KIEL, a physician from Roumania, made, as a pious Jew a pilgrimage to

Jerusalem, thinking that in the Holy City he would find spiritual

satisfaction and peace, but he did not find it in the Judaism that he

found there, but in the Gospel which was preached by the missionaries.

He and his wife were baptized by Bishop Alexander in 1844, and he

laboured afterwards as a medical missionary in Safed.

KLEIN, Julius Leopold, a native of Hungary, born at Nocskolez, 1810,

died in Berlin, 1810. He was a physician, poet and writer. His works

appeared in seven volumes, under the title "Dramatische werke," Leipsic,

1871-2.

KÖBNER, Pastor Julius, was born in Denmark in 1806. Was by profession an

optician like Spinoza, but God vouchsafed to him greater spiritual sight

than to the philosopher. He embraced Christian faith in the Lutheran

Church of which he became a minister, but afterwards joined the

Baptists. Endowed with spiritual and mental gifts, he henceforth

laboured with great zeal in Copenhagen, where he built the Christian

Chapel, and also in many other parts. Later he laboured in Berlin, where

he died 1884. His notable writings are, "Das Lied von Gott," an epic

poem from the creation to the redemption of the world. "Die Waldenser,"

a dramatic poem with notes, "Die Neue Erde." On his hundredth birthday,

1906, appeared a hundred of his choicest sermons in the press, under the

title "Lebens Wasser."

KOFLER, Carl, born in Lemberg, 1820, was baptized with his parents at

Breslau in 1822, graduated at the University there, and was appointed

Vicar in Bad Lardeck in Silesia in 1851. He is recorded to have been a

gifted preacher of the Gospel and a conscientious pastor. He died in

1877.

KOPPEL, Dr. J., born in the Archduchy of Posen in 1830. He began to

learn Hebrew when he was three years old. Afterwards he attended a Roman

Catholic school, where he was badly treated, and he imbibed strong

prejudices against Christianity. In 1846 he entered a Jewish seminary

for teachers at Bromberg, and when he finished his studies, he was

appointed teacher by the Government in a town near the Russian border,

and also interpreter. At that time he realised that there was a great

contrast between the Bible and the Talmud, but he had no inclination

towards Christianity whatever. Coming to Berlin, he made the

acquaintance of Dr. Jaffe, whose brother was a missionary of the British

Society, and he advised him to go to him for Christian instruction. The

result was that he was baptized by Jaffe. In 1860, Koppel entered the

service of the British Society, and laboured at first in England. In

Bristol he became acquainted with George Müller and with his

institution, which served him to good purpose in his future activity.

Returning the same year to Bromberg, it happened that one day a pair of

boots were stolen from him, and a poor beggar boy was suspected of the

theft. This incident awakened in Koppel's heart deep compassion towards

the poor neglected boys, and he applied to the municipal authorities for

permission to found a Home or Ragged School for them where they might

receive Christian training. This permission was, after some hesitation,

granted, and the Home was opened in 1864, which served at the same time

as a refuge for gutter children, orphans, Jewish enquirers and converts.

Koppel then displayed great activity together with Dr. Ben Zion, Dr.

Mossa and other friends whom he gathered around him. They instructed the

children, visited the prisons, preached to the Jews, of whom thirty-five

were converted there. Koppel laboured in faith, and the means of support

were not wanting. A waiter sent him 200 thaler and rich people helped

him liberally. In 1866 there were seventy inmates in the "Home" at

Salem. In 1869 Koppel, not feeling strong enough to carry on the work,

delivered it to others and went to London, where he did similar work and

was well known at the Mildmay Conference Hall. Subsequently he went to

Texas to found a colony there.

KRONHEIM, Joseph Nathaniel, a native of Magdeburg and son of wealthy

parents. In his youth he led a restless life, served as a soldier under

Napoleon I. in his Russian campaign, and then was schoolmaster in

Magdeburg, where he bought a New Testament, to teach moral principles

from it. The rabbi, on hearing of this, dissolved the school. He then

came to England and made the acquaintance of Bishop Alexander, who

preached the Gospel to him. He then took more time to investigate the

question at issue between Judaism and Christianity, travelling in the

country to sell optical instruments, till he came to the Rev. Wyndham

Madden, of Woodhouse Parsonage, near Huddersfield, by whom he was

further instructed and baptized in 1832. In 1835 he settled as optician

in Belfast. A year later the friends of the Jews there, observing his

Christian character, ability, and great Biblical knowledge, asked him to

give up his business and become an agent of the Belfast Auxiliary

Society, which he did, though he was then sixty years old. Through him a

lively interest was awakened in Ireland for the cause of missions among

the Jews. He laboured there for seventeen years, and died in 1852.

