Mr. Isaacs married, secondly, in 1861, the eldest daughter of the Rev. S. H. Causton, Vicar of Highgate, and a niece of Lord Lilford, who died in 1866, leaving two children, Miss Annie Isaacs and the Rev. Wilfrid Henry Isaacs. Thirty years later, in 1896, Mr. Isaacs married Mrs. Peppin, the widow of Surgeon-Major Peppin, and daughter of James Herdman, Esq., of Zion House, co. Tyrone, Ireland, who survived him.
Mr. Isaacs was Jubilee Secretary for the L.J.S. during the year commencing February 15, 1858, and ending on the same date in 1859, which post entailed upon him much additional labour, to which he always looked back with considerable pleasure. He resigned his secretaryship in July, 1859, having served the Society with great acceptance for nearly seven years.
Mr. Isaacs now went to Jamaica on a short visit to his family, and improved the occasion by giving lectures, which were attended by crowds, in order to stir up an interest in the Holy Land. He had given a very great deal of attention to photography, a difficult pursuit for the amateur in those days, and was the first to introduce it into his native country. On his return to England, he occupied successively posts at Laura Chapel, Bath; in London; at Hanford, in Staffordshire; and at the Priory Church, Malvern.
In 1866, he was appointed by Lord Berners, vicar of Christ Church, Leicester, in his old diocese of Peterborough, where for more than 25 years he laboured in season and out of season, carrying on his ministry on staunch Protestant and evangelical lines, and being surrounded by a large band of fellow-workers, who heartily appreciated his teaching and work. The parish was thoroughly re-organized; numerous useful agencies started; the church restored and its accommodation increased; schools and other buildings erected. Mr. Isaacs was known as "the Jew of Leicester," and continued his great interest in all efforts for the conversion of his brethren to Christianity. He also rendered much and conspicuous voluntary aid to other Societies, notably the Church Missionary Society, the Church Pastoral Aid Society, and the Church Association, as well as to all local institutions and enterprises.
Mr. Isaacs took great interest in elementary education, and was returned at the head of the poll, by a majority of nearly 4,000 votes over the second candidate, at the first School Board election in Leicester. He also greatly interested himself in, and was successful in raising the tone of the Police Force, the members of which most thoroughly enjoyed the winter and summer treats which he arranged for them. Mr. Isaacs was also chaplain of the Leicester gaol, a work in which he took the keenest interest, and where he was the means of leading many a sin-stricken soul to the Saviour of sinners; and reforming the lives of those who had been led astray principallythrough strong drink. The work at Leicester was thus of a very arduous character. Notwithstanding the poverty of his parish, Mr. Isaacs raised as much as £25,000 for various objects during his incumbency. His whole ministry eloquently testified to the power of a simple and faithfully proclaimed Gospel.
In 1891 Mr. Isaacs was appointed to the incumbency of St. Augustine's, Bath, or, as it had long been known, Portland Chapel, which position he held till 1899. It was a post after his own heart, with its associations and traditions handed down from a long succession of faithful Protestant ministers. For a short time he was in charge of Eaton Chapel, in London. Mr. Isaacs frequently took chaplaincies on the continent, especially in Holland and Germany, and in 1902 he became resident English chaplain to Christ Church, Düsseldorf, and ministered to the congregation there up to the day of his death, on Sunday, November 15, 1903.
His home-call was very sudden, and found him in full work, just as he would have desired. He had no previous illness.
The funeral took place on Thursday morning, November 19, at the beautiful Friedhof cemetery at Düsseldorf, where he rests. Amongst the company present were Mr. Mulvany, the British Consul, with Mrs. and Miss Mulvany, and about 120 other friends, mostly attendants at the Consulate Chapel. The memorial sermons were preached on the following Sunday in the Consulate Chapel by the Rev. T. H. Sparshott. When Mr. Isaacs went there the congregationnumbered only about thirteen persons. He soon gathered round him, however, an attached people, upon whose affections he obtained a strong hold, and his ministry was very gratefully welcomed. Not only did he increase the attendance at the Sunday services till an excellent congregation was built up, but on Thursday afternoons, at his own residence, he held Bible readings and social gatherings, which were warmly appreciated by a large number of young men and women. Those who understand the intense loneliness of British residents in a continental city, especially one somewhat off the beaten route of tourists, will readily comprehend how much such kind hospitality and friendly intercourse must have meant to strangers in a strange land.
Mr. Isaacs' travels familiarized him with Palestine, and he wrote "The Dead Sea" (1857); and "A Pictorial Tour in the Holy Land" (1858). He was also the author of the well-known "Biography of the Rev. Henry Aaron Stern, D.D." (1886); and the editor of four volumes of "The Everlasting Nation" (1889-92). Amongst his other publications may be mentioned "Emma Herdman, Missionary Labours in the Empire of Morocco" (1900); "The Fountain of Siena, an Episode in the Life of John Ruskin" (1900); "In the Lord," a series of articles, published in the "English Churchman" (1901); a series of articles entitled "The Tabernacle and the Temple," published in the "Protestant Alliance" magazine (1902); followed by a second series in the same magazine, (1903), entitled "The Protestants of theBible"; and "The New Vicar" (1903), published posthumously.
Besides his literary gifts, Mr. Isaacs possessed considerable gifts and talents in art and in music, being a keen judge of both. He had some knowledge of colloquial French, Italian, and German, and not long before his death gave a short address in German at a mission hall on "I am the way, the truth and the life," which was listened to with marked attention. He had promised to give a second address on the Wednesday which followed his death.
Mr. Isaacs was a man of keen intellect, marked ability, deeply taught by the Spirit of God, and a faithful servant of Christ during his long ministerial career of fifty-three years. His Jewish descent, his acquaintance with the language and customs of the Jews, his sympathy with them and zeal for their conversion made him a strong and an acceptable advocate in the cause of Jewish missions. He was a Life Member of the L.J.S., and frequently attended the meetings of the Committee, where his long and varied experience, and prudent counsels were fully appreciated.
It will be easily gathered from the above that Mr. Isaacs' life was extremely rich in incident and experience. He was blessed with wonderful strength and health, which he attributed greatly to total abstinence from alcohol and smoking, and enjoyed the friendship of many prominent people, amongst whom may be mentioned Prince Münster.
Mr. Isaacs in his own person was a proof of thesuccess of Jewish evangelization, and of its far-reaching consequences, and we would close this brief biography of our departed friend with the last words from his "Star of Peace":—
"When Isaac Da Costa arranged for the baptism of his children he was, in the providence of God, opening the floodgates of blessing for himself and family. The consequences were to be widespread as well as important. Up to that time, not one of his family in any of its branches had ever been brought out of Judaism into the full revelation in Christ of the Law and the Prophets. But when he closed his eyes, he left behind him the record of every member of his family but one, both on his own and on his wife's side, having embraced the Christian faith, and thus set their seal to the truth and inspiration of God's Holy Word."
Jacob, John, a Jew from Poland, was baptized in England, in the seventeenth century. In 1679 he wrote a tract under the title, "The Jew turned Christian, or The Corner Stone," which was translated into Dutch and published in Amsterdam, under the title, "Jesus de waare Hoeckstein." In this he magnifies the grace of God as manifested in and through Christ Jesus, by which alone fallen man can find acceptance in God's sight and realize perfect peace and salvation.
Jacobi, B. T., was born in Königsberg, 1807. His father went to England, and became a Christian there. During his absence his wife, not knowing at all about her husband's religious change, embraced Christianity, and was baptized with her four children.Jacobi studied theology, and was appointed Chaplain, at the George Hospital, Königsberg, having also the pastoral charge of the Workhouse, and giving religious instruction in a High School. From 1858 he was also acting as missionary of the British Society, and quite a number of Jews of the higher class were won by him for the Saviour. He was permitted to celebrate his ministerial Jubilee in 1877.
