Part 2 — CHAPTER VI. (continued 4)

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,"[14] 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."[15]

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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