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 onething 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 diedfor 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 PalestinePlace, 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 uponhis 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. Thereading 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 1883worked 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, somecalled 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 finishinghis 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 theL.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, aChassid 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 theLordto 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 theGerman 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 neverread 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 therethat 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 withJews. 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 stayednearly 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 Creedand 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 preservedas 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. senthim 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 aBachur(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 instructionfrom 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 studiesat Berlin, because he considered that a dangerous city, whereall 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 afterthe 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 giftedwith "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 workfor 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 thatin 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 onaccount 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 greatlearning 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 avery 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 nighthe 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 missionaryin 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 baptizedin 1826, out of pure conviction. Her old father was also inclined towards Christianity, but died before he could come to a decision.
Braniss, Christlieb Julius, born in Breslau, 1792, died 1873. He became Professor of Philosophy at Breslau in 1833. He was the author of several works on philosophy and metaphysics. One only requires mentioning here, "De Notione Philosophiae Christianae."
Brenz, Victorin Christophorus, was baptized in 1601, together with his parents and the whole family. His father, Samuel Frederick Brenz, is known as the author of the "Jüdischer Abgestreifter Schlangenbalg" ("The Jewish Serpent's Skin Stripped") against which Solomon Zebi Hirsch, of Aufhausen, wrote "Der Jüdische Theriak" ("The Jewish Theriak or Antidote") Hanau, 1615. Brenz, junior, after finishing his theological studies, quietly and patiently, served in 1624 as minister at Untermichelbach, receiving a stipend of 150 thaler, with which he had to support his wife and four children. Later he had the care of two churches, and yet he had to work in the fields as a labourer to earn his living. Then he had the care of seven parishes, in which he exhausted his strength, and died at the age of 47, in 1642.
Brilliant, a convert, laboured as an Evangelist among the Jews in the service of the Free Church of Scotland at Amsterdam, in 1866.
Bromet, M. S., a Dutch Jew, baptized in 1855, was very much persecuted by his brethren. He wrote several tracts, amongst which were—"De Wederkomsten de regeering van den Heere Jesus Christus," "Kort Oversicht van eenige gelijkenissen des Heeren," "De erste opstonding in verband met de Wederkomst des Heeren," "Het National herstel en de bekeering van Israel," "Elischoa God is miyn heil," Amst. Doct., 1874-76.
Bronkhorst, S. H. convert, student and missionary of the L.J.S., in Abyssinia 1859-1862, when he and Flad laboured together in Djenda.
Brühl, John Henry, was born in 1823 at Schmiegel (Posen). He was sent to school at a very early age, and, before he was five years old, was able to translate the greater part of the Hebrew Pentateuch into German. A short account of the life of Christ about this time influenced him greatly. Later on he used, with his father, to visit a Christian family, and through looking at the pictures in it he became interested in the Gospels and the Acts of the Apostles, though he found the Epistles beyond his youthful grasp. When about ten years old he was studying Isaiah, and was struck by the 53rd chapter; that which hitherto had been a lurking suspicion became an absolute certainty, and the more so as he saw how the principal Jewish commentators laboured in vain to prove that this prophecy could not apply to Jesus of Nazareth. His growing convictions of the truth of Christianity prevented his becoming a rabbi, which his parents earnestly desired, so he resolved to be a schoolmaster. During his course at the seminary, owing to the words of Dr. Zahn, the director, he was convinced of the truth. Through the London Jews'Society's missionaries at Amsterdam, where he then went, he decided to be a Christian. He came to London, where he entered the Operative Jewish Converts' Institution, and eventually was baptized in 1846. Later on he passed through the Society's Missionary College, and in 1851 went to Baghdad, where he laboured successfully. In 1853 he was ordained in Jerusalem. On his way back to Baghdad he preached to Jews, Mohammedans and fire-worshippers, many of whom had never heard the Gospel before. Many missionary journeys were made by him between 1854 and 1864 through Persia and Kurdistan, leaving large numbers of believers in almost every place. After visiting England in 1856, when he received priest's orders and was married, he returned with the Rev. J. M. Eppstein to Baghdad, where they remained until 1866, when the mission was given up, but not until there were numerous converts from both Jews and Mohammedans. The following year he was appointed to Lemberg, and in 1871 to Vienna, and in spite of immense difficulties gained many faithful believers in both these cities. In 1875 he became Principal of the Operative Jewish Converts' Institution, where he remained for twelve years, when he retired from active work. During this time 160 Jews passed through the Institution, 70 of whom he baptized. By his death, in 1893, the Church and the world lost a great linguist, a good historian and mathematician, but, above all, a thorough and devoted Christian missionary.