Jacobi, Karl Gustav Jakob, born at Potsdam, 1804, died at Berlin, 1851. He was a distinguished Professor of Mathematics at the University of Königsberg and Berlin from 1825, and, together with Abel, made his epoch-making discoveries in the field of elliptic functions. Most of Jacobi's papers were published in Crelle's Journal, "Für die Reine und Angewardte Mathematik," and in the "Monatsberichte" of the Berlin Academy of Sciences, of which he became a member in 1836. Of his independent works may be mentioned: "Fundamenta Novæ Theoriæ Functiones Ellipticorum," Königsberg, 1829; and "Canon Arithmeticus," Berlin, 1839. Jacobi's lectures on dynamics were published in Berlin in 1866 and 1884. The Berlin Academy of Sciences published his "Gesammelte Werke," 8 vols., 1881-91.
Jacobi, Heinrich Otto, born at Tutz, West Prussia, and educated in a Jewish school in Berlin. He was baptized by Pastor Hossbach. After teaching in several schools, he became Professor of Greek Philology at the Fried. Wilh. Gymnasium of Berlin in 1860. He wrote several treatises in the Greek language, and received the degree of D.Ph. from the University of Königsberg,even without passing an examination. He died in 1864.
Jacobsohn, S. S., born in German Ostrowo, 1810. He went to Berlin and studied painting in the Academy of Arts. After being an earnest enquirer for a year, he was baptized by Pastor Kunze in 1831. Two years later he entered the service of the Berlin Jewish Society, and laboured among the Jews until 1871, with great patience and love toward them, so that many acknowledged that he was a true Christian. He published a tract entitled, "Immanuel, die Erscheinung des Messias in Knechtsgestalt, seine Erlösungsthätigkeit und die Ausbreitung seines Reiches nach Jesaia" (Berlin).
Jacobson, Heinrich Friedrich, born in Morenwerder, 1804, died in 1868, as a true pious Christian, lamented by all who knew him. He became Ordinary Professor of Jurisprudence at the University of Königsberg in 1836. He was author, among other works, of "Geschichte der Quellen des Katholischen Kirchenrechts der Provinzen Preusen und Posen," (1839); likewise "Geschichte der Quellen des evangelischen Kirchenrechts," of the same provinces, (1844). His chief work was, "Das Evangelische Kirchenrecht des Preusischen Staates und seiner Provinzen," (Halle, 1862-66).
Jacobson, Jacob, was born at Goldingen, in the province of Courland, Russia. He tells his own story thus:—
"My parents early taught me to value the precepts, rites, and ordinances of Judaism, which they mostrigidly observed. They therefore early placed me under the care of a Talmudical tutor, to be instructed in the Jewish faith, which consisted in the religious observances established by the authority of the Rabbis, and the promised reward to those who adhere to them.
"As I grew older, and began to reflect upon the nature and principles of Judaism as practised in the synagogue, my understanding showed me that such formal worship could not be in accordance with the will of God, that something or other was deficient in the system, there being nothing solid to influence the heart and give vitality to the worshipper. I could not help experiencing at times something like a vagueness in my mind with regard to my religious perceptions.
"By the providence of God I was led to leave home; and, although it was contrary to the wishes of my parents, I set out on my journey, and in due course arrived in England, in the City of London. After my sojourn there for some time, I was incidentally brought into contact, for the first time in my life, with one of those messengers who are sent out by the British Society for the Propagation of the Gospel among the Jews, whose work is to disseminate the Word of Life. It was by him that the Gospel was, in the first instance, proclaimed in my ears. Though some impression was made on my mind in consequence of his preaching, I nevertheless resisted it, on account of the deep-rooted prejudice I had imbibed against the Christian religion, and I refused his kind invitation to go to his house.
"God, who guides the destiny of men in a most marvellous way did, by His gracious design, cause me again to meet the same missionary, who once more entreated me to accept Jesus as the Messiah, and to search into the truth of the Christian religion. As on the former occasion, I again resisted with increased strength, and again declined his kind invitation. Still, the impression which was left on my mind on this second occasion, led me to reflect upon the question at issue between Jews and Christians, and whether this Jesus, whom our forefathers had rejected, was the same who should redeem Israel. Thus I was for some time perplexed and undecided, and in my perplexity I at length resolved that I would go to the missionary's house, not with any desire to be converted, but simply for further information.
"I thus became directed to read the Word of God, in order to verify the predictions which refer to the Messiah, and their fulfilment in the Person of Jesus Christ. I then began to read the New Testament, and to compare this with the Old, and, in course of time, the doing so terminated in my conviction that Jesus is indeed the Messiah, who gave Himself a sacrifice for sin, and was cut off but not for Himself. After some inward struggle of mind, my agitated feelings may be better conceived than described, and in spite of all hindrances that presented themselves, I was enabled, by the grace of God and the enlightening influence of the Holy Spirit to decide for Christ, and He became my Lord andSaviour. I avowed myself by public baptism a believer in the Triune God.
"After some years of Christian life, I was called to the service of God, in making known the same Saviour and the same Gospel I had received to our benighted Jewish brethren, and, by the grace of God, I have been engaged in so doing for fifteen years, in Newcastle and the district. The Lord has graciously blessed my humble efforts, and unto Him I ascribe the glory."
Jacoby, Dr. Ludwig, was the founder of German Methodism at St. Louis, Mi., U.S.A., and helped to spread it in Germany, in the latter half of the 19th century. His biography is found in the Rev. Fr. Kopp's characteristic pictures from the history of Methodism.
Jacoby, Rev., was one of Dr. McCaul's converts in Warsaw, and missionary of the Protestant Episcopal Church to the Jews in New York. He became later on an earnest Army Chaplain in a small-pox hospital during the Civil War, in Washington, 1864.
Jaffe, Philipp, M.D. and historian, born at Schwersenz, Posen, 1819, studied under Ranke in Berlin, where he won the history prize. He published "Monumenta Germaniæ Historica," 1854-63; "Bibliotheca rerum Germanicarum," 1864; "Regesta pontificum Rom. a Condita Ecclesia ad Annum post Chr. 1198"; in which work no less than 11,000 papal documents and letters were investigated, and in consequence received the attention of Pius IX. These ecclesiastical studies led him finally to embrace Christianity in 1868.
Jaffe, Philipp, son of Rabbi Baer of Gnesen, Posen,was born in 1824. Naturally he was brought up in strict orthodoxy and early imbibed prejudices against Christianity, so that when reading a book in the school he refused to utter the name of Jesus. His father sent him later to Wales to learn commerce at the house of a relative. Then a Christian lady gave him a New Testament which he secretly read, and that became the means of his conversion. He studied in London, and at the age of twenty-six he was ordained in the presence of the then Secretary of the British Society, whose service he afterwards entered and laboured as a missionary in Bristol and in Birmingham; and then from 1853 till 1857 at Frankfort-on-the-Oder, Nüremberg and Hamburg. He was instrumental in the conversion of a number of Jews, among whom was a Jewess 83 years of age, and also in the conversion of a Roman Catholic priest.
JairandJan, Dr. Aga, two Persian Jews, the latter of whom especially was under the influence of the C.M.S. missionary, the Rev. Dr. Bruce. They were baptized by the Armenian Protestant pastor in Hamadan in 1878.
Janasz, Adolf, proprietor of an estate at Ploch, near Warsaw, having together with his father embraced Christianity, and then afterwards married the daughter of the L.J.S. missionary Rosenthal, henceforth devoted himself to good works and especially to promote Christianity among the Jews by word and deed. In 1863, after the Polish revolution, he founded an orphanage on his estate, which he maintained at his own expense. He also appointed a Bible-woman in Warsaw to visit the Jews, and always showed sympathyand rendered practical help to the missionaries, and sent from time to time considerable contributions to the L.J.S. He published a little excellent work in German, entitled "Die Zukunft des Volkes Israel," Berlin, 1882.
