evinced hearty and unbounded interest in the spiritual welfare of his brethren according to the flesh, and on many occasions advocated, from pulpit and platform, their claims to the Gospel. In the work of the London Jews' Society he was especially interested. Towards the end of his life he frequently presided over the meetings of its Committee, amongst whom he was ever a persona grata. His solid learning, acquaintance with the languages and modes of thought of his own people, sound common sense, wise and prudent counsels, as well as his urbanity and courtesy, made him an ideal chairman. He had unlimited sympathy with those engaged in what he regarded as a great and important work, for he could enter fully into its arduous character and numerous difficulties. Many a time did he pay a friendly visit to the Society's House,—a delightful interlude in official routine—to encourage and to sympathize; on one occasion narrating the thrilling story of how, in early youth, he had found Him whom his soul loved. The Bishop's sterling qualities of heart and mind, his confiding nature and buoyant temperament, and his bright and happy face, always infused sunshine wherever he went.

One who knew him writes:—"We cannot forego one personal word in grateful appreciation and loving remembrance of the charming personality of one, whom, during the latter period of his long and honoured life, we were privileged to call our friend. To know him was indeed to love him as well as to honour and esteem. His sweet and gentle nature, his amiable disposition, his beautiful character, his fatherly attitude, and his unfailing tenderness and sympathy, have indelibly associated him in our mind with the beloved disciple St. John, whose last words would have been natural indeed upon his lips, 'Little children, love one another.'"

Heyman, Heinrich Wilhelm David, son of a shochet (slaughterer) in poor circumstances. When he was only ten years old, he was obliged to give lessons to peasant boys in order to help his father. He was fond of reading, and read Lessing's and Mendelssohn's works, and this caused him to get new ideas of the world, and to keep aloof from the Talmud. Coming in contact later on with Dr. Heinrich Ditmar, the author of a universal history, he learned from him to know the Gospel, and he and his wife and three children were baptized in 1833. Then his mother and wife refused to have anything to do with him. Then a son and daughter got very ill, and he was tempted with the thought that he was punished for his apostasy, yet he persevered in prayer, and could triumphantly exclaim in the midst of his troubles, "Lord Jesus, Thou art still my Lord and my Saviour." At last, in 1844, he was called by the friends of Israel in Basel, to be the principal of the house for proselytes in that city, which office he held faithfully, with great ability and usefulness in many directions, till his death in 1868. One of his sons became pastor at Altbayern, and the other, Frederick, who was formerly pastor in the Pfalz, succeeded him as principal and agent of the Basel Mission to the Jews, and became a professor in the University there.

Herschell, Moses (Christian Moritz), was born at Breslau, September 13, 1754. In 1804 he embraced Christianity, and at his baptism assumed the name of Christian Moritz. Among his works, the following deserve mentioning: "Kampf der Jüdischen Hierarchie," Breslau, 1784; "Jüdische Intoleranz und Fanatismus in Breslau," ib. 1789; "Patriotische Bemerkungen," ib. 1790; "Ueber die Allzufrühen Ehen der Jüdischen Nation," 1790; "Apologie der Menschenrechte," Zurich, 1793; "Biographie des Jüdischen Gelehrten und Dichters, Ephraim Moses Kuh," ib. 1791.