KRÖNIG, Rev. Joshua Charles Solomon, heard the Gospel in Paris from the

L.J.S. missionary Markheim, and was baptized by him in 1857, in the

chapel of Lewis Way, when Lord Shaftesbury was one of the sponsors.

After doing good work in London as a city missionary, he studied

theology at King's College, was ordained by the Archbishop of York,

1871-1872, and was appointed by trustees to the Vicarage of St.

Barnabas, Hull, where he laboured for the rest of his life as a faithful

minister of the Gospel to his congregation and missionary to his own

people, esteemed and beloved by them both. In 1875 he opened a

reading-room for Jews, which he called a "Beth hamedrash," in which he

placed one of his own converts as house-father. In 1881 he bought a

house for this purpose, on which he placed the inscription, "The doors

of Zion, house for studying God's Word." In 1884, he told a pathetic

story of a Jew who was a blasphemer, but whom the power of the Gospel

converted and regenerated, so that he became his assistant in the work

of the mission. Krönig was much sought after as a deputation.

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 then became 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 time the 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 existence from 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 the recommendation 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 time practised homoeopathy

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 studied at 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 became Professor 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 wanderings he 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 baptized in 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.

LEIBNISTH, Samuel, born 1823, was a Jewish teacher, and after his

conversion, about 1868, devoted his leisure to voluntary missionary work

among the Jews in Germany. In 1874, he was appointed missionary at

Elberfeld, where he died in 1882.

LEITNER, H. C., was won for the Master by the Rev. C. A. Schönberger. He

laboured at Constantinople as a very able teacher in the Scotch mission

schools for many years.

LEITNER, Dr. M., born at Pesth in 1800, studied medicine and settled as

a practitioner at Broussa in Turkey. Having come into possession of a

New Testament, he read it carefully, and was converted and baptized in

1844. He then gave up his lucrative position and devoted his life to

missionary work. He was the L.J.S. medical missionary at Constantinople

from 1853 to 1861, when he died of fever.

LEO, Dr., a physician in Warsaw, after having had intercourse with the

L.J.S. missionaries for eight years, became fully convinced of the truth

of the Gospel, and was baptized with his family in 1831.

LEONHARD, Friedrich Conrad, a convert in the latter half of the

eighteenth century, published a dialogue under the title, "Erweis dass

die Rabbinen Schnurstracks wider dass Gesetz Moses lehren, Aus den

Kirchengesetzbüchern der heutigen Juden geführt," with a preface by

Pastor Siegmund Mörl, Nürnberg, 1781.

LESSMAN, Daniel, was born in Soldin (Brandenburg), 1794, studied

medicine in Berlin, was wounded in the war, baptized in 1824, he became

a great author, novelist, biographer and poet.

LEVI, Jacob, a native of Smyrna, according to the report of Dr.

Buchanan, heard the Gospel from a C.M.S. missionary. He then bought a

New Testament and studied it with the intention of refuting the

arguments of the missionary, and for this purpose he translated it into

Hebrew, but the result was that he became a believer and preached Christ

to Jews, Mohammedans and Christians.

LEVI, Jacob, baptized by the missionaries Lewis and Hartley at Athens,

about 1840-1. Was cast into prison by the Rabbis ten times. In the

prison at Casanegra, he was bastinadoed and kept six months, but he

declared if he was there a thousand years he would still confess that

Jesus was the true Messiah.

LEVI, Dr. Leone, was born in Ancona, 1802, and settled in England. An

article of his in the "Liverpool Album," in 1849, occasioned the

establishment of the Chamber of Commerce, of which he became secretary.

He joined the Presbyterian Church, was author of "Commercial Laws, their

Principles and Administration," 1850-52; "Wages and Earnings of the

Working Classes," 1867; "History of British Commerce and of the Economic

Progress of the British Nation," 1863-70. He became professor of

political economy at King's College in 1862; barrister in Lincoln's Inn,

1859; D.L. of Tübingen, 1861: and died in 1888.