Jany, a Jewish officer who served in the Prussian army from 1806 to 1815, afterwards embraced Christianity, and then devoted himself especially, till the age of 90, to the care of the deaf and dumb, and was one of the presidents of the Deaf and Dumb Institution at Königsberg.
Jasu, was one of the three Falasha converts who carried on the work of the mission during the imprisonment of the missionaries in Abyssinia.
Jedida, Hirsch Leib, Smlinsky, born in Gragewo, Russia, 1847. After being strictly brought up and becoming Bar Mitzvah (confirmed) at the age of 13, he studied at several rabbinic schools for five years, and at last at Plotzk, where he formed a firm friendship with another Bachur (student), by the name of Samuel Nasielsky, a native of Warsaw. They both thirsted for knowledge and studied diligently. The other had one day to return home, on account of the illness of his mother, and Hirsch soon followed him. In Warsaw they came in contact with the missionary Ifland, who showed them another source of knowledge besides the Talmud, and which alone could satisfy not only their minds but also their souls. Having read the New Testament, they were convinced that Jesus was their Saviour. They resolved now to go to Germany together. Before doing so they met with amonk, who tried to win them for the Church of Rome and as they were not able to answer all his objections to Protestantism, the result was, that they read the New Testament more diligently and earnestly. Hirsch was further instructed by Ifland, and was baptized in the Reformed Church at Warsaw, by Superintendent Splasczynsky in 1864, when he received the name of Jedida (beloved of the Lord). His fervent prayer before his baptism is recorded, but it is too long to reproduce here. His friend, who had hitherto been hindered by his family, now joined him, and they travelled together to Bromberg, where they were welcomed by the missionary Koppel into his home at Salem. His parents came to fetch him home, but he returned. Here Samuel was also further instructed, but as Jedida got ill, he was sent to the Hospital Bethany at Berlin, and he followed him there, where he was baptized in 1866, and received the name of Luria, and very often visited his sick friend, to whom he was attached, like David to Jonathan. But Jedida's earthly pilgrimage now drew to a close, yet, before his departure, he composed a Hebrew prayer as follows:—"O Lord! watch over my bed when my end draws near and my soul departeth. Stretch Thou forth Thy hands to receive and to bring it into Thy habitations. Place me among the heirs of Thy kingdom. Satisfy me with Thy comfort and salvation. Make me to rejoice in the light of Thy countenance, that I may ever live with Thee. Amen." The Lord answered his prayer and gave him grace and strength to endure excruciating bodily pains calmly andresignedly, and took him to Himself in September, 1867. His friend followed him three years later and was buried at his side.
Jertes, Dr., known to the Rev. F. W. Becker, laboured with great blessing as a missionary at Frankfort-on-Main in 1838.
Jesaia, Paul, an educated Jew of Prague, after showing an inclination towards Christianity at home, went to London on business about the middle of the seventeenth century, where he came in contact with true Christians. The Jews being then few in number in the city, intercourse between them and Christians frequently took place on very friendly terms. In Bohemia there arose a false Messiah who deceived the people. On his way to London, a Jesuit at Antwerp tried to convert him to Roman Catholicism. All this contributed to his searching for the truth, and when he found it in the English Church, he at once joined it by baptism. Then he wrote a treatise under the title, "A Vindication of the Christian's Messiah," London, 1654. (Wolff, Bib. Heb. 4. N. 1811. d.)
Joachim, Joseph, born in Kittsee, Hungary, 1831, is known to have embraced Christianity. He became a famous musician on the violin, and founded a high school for music at Berlin in 1867.
Joachimsthal, born in Goldberg, 1818, was baptized by Pastor Schultz in Berlin, 1842. He became eventually Professor of Mathematics in Berlin and in Halle. He died in 1861.
John, Evangelist, was one of those Jews baptized at Constantinople about 1827-8, in the time of Wolff, when they were put in prison and bastinadoed.
Jolberg, Madam Regine Julie (néeZimmerman), was born at Frankfort-on-Main in 1801. Her father was a wealthy man, and sent her at the age of thirteen to a Christian school at Heidelberg, where she received good impressions. In 1821 she married a Jewish lawyer, named Dr. Neustetel, and they settled at Hanau. There the seed sown in her heart at school began to spring forth, her husband too was influenced by her and by an evangelical pastor who visited him in his sickness, and he wished to be baptized, but died before he could realise his wish. She gave him a Christian burial. Subsequently, in 1826, she was baptized with her children, and married her former teacher, S. Jolberg. Her second husband died three years later, and soon after the children she had by him. Then she went to the village of Berg, near Stuttgart, in 1831, with the two children of her first husband, and there her Christian faith was strengthened and deepened by the circle of Christian friends around her. In 1841 she took a house at Leutsheim, where she instructed children in knitting. This school became later an asylum for poor children. This was four years after enlarged to admit a branch for the education of teachers. Six years later, in 1851, she hired a small castle in Nonnenwier, with garden and woods, from Baron Bücklin, because she had already eighty nurses under her instruction and supervision. This institution prospered and became well known, so that her example was followed in different parts of Germany and other countries. After 25 years labour there were 300 Nonnenwier sisters in Germany andabroad, and 260 nurses for children. She became known in Germany as Mutter Jolberg, and rightly so, for indeed she was a mother in Israel.
Josef, an artist, was baptized in Stockholm, 1832, through the preaching of the L.J.S. missionary Moritz.
Joseph, H. S., was precentor in the synagogue at Bedford, where he heard the Gospel. In 1829 he resigned his office and went to Norwich, where he was baptized by the Rev. Samuel Titlow. He wrote afterwards: "Reasons for Renouncing Judaism and Embracing Christianity," Norwich, 1830. He studied theology and was ordained in 1836 as minister or curate of St. Simon's Chapel, Liverpool. With the permission of the Bishop of Chester he established a Hebrew service. It may be mentioned, too, that on the day of his ordination in Liverpool, six Jewish souls were baptized by the Rev. H. Stewart, viz., Theodor Bernstein, and Joshua George Lazarus with his wife and three children, and twelve others that year. In 1837 Joseph became connected with L.J.S., from whom he received a grant. He was the first, as far as we know, to open a home for enquirers, of which he had the charge for many years.
Josephson, Cornelius, was Flad's companion in the Gospel in Abyssinia.
Josephson, Karl and Ludwig, two brothers, who were converted in Westphalia in the first half of the nineteenth century, and have given to the Church in Germany quite a number of theologians and pastors.
Josephson, Van Reis, born at Stockholm in 1818,became a Christian whilst at school. He then studied at the University of Upsala, and graduated in 1842. Then he applied himself entirely to music, and became Director of Music at the University. His compositions were popular in the north, such as: "Vart land," "Rings Drapa," "Islossning." His church compositions have made him famous, e.g., his "Kyrie," and his "Quando Corpus."
Joshua, was colporteur in Syria and in Asia Minor about 1860.
Julius, Henrietta, sister of the physician Nicol Heinrich Julius, attended the Church of Dr. Routenberg in Hamburg, which caused her to embrace Christianity, and was baptized in 1820. Her brother became a Romanist, but lived with her in harmony. She wrote a German biography of Elizabeth Fry.
Kahn, David Isaac, a physician at Uhlefeld, called afterwards "Christfreund," received Christian literature from the Mission at Halle, and this alone was the cause of his and his whole family embracing Christianity at Cadolzburg in 1739. The eldest son who still hesitated, was baptized afterwards.