Brunner, W., born in Brody, Galicia, in 1822. Hisparents were in good circumstances. After the death of his father at the age of 90, he came to England, where he was converted and baptized by the Rev. Dr. Bailey, Principal of St. Aidan's College. He was afterwards prepared for missionary work by the British Society, and laboured at Marseilles and in Switzerland. He had the privilege of bringing two brothers to the Saviour. He died in 1890.
Buzin, Rev. Paul Theodor Ludwig, born in Clecko (Posen), was baptized in Sagord (Isle of Rügen), by Pastor Ockel. He then studied at Basel, and eventually became Pastor of a Lutheran Church in the United States.
Cachet, Rev. Lion, a Dutch Jewish merchant, embraced Christianity in 1849, then studied theology and went to South Africa in 1858. He officiated as pastor in different churches at the Cape and in Natal, and founded eight new congregations. In 1876 he became pastor of the Netherland Reformed Church at Velliersdorf. He took a great interest in missionary work among the Jews, which he promoted through the newspaper, "Zuid Afrikaanische Stem voor en tot Israel."
Calman, Erasmus Scott, born in Lithuania, became a convert to Christianity early in the nineteenth century. In 1839 he assisted Nicolayson in his work in Jerusalem, travelling with him all over Palestine, and being well received by the Jews. Later in life he took up his residence in London. A friend having left him a large legacy to enable him to work independently, he availed himself of just so much of it aswould meet the wants of the poorest pauper. He left the money given him for his own comforts, probably with a large increase through his savings, to trustees for the support of aged poor Hebrew Christians. Calman was a learned as well as a good man, and published a treatise entitled: "Some of the Errors of Modern Judaism contrasted with the Word of God," and another entitled, "The Morrow of the Sabbath."
Cantoni, Giuseppi (Jacob), a Jew from Trieste, won for Christ by the Rev. Lewis Way, was baptized in the Chapel of the Dutch Consul at Smyrna, before a large congregation, in 1832.
Capadose, Dr. Abraham, born at Amsterdam, 1795, of a Portuguese family, died there December 16th, 1874. Here is his autobiography, which he sent to his friend, Ridley Herschell, in London:—"I will no longer delay, dear friends, to comply with your request that I would communicate in writing the mode in which it pleased God to bring me to the knowledge of Himself, and to lead me out of darkness into His marvellous light.
"Being deeply sensible that it was not of myself I sought after God, but that my compassionate Lord came to seek me when I was lost, it would be false modesty if I were now to withhold an account which, when verbally communicated, interested and edified many dear friends, who therein traced the great love of the Saviour towards a poor sinner like me, and thus were led to ascribe all the glory to Him whose name is blessed for evermore. May this glory be the only object I shall keep in view in this account! Such is the sincere desire of my heart; and I ask of God toguide my pen in truth and sincerity, that I may be kept from all self-seeking, into which the necessity of speaking of myself might betray me.
"Although I was by birth a Portuguese Israelite, I was by no means zealous for the religion of my fathers. My education was rather moral than religious; and though taught to hate vice, and to love what the world calls virtue, I owe it entirely to the grace of God that at an after period I was preserved from open impiety.