LEVIEN, Edward, was born in 1818, of highly respectable Jewish parents,

nearly related to the distinguished Goldsmids. His parents returned to

the true faith, and were baptized and admitted into the Church of

England, with their children, when the latter were yet of tender age. He

was educated at Shrewsbury Grammar School, under Drs. Butler and

Kennedy, and at Balliol College, Oxford, where he took honours in

classics. In that department he filled a professor's chair at Glasgow.

His great skill in ancient manuscripts, and intimate acquaintance with

historical lore commended him, in 1850, to an important post in the MSS.

department of the British Museum. This post he held for nearly a quarter

of a century, with advantage to the public and credit to himself. He was

also honorary secretary of the British Archæological Association, to

which he rendered essential service in promoting its prosperity, in

various ways, literary and otherwise. His loss to that Association was

as keenly felt by their Committee as by his most intimate friends. The

catalogue of the British Museum has several pages devoted to his

literary productions.

LEVINSOHN, Hessel, a brother of the next named, who together with his

parents had anathematized Isaac on account of his supposed apostasy, was

in the first place influenced by him through correspondence, not to pass

such a harsh judgment upon himself. Then, when he came to England, he

was gradually won by him and other Hebrew Christians to read the New

Testament, and to search the Scriptures earnestly, until he too could

publicly confess that Jesus was his own Redeemer. He afterward became a

missionary of the British Society for the Propagation of the Gospel

amongst the Jews.

LEVINSON, Rev. Isaac, was born in Kovno (Russia), in 1855. His father

was a pious man, and used to fast every Monday and Thursday. When Isaac

was five years old, his father himself taught him Hebrew, and then sent

him to school, where he made rapid progress in learning, so that at the

age of eight he could read the Pentateuch with the Targum and Rashi's

commentary. Henceforth he studied mostly the Talmud, in which he felt no

delight nor even satisfaction, especially when at thirteen years of age

he became bar mitsvah (confirmed), and began to realize responsibility

for his sins. This caused him to lay aside the doctrines of men, and to

study more diligently the Word of God. In 1871 he took leave of his

parents, and after much hardship and God's loving care on the journey,

arrived in London, September 19th, with the intention to go from there

to America or Australia. But just as he landed he was robbed of the

little baggage he possessed, and a kind Jew took him to his house, with

whom he spent the Day of Atonement. Subsequently he once passed by the

L.J.S. Chapel at Palestine Place, and noticed a Hebrew inscription on

the front. Thinking it was a synagogue he entered, and was surprised to

find that it was a Christian place of worship, where the prayers were

said in Hebrew. He listened to the service, and after it was over, a

Hebrew Christian spoke to him, and told him that he had found peace in

believing in Jesus as the Messiah. This was exactly what Isaac was

searching for. He then made the acquaintance of Dr. Stern, was

instructed and baptized by him, and entered the Operative Jewish

Converts' Institution. After a time Levinson was for some years a clerk

in the R.T.S., where he made good use of his time in preparing himself

for studying in Spurgeon's College. He was then ordained to the Baptist

ministry, and was engaged by the British Society as deputational

secretary, in which capacity he laboured zealously and ably for some

years, until he was called to succeed the late Rev. John Dunlop, as

chief secretary of the same Society.

LEVY, Benjamin, was the son of Moses Levy, one of a well-known firm of

shipowners in London. When he was quite a young man he set up in

business as a clothier and draper in Holborn. Subsequently he removed to

Sunderland, where he spent the last forty-two years of his life; and so

greatly did he prosper that he opened branches of his business in

Shields, Stockton, Middlesborough, West Hartlepool and Barrow in

Furness. His admission by baptism into the Church of Christ took place

when he was twenty-six years old. Before then he had drifted away from

the moorings of the synagogue, and then soon followed his total neglect

of all religious observance, and all belief in the Bible. It was at this

crisis in his religious life that he was brought under decidedly

Christian influences. He came in contact with a clergyman of the Church

of England, who led him to accept Christ and Him crucified; after which

he ever remained a faithful follower of the Lord Jesus, and a promoter

of Christian work. He became Warden of St. Thomas', Sunderland, for

which Church he did a great deal. He was elected member of the Town

Council of Bishopwearmouth in 1861, and in 1871 he was made Alderman of

the Sunderland Ward; had he lived longer, he would have attained the

chief civil dignity there. His funeral was attended by the whole Town

Council in its official capacity. He left a family of four sons and five

daughters, all of whom were doing well at that time.