Kahn, Rev. J., L.J.S. convert, graduated at Cambridge. After being curate in various parishes and then Vicar of Bishopstone, Sussex, he became Vicar of St. Stephen's, Holloway, in 1884.
Kalkar, Christian Andreas Herman, born November 27th, 1802, at Stockholm, died at Gladsaxe, February 3rd, 1886. He received his early education from his father, who was a rabbi and a member of the consistorium, and at the schools of Copenhagen,where, in 1818, he became a student of law. In 1823 he embraced the evangelical faith and studied theology, passing his examination in 1826. After being teacher at Oldensee, from 1827 to 1841, he travelled in Spain, and was appointed minister at Gladsaxe and Herloi in 1844. Among Kalkar's many works may be mentioned—"Evangelische Missionsgeschichte," 1857; "Geschichte der Römisch-Katholischen Mission," 1862 (German translation, Erlangen, 1869); "Geschichte der Christlichen Mission unter den Heiden," 1877 (German translation, Gütersloh, 1879); "Die Mission unter den Juden," 1868 (German translation, Hamburg, 1869); "Israel og Kerken," Copenhagen, 1881. From 1871 to 1880 Kalkar was editor of the "Theologisk Tidskrift."
Kaloria, Rev. John B., a native of Jerusalem when he for the first time heard the Gospel from the L.J.S. missionaries. After his conversion he studied at Basel, and was then sent out to Uruguay as pastor and teacher in a German Colony there. About 1887, he assisted Mr. Eppstein in London, and then went to the United States, where he became engaged in Ministerial work, contributing valuable articles to the Jewish Missionary periodical at New York, "The People, the Land and the Book."
Kameras, Rev. Nathanael, missionary in Vienna, of the British Society for the Propagation of the Gospel among the Jews. The following is an abridged extract from his autobiography:—
"On the road leading from Russian Lithuania toRussian Poland there stands a large and lonely inn. It was there that I first saw the light of day in the year 1862. A clay-floored entrance divides the rooms of this extensive house into two rows; on one side are the rooms for the strangers, who lodge here over night, the large tap-room, and the small rooms belonging to my parents; on the other, a one-windowed chamber, where our teacher slept, and the hall, a pretty large room, set apart for prayer and study. It contained long narrow tables and forms, an ornamented cupboard on the eastern side, in which the Thora-rollen (law scrolls) were kept, a prayer-desk with a seven-branched brass candelabra and a hanging lamp. The male members of our family, and Jews from the neighbouring villages, assembled there for Divine Service, to which the women listened in an adjoining room. There, too, our teacher instructed my four brothers and myself in the Hebrew language, and in the Talmud. As soon as I was five years of age, my parents, wrapping me up in a Tallith (prayer-mantle), solemnly brought me in there, in order that I might receive the necessary instruction; so that from that moment I devoted myself exclusively to study. Every other occupation, every other employment, every recreation, game, or fun of childhood, all that makes the heart light and the body strong, was banished from my life. I felt like a bird imprisoned in a cage, and debarred the free movement of its limbs; outside, was the world in all its beauty, where numbers of joyous creatures were flying about in the full enjoyment of their individual freedom, whilstI, powerless, clung to the bars. Before my eyes lay a landscape, rich in rural splendour; as far as I could see, village after village, surrounded by fruit-laden trees, presented a most cheerful aspect, and from the window I could watch the Christian children at their play, enjoying the fresh air of freedom in the flowering fields and sprouting meadows. Amidst the songs of birds, the rustling of leaves and the roar of the forest, I caught the sound of happy human voices, whilst I, chained to my books all day and until late at night, was forced to pore over marriage contracts and divorces and other similar things, which would have been better kept from my childish reason. 'Oh, if I were only that poor farm-servant coming home from the fields with the tired horses, or that ragged boy driving his cows home!' Thus I sighed. But all my longings and wishings were useless; I had to go over the same tiresome road that all the Jewish children of orthodox parents must labour through. The master behind me, drove me on with a volume in one hand and the rod in the other; my father drove me, my relations drove me, and thus, without rest or quiet, I was hurried through all those voluminous works that are of no value for practical existence whatever, so that the years of my childhood passed by, joyless and unenjoyed.
"This Jewish elementary school, called Cheder, seemed to me just like a prison, and the teacher, who bore the title of Melamed, I looked upon as a jailer, so that when the news reached me of my parents' resolve to send me to a Yeschiva, I welcomed it withthe same joy with which a convict welcomes his acquittal after long and hard imprisonment.
"It was not difficult to find a suitable Talmud school for me. The son-in-law of our district Rabbi was Rosh-Yeshiva (professor at a Talmud college) in a town where an uncle of mine lived. Thither my parents sent me shortly after I had been confirmed (Bar mitzvah), that is to say, when I had completed my thirteenth year. There, in his private lodgings, I visited Rabbi Schimele Wolf, for so the Talmud lecturer was called, and begged him to accept me as a pupil. At first he received me very coldly, and with dignity that involuntarily pointed to the importance of his position, but after I had delivered the recommendations I brought from his father-in-law, and had told him that his family doctor was my uncle, the stern look in his coal-black, thoughtful eyes, that shone like two glowing specks out of his pale face, fringed by a black beard, relaxed, and with extreme friendliness, he dispensed with the usual examination on entrance, and ordered his servant to lead me to the Yeshiva, and assign me a place there. We were still at a considerable distance from our destination when a great noise of human voices broke on my ear, and when at last I entered the hall, in which the Yeshiva was held, I was quite stunned by the terrific noise that was being made there. More than a hundred boys, youths of about thirteen to twenty years of age, were assembled, each one screaming and moving about in unrestrained restlessness. Some of them were sitting round long, narrow tables, continually swaying theupper part of their bodies backwards and forwards or from side to side. Others were standing in front of small portable desks, leaning over them or swaying to and fro with them, or going round and round them. Each boy had a ponderous volume open before him, from which he chose a passage, that he quoted at the top of his voice. One roared like a lion, 'Omar Rabbi Akiwa (Rabbi Akiwa said) sa......id, sa......id ..Ra......bbi...A......ki......wa..., oi Mamuni (Oh Mammy) Rabbi, oi Tatutim, (Oh Daddy) Akiwa, oi Ribene schel olam (Oh Lord of the World) said; said Rabbi Akiwa; what did Rabbi Akiwa say? A ...ki....wa...sa......id...,' and so on for hours. Another sang very daintily, imitating the voice of the chanter in sad and joyful melodies, such as had remained in his memory from the various festivals, or he composed something at will, with the following words; 'According to the doctrine of Samai it is permitted to eat an egg that has been laid on a holiday on that same day, whereas according to the doctrine of Hillel, it is forbidden.' My arrival attracted their attention and had a subduing effect; there was a lull. Suddenly a voice cried: 'The Massgiach (overseer) is coming.' This was uttered in the same sing-song manner, as though the boy were studying some sentence out of the Talmud. It was repeated by a second, then a third and a fourth in the same manner, and was the signal for them all of one accord to begin their lamentations and singing afresh, with increased vigour, endeavouring to drown each other's voices. It is in this way that these pale boys andyouths prepare for the 'Schir' (lecture), which lasts from two to four o'clock in the afternoon, taking place daily, and being carried out in the following manner:—The scholars stood round in a semi-circle at the feet of the Rabbi, who sat on an elevated chair at a desk. Charging one pupil to read a certain passage out of the Talmud, he desired another to read the commentaries to it, and again a third to read and explain the marginal notes to those commentaries.
