Читать книгу Some Jewish Witnesses For Christ - Bernstein Aaron - Страница 9

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Alexander, Michael Solomon, first Protestant Bishop in Jerusalem,5 was born of Jewish parents in Schönlanke, a small manufacturing town in the grand duchy of Posen in May 1799. He was trained in the strictest and straitest principles of rabbinical and orthodox Judaism. At the age of sixteen he became a teacher of the Talmud and of the German language. In 1820, when in his twenty-first year, he came to England to engage in a similar pursuit, and also to perform the duties of a shochet. At that time, as he said, he had not the slightest acquaintance with Christianity, and did not even know of the existence of the New Testament. His knowledge of Christ was limited to strong impressions of prejudice against the Holy Name. Disappointed of a situation in London, he settled down as a tutor at Colchester. There the sight of a handbill of the London Jews' Society, notifying its Annual Meeting, aroused his curiosity, and he obtained and read the New Testament. Shortly afterwards he accepted the post of rabbi at Norwich, and subsequently at Plymouth, and in 1821 he married Miss Levy of that town. He there, in the providence of God, became acquainted with the Rev. B. B. Golding, curate of Stonehouse, to whom he gave lessons in Hebrew, and from the conversations which ensued from time to time, Alexander, after much inward conflict, almost came to the conviction of the truth of Christianity. The struggle was now almost heart-rending. He used to steal silently down to Stonehouse Church on Sunday evenings, and, under the shadow of its walls, would stand riveted to the spot, while he listened to the songs of Christian praise, in which he dared not as yet take part. His congregation, however, soon got to hear of his leanings to Christianity, and he was suspended from his duties as rabbi. He now regularly attended Mr. Golding's ministry, and was eventually baptized, on June 22, 1825, in St. Andrew's Church, Plymouth, in the presence of 1,000 people. His wife, who had been a secret enquirer, unknown to her husband, was baptized six months later in Exeter. Owing to Alexander's position, his conversion aroused much interest, and proved a great encouragement to all workers in the cause. He was ordained deacon in Dublin, in 1827, by Archbishop Magee, at a time when the ordination of a Hebrew Christian was of very rare occurrence indeed, and appointed to a small charge in that city. In December of the same year he was ordained priest by the Bishop of Kildare, and joined the London Jews' Society, which he served as missionary, in Danzig, from 1827 to 1830, and in London from 1830 to 1841.

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

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

"The Lord gave me another gracious token of His mercy at Posen. I wrote to my brother, who is rabbi to the large Jewish congregation twelve miles from Posen, informing him of my arrival, and requesting that we might have a meeting. I had very faint hopes of his compliance, as he had been most bitter against me since my baptism. His letter, however, expressed a wish to meet me half way from Posen. I immediately set off, and had the unspeakable satisfaction of embracing my brother, not as an enemy, even for the Gospel's sake, but full of brotherly love and affection, and even giving me credit for sincerity. I stated to him the Gospel, and declared also to him an account of the hope that was in me. He acknowledged that he had not given the subject due consideration, but he promised he would. He told me what is very important, viz., that it is generally expected among the Jews, that the coming generation will embrace Christianity, and that Judaism is fast dying away. Time would not allow him to be much with us, and we parted, praying together that the Lord would open his eyes to behold His glory, as it shines in the face of Jesus, and that we may both be united in His love, and become brothers in Christ."6

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

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

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

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

The entry of the Bishop into Jerusalem was a unique event in the history of the Holy City, and was thus described by himself: – "On Friday evening we arrived in the city of our forefathers under circumstances of peculiar respect and honour… We formed quite a large body – the Consul-General (Colonel Rose), with seven or eight of his escort; Captain Gordon, and six or seven of the officers of the "Devastation"; Mr. Nicolayson and Mr. Bergheim, who met us at Jaffa, and accompanied us; Mr. Johns and the American missionaries, with escorts, who came to meet us about three miles from Jerusalem; and, at last, the chief officers sent by the Pasha, who had himself come to meet us in the afternoon, but was obliged to return, as night came on, and it was damp (we arrived about six o'clock), and a troop of soldiers, headed by Arab music, which is something like the beating of a tin kettle. Thus we entered through the Jaffa gate, under the firing of salutes, &c., into Jerusalem, and were conducted to Mr. Nicolayson's house, where we were most kindly and hospitably received, and all felt overwhelmed with gratitude and adoration… We had service in the temporary chapel on Sunday last. I preached my first sermon from Isaiah lx. 15; Mr. Williams preached in the afternoon, and Mr. Nicolayson conducted a German service in the evening. We had a very good congregation, all our friends, the Consul-General, Captain Gordon, and the officers, being present. Our feelings on the occasion can be better imagined than expressed, as you may easily suppose. We also had the Sacrament, and it will be pleasing to the ladies of Reading to know, that the handsome communion-service which they presented to the church was made use of for the first time by the Bishop of Jerusalem."7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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