"At an early age I was captivated by science and literature. I was fond of balls, plays, and every worldly amusement; but study afforded me still greater satisfaction. I became acquainted with the works of Voltaire and Rousseau at an early period of my life; but their false principles, and still more, the frightful consequences of their system, as exhibited before my eyes in the history of the French revolution, preserved me, by the divine mercy, from their hurtful influence. My parents having destined me for the medical profession, I considered it my duty to acquire the knowledge requisite for this calling; but I felt more inclination for the study of the theoretical sciences, and for philosophic research.
"My friends were nearly all young men who made an outward profession of Christianity; but the Lord had given me one friend among my near relatives.[8]As we were both Israelites, and had been intimate from childhood, our views on all subjects were verysimilar. (Dr. Capadose here proceeds to state their intercourse with Bilderdyk, which is the same as the account given by Da Costa, see page 172). The religious element, if I may call it so, had not as yet entered into my soul. In my early childhood, it is true, I had often felt an undefined need of prayer; and when about nine years' old, had asked my parents to give me a book of prayers, either in the French or Dutch language, that I might understand them better.[9]I strongly urged my younger brothers and sisters to the same practice; and this was the more remarkable as I had very seldom seen any one engaged in prayer in my father's house. From that time, amid all the changes of my outward life, I never omitted the performance of this duty; and until my conversion to Christianity, it constituted all my religious worship. The prayer I used ended with these remarkable words:—'I wait for Thy salvation, O Lord!' I have preserved the book containing it, and never look upon it without adoring the goodness of that 'God of my salvation,' who has condescended to bestow upon me, at a matured age, the blessing that the child of nine years' old, hardly knowing what he asked, failed not to solicit from Him every night before he lay down to rest.
"During the period in which I was engaged in my studies, I occasionally experienced very peculiar emotions. A poor woman used to sing psalms in thestreet on Saturday evenings, to excite the compassion of the passengers; and more than once have I left my books to listen to her, overpowered by emotions which I could neither comprehend nor describe. At the theatre also, whenJoseph in Egyptwas represented, my tears flowed at the sound of the morning prayer, which was imitated from the Hebrew. At the synagogue, however, which, for the sake of decorum, I still frequented, nothing had the least power to interest me. On the contrary, the unmeaning ceremonies which appealed not to the heart, the want of reverence, the bawling noise, the discordant singing, and lastly, the employment of a language of which three-fourths of the congregation did not understand a word, disgusted me so much, that I ceased to attend it regularly, having always a great aversion to hypocrisy.
"In the mean time, as if the tempter had foreseen what was afterwards to take place, he induced my friend and myself to change our mode of life. We disliked half measures, and could not endure the modern Judaism which chooses at its pleasure to dispense with the requirements of the Mosaic law; we therefore resolved to become Israelites indeed, rigidly observing all the prescriptions of the law, and thus compelling Christians to entertain a higher respect for the Jewish religion. National pride was now our ruling motive. In this spirit, and with these views, we began assiduously to read the Bible. But, oh! the shame and wretchedness of the unconverted heart! We could not get beyond Genesis. Constant ridicule and jesting, and oftentimes even blasphemy (Lord,enter not into judgment with us!) were upon our lips instead of prayer; so that I at length told my friend it was better to abandon our reading altogether than to engage in it in such a manner.
"Thus our proposed plan vanished like smoke. My term of study was nearly completed. This was in 1818. I took my degrees in medicine, left the university, and returned to my native city Amsterdam, full of bright prospects for the future. I had an uncle there, one of the first physicians in Holland, a learned man, and highly esteemed by the principal families. Having no children, he took me into his house and adopted me as his son and successor. I was thus introduced at once to an extensive circle of acquaintance; kind and respectable, it is true, but with whom Christianity was a mere outward profession accompanied by an entirely worldly life. None of these ever spoke to me on the subject of Christianity. I have even heard some of my young friends make a boast of their infidelity, and speak without reverence of the Lord Jesus Christ. I once expressed my astonishment at this, and said, that though I did not believe in Jesus, I thought that those who worshipped Him, and did not consider Him to be God, were mere idolaters. A young physician who was of the party, who was afterwards savingly converted to God, told me some years after, how much ashamed he felt at the time, when receiving such a reproof from an Israelite.