"In the quiet cloisters of a large town I met a lonely man, living one day like another, a quiet and edifying life, to whom I felt particularly attracted. His head was a real study; a long white beard covered his breast, and he had a high, broad forehead, a finely arched nose, and large blue eyes, in which a whole world of goodness lay; over his features there was an expression of touching humility, as though he would excuse himself to everyone for daring to breathe the air and to fill a space in the universe. Hoping that with him I should not fare badly, I settled down there, and indeed, I did not regret it. From the beginning he showed me his goodwill in unlimited measure, taking care that I should receive free board from the prayer-men, who assembled there three times a day, and in such wise that I boarded with a different one each day in the week; besides which he contrived to give me ample pocket-money. I was often allowed to substitute him in reading 'Mischnais for anniversaries' (extracts from the Talmud to be read for the departed souls on the respective days of their death, which the relations generally remunerate well). He took mewith him wherever he was called to sing psalms or say prayers, either at the cradle of a new-born child that had scarcely opened its eyes to the light, or at the bedside of the dying, closing them to the light, to a wedding-feast or to a death-watch, and everywhere money poured in. Thus we lived together day and night in a neighbourly, friendly manner in the cloisters, and nothing lay further in the recluse's thoughts than that he should rob me of my peace of mind, which, however, he did without wishing to do so. His fervent prayers for the redemption of the people of Israel it was that had such a striking effect on my mind. Years will not efface from my memory the sight of that old man at midnight, when all around was quiet, and he thought himself unobserved, taking off his shoes and seating himself on the floor, imploring the Lord in heartfelt sincerity, in His mercy to return to Jerusalem and reign there as He had prophesied. I still hear those heart-rending tones, in which he prayed; 'Stretch out Thy right hand, Oh God! and in mercy redeem the people of Israel. Oh, that it might soon be announced to the unhappy nation: "Your Redeemer has come to Zion!"' Every sentence was accompanied by a sigh or broken by a sob. He imagined me to be asleep, but I heard every word, and was often moved to tears, involuntarily beginning myself to pray eagerly and perseveringly that the Messiah might soon come and release His people from captivity. From henceforth I devoted much thought to the subject, and, in my childish fancy, pictured to myself how glorious it would be when the Messiah would come,and, as a child rejoices to greet its father from afar, I looked forward, daily and hourly, to the advent of the Redeemer of Israel. On the other hand, the question often worried me; Why does not God answer such real and fervent prayers? Why does not the Messiah come to release His people? I did not dare to speak to Rabbi Todresch, such was the name of the recluse, on the subject, but once when a Talmudist from some well-known Talmud school came back to his home in the cloisters, I told him what it was that troubled me so much, and my astonishment was indeed great when I heard his answer: 'Prayers such as those will and can never be answered; for the Messiah has come.' In vain did I beg him to explain it to me, but he purposely avoided all my questions, telling me only so much that he possessed a book which explained the question thoroughly, but which he could not entrust to me for fear of the consequences such a step might have for himself; besides, it would be of no use to me, as I should have to give up my present career entirely. 'If you want to know the full truth,' he said to me, 'you must go abroad, for only there can you search after the truth freely and independently; whereas here, you must sell your freedom for your bread.' Tortured by restlessness, despair and longing, and fearful lest my parents should get ear of the change in my heart, when they would certainly oppose my plans, I decided to follow his advice at once and to leave Russia.
"After taking a hearty leave of the recluse, and my new friend, the Talmud student, I seized my staff andwent out into the wide world, a toy for wind and weather. Like a nomad, I wandered uncertain, for a long period, from town to town and from village to village. It was quite late often when I reached a strange place; all the doors and gates were closed, and I turned my steps to the ever open house of God, entered upon a 'Kasche' (a Talmudic question of dispute) with any one of those present, and I immediately felt at home, had my board and lodging, and the pious prayer-men, who came there daily, openly and secretly pressed their charitable gifts into my hand. Thus I was enabled to wander through the whole of Russia to the frontier, which, having no passport, I could not legally cross, and was therefore forced to smuggle myself through by giving a man a rouble to conduct me through a wood which led into Germany. Now that I was in another country, my position became a different one. On reaching the first German town, I asked as usual for the 'Beth-Hamedrash' (Jewish prayer and school-house), but to my greatest dismay no one could give me any information. Only one thing I was aware of, and that was that I could not make myself understood at all. It was evening; the first stars, those companions of my wanderings, began to twinkle in the sky, but into my sad heart no light would enter; there all was dark and dull. Here I was, standing at the corner of a street leaning against a post, a little bundle in my hand, without means, work, knowledge or language; alone, forsaken, not knowing where to turn. A lady passing by stopped and looked at me inquisitively. The sight of aslender little lad, clothed in the long wide Kaftan, with a pale face and sad eyes filled with tears, must have aroused her sympathy. She addressed me, but finding I did not understand a word she said, she gave me a few pence and showed me an inn where I could pass the night. It was certainly a very cheap night's-lodging that I had, but I was obliged to sleep amongst tipsy room-companions, to whom I was much too interesting a personage for them to leave in peace. Some would insist on making a common covering of my long coat; others played incessantly with my long fore-locks, whilst others again were interested in my Arba-Kanfoth (a garment with fringe at the ends) and were continually pulling at them. It was a long, weary night that I passed there, and as soon as the rising sun shone faintly through the dirty window-panes I hastened out, and, being once more alone, allowed my tears to flow. For the first time since my departure home-sickness with all its overwhelming power quite overcame me, and I felt the seriousness of life in its full meaning. However, I soon took courage again, laid my Tephillin (prayer-strap) on and implored the Lord to lend me His assistance and protection, taking a solemn oath that from henceforth I would blindly let myself be guided by Him in all things. With this sacred oath and with the firm conviction that the Lord would carry out all to His glory, I went on my way. With great difficulty and many privations I reached Breslau, where I met a man from Russia, who assisted me in obtaining a place as instructor of the Hebrew language in a PolishJew's family. After staying there a few months I seemed, curiously enough, to be drawn as by an invisible hand towards Vienna. The money I had earned as a teacher amply sufficed to take me there, and after a lengthy search, I found inexpensive lodgings in a Jewish family. (The head of the family is dead, but the wife still lives here, and her son is now, thanks be to God, a dear believing Protestant Christian.) Here I became acquainted with a Jewish shoemaker, who was the first to give me a New Testament in the Hebrew language to read. The very first sentence in that book was sufficient to draw me to it like a magnet, for there it was written what that Talmud-scholar had briefly told me, written clearly and in full, namely, that the Messiah, who until now had been the object of my prayers, my desires and hopes, had actually been born. On asking him to tell me something more about the book, the shoemaker conducted me to the missionary, Herr E. Weiss, who advised me to go to Pastor Schönberger, preacher at Prague, where I found a very friendly welcome. I passed the winter there, but, as Pastor Schönberger was obliged to be away for a year, he took me to his friend, the Rev. D. A. Hefter, L.J.S. missionary at Frankfort-on-the-Main, who kindly took me under his paternal care.
"The year 1881 was a decisive one for me. The Word of Life rooted itself deeper and deeper in my heart; prejudices vanished one by one, and the love of Jesus took their place. I perceived how deeply my heart had been wounded by sin; but at the same timeI acknowledged the most lovable of all the children of the earth, the Son of God, who has redeemed me too through the shedding of His innocent blood, and has healed all my wounds. On the 14th of August, 1881, I was baptized by the missionary, Herr Hefter, in the 'Dreikönigskirche' at Frankfort-on-the-Main, receiving the names Nathanael Karl Albert. At first I learnt the art of bookbinding in Frankfort, but as the Rev. D. A. Hefter desired me to become a pupil at the missionary-house in Barmen, I complied with his desire most willingly, regarding this step as one indicated by the Lord. One year I passed in the preparatory-school of the missionary-house, and four years in the seminary itself. During these years I received abundant blessings from the Lord. I was led deeper and deeper into the Spirit of the Word of God, and guided to more independent search by teachers endowed with truly divine minds, and treated with the greatest affection by a friendly circle of brethren, among whom I was permitted, thanks be to God, to grow stronger in faith, more fervent in love, and riper in understanding. To serve the Lord in His empire, and to win souls for Him out of His ancient people of the covenant, was my most coveted desire, and this too the Lord has granted me in His endless goodness and mercy. At the end of the year 1887 I passed my final examinations, and at the beginning of 1888, in answer to the proposal of the British Society for the Propagation of the Gospel among the Jews, I was permitted to begin my active duty among Israel in Vienna. Three years later, in1891, I received my ordination from the celebrated theologian of Würtemberg, Dr. Burk, in Stuttgart.
"One incontestible certainty has been proved to me both in the wonderful guidance of my life as also in my profession, which I now hold for more than sixteen years, that of myself I can do nothing, not even the slightest thing, and imbued with the conviction of my powerlessness and utter helplessness, of my own poverty and wretchedness, I have learnt to make use of the sweetest privilege of our life, namely, the subjection of my own will to the will of my Saviour, Jesus Christ."
Kaufmann, Rev. Moritz, T.C.D., a native of Germany, convert and student of the L.J.S. about 1860, was ordained Deacon in London, 1865; priest in the diocese of Meath, 1869. He held two livings in Ireland, was Lecturer, Tutor, and Assistant Chaplain of St. Aidan's College, Birkenhead, from 1877 to 1883. In 1884 he was appointed Vicar of Erpingham, and afterward Rector of Ingworth, Norfolk. Dr. Kaufmann obtained the prize for Hebrew, Chaldaic and Syriac, and is the author of the following works: "Socialism, its Nature, its Dangers, and its Remedies Considered," 1874; "Utopias, or Schemes for Social Improvement from Sir Thomas More to Karl Marx," 1879; "Christian Socialism," 1888; "Charles Kingsley, Christian Socialist and Reformer," 1892; "Socialism and Modern Thought," 1895.
Kautz, Christian Friedrich, baptized in Berlin, 1702, published in 1703 "Des 12 jährigen Jesu vom Nazareth Verstand im Fragen und antworten, darübersich die juden verwundern," also "Erkannte Göttliche Wahrheit aus der Schrift Alten und Neuen Testamentes," Waldenburg, 1716, and a "Catechismus für Juden," 1720.
Keyper, a native of Prague, was Rabbi in Schleusinger, where he was converted and baptized by Superintendent Friedrich Ernest Weis in 1715. He afterwards was lecturer on Jewish antiquities in Altorf and in Regensburg. Later he gave lessons in Talmud and Rabbinics at Bremen. Wolff in Bib. Heb. 3, 4, N. 1356 b. speaks of him as a learned, upright and sincere man.
Kiel, a physician from Roumania, made, as a pious Jew a pilgrimage to Jerusalem, thinking that in the Holy City he would find spiritual satisfaction and peace, but he did not find it in the Judaism that he found there, but in the Gospel which was preached by the missionaries. He and his wife were baptized by Bishop Alexander in 1844, and he laboured afterwards as a medical missionary in Safed.
Klein, Julius Leopold, a native of Hungary, born at Nocskolez, 1810, died in Berlin, 1810. He was a physician, poet and writer. His works appeared in seven volumes, under the title "Dramatische werke," Leipsic, 1871-2.
Köbner, Pastor Julius, was born in Denmark in 1806. Was by profession an optician like Spinoza, but God vouchsafed to him greater spiritual sight than to the philosopher. He embraced Christian faith in the Lutheran Church of which he became a minister, but afterwards joined the Baptists.Endowed with spiritual and mental gifts, he henceforth laboured with great zeal in Copenhagen, where he built the Christian Chapel, and also in many other parts. Later he laboured in Berlin, where he died 1884. His notable writings are, "Das Lied von Gott," an epic poem from the creation to the redemption of the world. "Die Waldenser," a dramatic poem with notes, "Die Neue Erde." On his hundredth birthday, 1906, appeared a hundred of his choicest sermons in the press, under the title "Lebens Wasser."
Kofler, Carl, born in Lemberg, 1820, was baptized with his parents at Breslau in 1822, graduated at the University there, and was appointed Vicar in Bad Lardeck in Silesia in 1851. He is recorded to have been a gifted preacher of the Gospel and a conscientious pastor. He died in 1877.
Koppel, Dr. J., born in the Archduchy of Posen in 1830. He began to learn Hebrew when he was three years old. Afterwards he attended a Roman Catholic school, where he was badly treated, and he imbibed strong prejudices against Christianity. In 1846 he entered a Jewish seminary for teachers at Bromberg, and when he finished his studies, he was appointed teacher by the Government in a town near the Russian border, and also interpreter. At that time he realised that there was a great contrast between the Bible and the Talmud, but he had no inclination towards Christianity whatever. Coming to Berlin, he made the acquaintance of Dr. Jaffe, whose brother was a missionary of the British Society, and headvised him to go to him for Christian instruction. The result was that he was baptized by Jaffe. In 1860, Koppel entered the service of the British Society, and laboured at first in England. In Bristol he became acquainted with George Müller and with his institution, which served him to good purpose in his future activity. Returning the same year to Bromberg, it happened that one day a pair of boots were stolen from him, and a poor beggar boy was suspected of the theft. This incident awakened in Koppel's heart deep compassion towards the poor neglected boys, and he applied to the municipal authorities for permission to found a Home or Ragged School for them where they might receive Christian training. This permission was, after some hesitation, granted, and the Home was opened in 1864, which served at the same time as a refuge for gutter children, orphans, Jewish enquirers and converts. Koppel then displayed great activity together with Dr. Ben Zion, Dr. Mossa and other friends whom he gathered around him. They instructed the children, visited the prisons, preached to the Jews, of whom thirty-five were converted there. Koppel laboured in faith, and the means of support were not wanting. A waiter sent him 200 thaler and rich people helped him liberally. In 1866 there were seventy inmates in the "Home" at Salem. In 1869 Koppel, not feeling strong enough to carry on the work, delivered it to others and went to London, where he did similar work and was well known at the Mildmay Conference Hall. Subsequently he went to Texas to found a colony there.
Kronheim, Joseph Nathaniel, a native of Magdeburg and son of wealthy parents. In his youth he led a restless life, served as a soldier under Napoleon I. in his Russian campaign, and then was schoolmaster in Magdeburg, where he bought a New Testament, to teach moral principles from it. The rabbi, on hearing of this, dissolved the school. He then came to England and made the acquaintance of Bishop Alexander, who preached the Gospel to him. He then took more time to investigate the question at issue between Judaism and Christianity, travelling in the country to sell optical instruments, till he came to the Rev. Wyndham Madden, of Woodhouse Parsonage, near Huddersfield, by whom he was further instructed and baptized in 1832. In 1835 he settled as optician in Belfast. A year later the friends of the Jews there, observing his Christian character, ability, and great Biblical knowledge, asked him to give up his business and become an agent of the Belfast Auxiliary Society, which he did, though he was then sixty years old. Through him a lively interest was awakened in Ireland for the cause of missions among the Jews. He laboured there for seventeen years, and died in 1852.
Krönig, Rev. Joshua Charles Solomon, heard the Gospel in Paris from the L.J.S. missionary Markheim, and was baptized by him in 1857, in the chapel of Lewis Way, when Lord Shaftesbury was one of the sponsors. After doing good work in London as a city missionary, he studied theology at King's College, was ordained by the Archbishop of York,1871-1872, and was appointed by trustees to the Vicarage of St. Barnabas, Hull, where he laboured for the rest of his life as a faithful minister of the Gospel to his congregation and missionary to his own people, esteemed and beloved by them both. In 1875 he opened a reading-room for Jews, which he called a "Beth hamedrash," in which he placed one of his own converts as house-father. In 1881 he bought a house for this purpose, on which he placed the inscription, "The doors of Zion, house for studying God's Word." In 1884, he told a pathetic story of a Jew who was a blasphemer, but whom the power of the Gospel converted and regenerated, so that he became his assistant in the work of the mission. Krönig was much sought after as a deputation.
Kropveld, Rev. E., Pastor at Ablasserdam in Holland and Secretary of the Dutch Reformed Church Mission to the Jews. He was brought up in strict Jewish orthodoxy. Starting in life in a merchant's office and living carelessly, he one day had a conversation with a Christian peasant, who assured him that he was certain of entering at last into the heavenly Canaan. This made a deep impression upon him, and he began to live in stricter conformity with Judaism. At the age of seventeen he heard the L.J.S. missionary Pauli preach, and felt the power of the Gospel message, which led to his being baptized. He then became a colporteur of religious books, when he suffered much from his friends, yet lived so economically that he managed to save sufficient money to enable him to study for the ministry. He thenbecame Pastor in Rundem, Minnertsga, and at last in Ablasserdam. He wrote several books in relation to the Jews.
Kuh, Christian Daniel, a merchant in Breslau, having been convinced of the truth of Christianity, was baptized in the Evangelical Church at Breslau in 1805. The result was that his wife and three children, his brother-in-law Hans August Fisher, and his fiancée followed his example.
Kunert, Rev. Karl, was born on May 25th, 1870, at Krotoschin, in Posen, one of the Prussian provinces. Of his history he says:—"My father was a furrier, who, in the family of his grandfather, a rabbi at Breslau, received not only the usual superficial knowledge of Judaism, but at the same time a truly orthodox education, and, as a pious Jew, he took good care that the laws of his people should be strictly kept by his whole family.
"I was named Karl, after this great grandfather, and I was expected to follow his profession likewise. As far as I can remember, I assisted at Divine service every morning and evening from about the third year of my life, and from the age of four I joined in the prayers whenever they were offered. Nor were the other branches of my education in any way neglected. Being able to read and write when quite a little boy of five, I became well versed in the history of my people and country. When nine years of age I was sent to the college of my native town, and later on, when my parents removed to Breslau, I visited the Catholic college of that town, but at the same timethe Jewish school. It was at this period of my life that I got a very strong antipathy to Christ and His adherents. Is that to be wondered at? All I saw was the thoughtless worship of Popish idols. And then, the greater evil to my young soul was wrought by my fellow-pupils, who, though educated in the Catholic faith, nevertheless found much pleasure in laughing at each new thought or religious exercise, and spent much time in reading all kinds of immoral books.
"I was very fond of reading, and in the memorable year 1885, the Lord led me to purchase the New Testament. There was a certain sacristan at Breslau who sold the books and tracts of the British and Foreign Bible Society, and often on Sundays, about dinner time, I went to see him and to buy books to read. In this way I came into possession of the New Testament in Greek, German and French. But the sacristan never uttered a word in favour of the Gospel, and I thought him a very greedy man who sold Christian books for the only purpose of gaining money. Such behaviour in a professing Christian, together with the sad experiences in my school-time, made me an embittered enemy of Christ and His Church. During my time at college I visited the University and the Rabbinic Seminary, in order to prepare myself for the chosen profession of a Rabbi. The bitter hatred of all who confessed Christ grew more and more intense, and at last, I triumphantly delivered a public lecture at Berlin against Christianity.
"But already, at the time of my visiting the Rabbinic Seminary, I felt an inner restlessness, and even when I changed theological studies for other pursuits, this uneasiness would not quit me. I used to perform the Jewish law with a still greater zeal, notwithstanding that the inner voice told me most distinctly that I was wrong and would never find true happiness in this way. I could speak to no one about this conflict of my soul. The Jews did not understand me, and Christian people I most heartily despised.
"I then resolved to go to Paris, firmly believing that new surroundings would restore my peace of mind, and I felt I must conquer the heartfelt unrest at any rate. But on the very day of my arrival in Paris I took the train for Antwerp, and the next morning found me wandering about the streets of that town in dread despair. At length I resolved to return home, and that once more at Berlin I would seek rest in work. But in vain. I wandered under the old trees of the Tiergarten for long hours wrestling with my God, whom I was willing to serve, but after my own fashion as a Jew. I would not yield, and though I was hardly able to bear this inward conflict longer, I still went on with praying in public on the Day of Atonement.
"At the close of November, 1898, my anxiety grew so strong that I resolved to start for Altona, in order to be thoroughly instructed about Christianity, in a mission house. Nobody had told me of such an institution, but by chance I learned of its existencefrom one of its former inmates. The 26th of November, 1898, found me at Hamburg. But still the old Adam would not yield, and I never entered the mission house till the utmost need forced me to go and see the Rev. A. Frank. He received me most kindly, and was willing to give me shelter in the house, but told me that, like all other inmates, I would have to engage in manual labour. I most gladly agreed to this, and I became a pupil of the mission on December 1st.
"Far from the noise and influence of the world I first met my Saviour in all His glory. There was no question now about justification by performing Moses' laws; His light made me see my sins in all their awfulness, and I broke down crying, 'My punishment is greater than I can bear' (Gen. iv. 13). But soon Divine love made me sing, 'My life is preserved' (Gen. xxxii. 30), and all my heart went out to my Saviour who had done so much for me. I was baptized on April 23rd by Pastor Aston. For a short time after I stayed at Hamburg as a private teacher, and the Lord's blessing was with me; but I was soon asked by our dear Pastor Dworkowicz if I would be willing to work as missionary to the Jews, and he felt I might be of service at Königsberg. Circumstances at the beginning of 1901 made my way clear. I knew then that it was after my Saviour's will that I should enter upon this work; so I applied to the British Society for the Propagation of the Gospel among the Jews, and I was accepted on June 9th, on therecommendation of Pastors Dworkowicz, Aston and Frank, of Hamburg. I commenced work there under the direction of the first named, but on March 15, 1902, I started for Königsberg, in order to labour in that city for the glory of God my Saviour. 'The Lord hath done great things for us, whereof we are glad' (Ps. cxxvi. 3)."
Landsman, Daniel, was living in Jerusalem about 1870, maintaining himself by his handiwork as a strict, pious Jew. Whenever the L.J.S. missionary Stern met him he used to preach Christ crucified to him, so that at last he, in a passion, assaulted Stern violently, but at length was conquered by the Gospel, and then became his best friend. After his baptism in the Holy City he witnessed for Christ there before the Jews for some time. Then a position as assistant missionary was offered him in the Scotch Presbyterian mission at Constantinople, where he zealously laboured for seventeen years, and Bassin, afterward a missionary was one of those in whose conversion he was instrumental. He then emigrated to the United States, and was appointed by the Lutheran Synod at Missouri as missionary in New York about 1883, where he was blessed in his efforts to win souls for the Kingdom of God. He wrote the following tracts, partly in Hebrew and Yiddish, "Jeshua Sar ha Panim"; "Jeshua ha Nozri ist der Messiah Emeth," "Memra," "Shabbath Feiertage und Beschneidung"; "Was sagen die Rabbinere über Maschiah"; "Was sagt die Kabbalah, &c., über die Dreieinigkeit Gottes," 1888.
Laseron, Dr. Michael Maximilian August Heinrich, born in Königsberg, 1819, died in London, 1894. His father was a rabbi, but died on the same day, as his mother, when he was only seven years old. Laseron was then brought up by bigoted relations, who were not very kind to him. Owing to this he had no great love for the Jews, but rather sought after Christians, from whom he learned to know the Lord Jesus as his Saviour. He did not conceal his convictions, but told his relatives that he had a desire to become a Christian. Thereupon they so illtreated him that his life was in danger; so when he was seventeen, he escaped on foot to Frankfort, enduring great hardship on the way. Then he was instructed and baptized by Pastor Keimers, but he could not remain in Frankfort on account of persecution by the Jews, so he went to Basel. Scarcely had he arrived there, when he got very ill, and the wife of the missionary, a lady by the name of Haslen, nursed him till he recovered. Friends in Switzerland recommended him to the L.J.S., and he was for a time in the Operative Jewish Converts' Institution, Palestine Place. Then he entered as a student the newly-founded Missionary Training College of the British Jews' Society, and remained there over two years. However, though he was interested in the Jewish mission, and took practical part in the same, yet he felt that he was called to be a medical man, and the Committee allowed him to leave in 1849. Thereupon he went to Erlangen and studied medicine, and at the same timepractised homœopathy privately. Laseron then returned to London, and was a successful practitioner. Settling at Edmonton in 1854, he there lost his eldest child. This was the occasion for a call to a great enterprise of faith which bore glorious fruit. The bereaved parents noticing in the street poor, half-starved children, resorted to prayer and then resolved to establish an asylum for poor children where they could receive a good education. An Irish lady hearing of it, sent him £3; with this encouragement he hired a house, appointed a teacher, and opened the school in 1856, having sixteen scholars on the fore-noon of the first day and more in the afternoon. He also built a chapel. In a few months the school was so full that he could not admit any more children. Then he opened evening classes and services on Sunday, which were attended by 150 persons, who seldom went to a place of worship. In answer to earnest prayer Dr. Laseron received small and large, and even very large, gifts of money for his work in a most remarkable manner, often from people who were entire strangers to him, notably the brothers Samuel and John Morley supported him very generously, so that he was enabled to establish the Evangelical Protestant Deaconesses' Training Institution at Tottenham, now called The Prince of Wales's General Hospital. Dr. Laseron reached the age of 75, and before his departure he asked a friend to write to his children in Australia—"I thank God that I am surrounded by such as love me and Him."
Laseron, Rev. David, came to Edinburgh from Germany, and maintained himself there by giving lessons in German and in Hebrew. He had also Christian pupils who visited him when he was sick and from whose young lips he first heard of the great Physician of souls. After his baptism in 1844 he was sent as a missionary to Cochin, where he established schools for heathen and Jewish children. In 1852, these schools were attended by 16 white Jewish boys, 112 black Jewish boys and 24 girls. Laseron baptized one Jew there by the name of Jehil Benjamin, in 1849. He was recalled home in 1855, owing to some disagreement with his colleague.
Lasson, Adolf, born in Alt Strelitz, 1859, embraced Christianity while he was tutor of Philosophy in the University of Berlin. He wrote the following works: "Fichte über das Verhältniss von Staat und Kirche," Berlin, 1863; "Meister Eckhardt der Mystiker," 1878; "Das Cultur ideal und der Krieg," 1868; "Principien der Zukunft des Volkesrechts," 1871. In reference to religion, he belonged to the evangelical party in the German Church. The year of his baptism is not known.
Laub, P. B., born in the Bukowina, Austria, and received a strictly orthodox Jewish education. Receiving a New Testament from some one, he became convinced of the truth of Christianity, and then went to London, where he came in contact with the writer, who recommended him to the Operative Jewish Converts' Institution, but he soon left for Stuttgart, and was baptized by Gottheil there. He then studiedat Basel, but wishing to devote his life to the Jewish Mission, he went to the Institutum Delitzschianum, in Leipzig, to prepare himself for future work. In 1889, he went to assist Mr. Flad in Tunis, and then was called by the French, and afterwards by the Swiss Missionary Society to be their missionary in Alsace.
Lauria, Rabbi Elieser, was one of several Rabbis who became Christians in Jerusalem in the first half of the nineteenth century. He was baptized by Bishop Alexander in 1843, whereupon he was forced by the Jewish authorities to divorce his wife, who was sent by them back to Russia. She, however, returned to him in 1846, and in the next year she too made a public confession of her faith in our Saviour. Henceforth she assisted her husband in winning souls, and they laboured together at Cairo, until her death of cholera in 1849. Lauria opened a mission school there in 1850. He was much esteemed, even by the rabbis, and he circulated the Scriptures as far as Arabia, and the mission was not without results.
Lazarus, Joshua George, was baptized with his wife and two children in Liverpool, under the ministry of Rev. H. S. Joseph. In 1842, he became his assistant there and in Manchester. In 1851, Lazarus reported that sixty-eight Jews had been baptized since he entered upon his labours in the two cities. He retired on account of feeble health in 1853, and died in 1869.
Lebert, Herman, M.D. (Levy), born 1813, died 1878. He as a Christian doctor was very distinguished. Friedrich Wilhelm IV. bestowed upon him the gold medal for Art and Science. He becameProfessor of Medicine in Breslau, 1859. His literary works are: "Anatomie Pathologique générale et speciale," 2 vols., 1854-62, for which the Parisian Academy gave him the prize. "Handbuch der Practischen Medicin," 2 vols., 1859.
Lebrecht, Abraham (Herz), born at Gross-Glogau Germany, 1706. At the age of seventeen both his parents died, and his relatives sent him to a Jewish high school at Prague. In 1739, he was a teacher at Belgrade, and when the Turks captured the city, they sold him and Newman, son of a Lutheran pastor, with many others, as slaves. The master tempted Newman to sin, but he resisted, and was cruelly beaten. The master then tried to make him yield through the medium of Herz, but Newman said to him: "I cannot offend my Lord Jesus, and would rather die than commit sin." This made a strong impression upon the young Jew, and henceforth he became very anxious about the state of his soul, and the other preached to him the good tidings of salvation through Christ. Newman died from the stripes he had received, and Herz was sold to Hadshi Mustapha, who brought him to Smyrna in 1741. There the Jewish community bought his release, presented him with sixteen ducats, and sent him to Constantinople, whence he made his way back to Germany, where in various ways he experienced the lovingkindness of God. Twice when he was in great despair, and was about to commit suicide, he was providentially saved and brought to his senses by Christians, who had come to him at the right moment. In his wanderingshe visited Friedrich Augusti, the well-known convert, who had had similar trials. Finally, he was baptized on Whitsunday, 1744, when he assumed the name of Lebrecht (Live right), and refused to receive a present from his sponsors, which it was the custom to give. He then lived as a consistent Christian to the age of 70, and died in 1776. This extract is taken by Pastor de le Roi from Lebrecht's autobiography, which closes with a prayer for the conversion of Israel.
Lederer, Gideon R., born in 1804. As the son of a rabbi he was educated in strict rabbinical orthodoxy, and for a time was a rabbi himself. He and his wife were converted under the ministry of the early Scotch missionaries, and afterwards assisted them to spread the Gospel in Hungary. In 1853, he came to London, but soon after went to New York, where he laboured for the rest of his days, as a humble city missionary, with much blessing. He edited a periodical entitled, "The Israelite Indeed," and the writer knew him as such an one himself.
Leener, de Louis, a Dutch convert of the nineteenth century, was a respected author. Among his works are these—(1) "Ben Onie, Tafereelen uit het dagboek van een tot het Christendom bekeerden Israelit," (2) "De waarde vrouw in Israel," (3) "De Nederlandsche jood," (4) "Ons Pascha," Amsterdam, 1865-70.
Lehrs, Karl, was born in Königsberg in 1802, and died 1878. It is recorded that while studying in Berlin he became a Christian from conviction, and was baptizedin 1822. A number of his relatives were influenced by him for Christianity. He was a classical teacher in several schools, and then Professor at the University of Königsberg. He published a book of considerable merit under the title, "De Aristarchi Studiis Homericis," 1833; "Questiones Epicae," 1837; "Pindars-scholien," 1873.