LEVY, Philip, was converted in England, at the beginning of the

eighteenth century. He published an English, Hebrew, and Chaldee Grammar

in 1705, at Oxford.

LEWALD, Fanny, daughter of a Jewish banker at Königsberg, and born 1811,

became a member of the Evangelical Church by baptism in 1828. She is

distinguished as a great authoress. Her works comprise twelve vols., six

of them under the title, "Meine Lebens Geschichte" (Autobiography),

Berlin, 1871-75. She died at the age of 78, in 1889.

LEWIS, Dr. de Leno, was editor of "Israel's Watchman," at Baltimore,

1888.

LICHTENSTEIN, George Philipp (Susskind Mayer), was born at Frankfort in

1606, and became a Christian through intercourse with pious Christians,

and through hearing Christian hymns.

LICHTENSTEIN, Jacob, the brother of the above, born in 1826, became a

more famous pastor and theologian. He published "Das Leben unsers

Herrn," Erlangen, 1855; "Prüfet alles und das Gute behaltet," 1870. He

died in 1875.

LICHTENSTEIN, Jehiel Zebi (Hershensohn), was born at Jassy, in 1831, and

brought up in Bessarabia, among the Chassidim and Kabbalists. Having

received a New Testament at Jassy, he studied it diligently, and being

convinced that Jesus was the Messiah, he baptized himself in a river in

1855. In 1868, he published a Kabbalistic book, entitled, "Limude

hanebiim," in which he tried to show that the teaching of the Kabbalah

and of the New Testament are identical. In 1872, he came to London and

was baptized by Dr. Stern. He then assisted for a short time Mr.

Dworkowicz in Warsaw and Pastor Weber in Neudeklslau. From 1874 to 1879

he laboured as a missionary of the Berlin Society in Berlin. He then was

for a time in Russia, whence he went to Leipzig in 1885, where he was

afterwards appointed to be one of the tutors at the Institutum

Delitzschianum. He is the author, besides the above-mentioned, of the

following Hebrew works:--"Chizzuk Emunah Emeth" (A defence of

Christianity against the Jewish book "Chizzuk Emunah,") 1879; "Toldoth

Jeshua," a refutation of the book under that name, 1883; "A Short

Rabbinic Commentary on the whole of the New Testament," published

gradually. Lichtenstein also translated the whole of the Old Testament

into Yiddish for the British and Foreign Bible Society, of which parts

have appeared.

LICHTENSTEIN, Johann Daniel, son of the above, who was baptized in his

youth, became afterwards a very devoted Pastor in Frankfort. It is

recorded that he displayed self-sacrificing activity, especially among

the sick and the prisoners. He died in 1862, and in allusion to his name

"Lightstone," the people said of him that "he was a light which consumed

itself."

LICHTENSTEIN, Moritz, born 1824, embraced Christianity in 1842 together

with his mother and brothers and sisters. Moritz became a preacher of

the Gospel in 1855, and died 1876.

LICHTENSTEIN, Rabbi J., is one of the most remarkable converts to

Christianity in the nineteenth century. The story is briefly this:

Finding one day a New Testament in the school under his charge, he took

it away, and hid it in his library. Then during an anti-Semitic

agitation in Hungary he, thinking that there must be something in the

teaching of the New Testament, which excited enmity against the Jews,

examined it carefully, and was convinced of the contrary, and more, he

began to admire and to love the Lord Jesus, and gradually to quote

passages from the New Testament in his sermons in the synagogue of Tapio

Szele, of which he had been minister for forty years. He also wrote

three pamphlets--"Der Talmud auf der Anklage Bank," Budapesth, 1866;

"Mein Zeugniss," 1886; "Die Liebe und die Bekehrung, ein sehr ernstes

wort zu sehr ernster Zeit." At last some of his congregation accused him

to the chief rabbi of Budapest of heterodoxy. Rabbi Lichtenstein then

confessed his faith in Jesus Christ crucified. The result was that he

had to resign his office, and to the end of his life he lived as a

Christian, constantly preaching the Gospel in Pesth though not

baptized. He died in the Lord in 1908.

LIPSCHITZ, Benjamin, a convert to Christianity, died 1876, in Vienna,

leaving to the inhabitants of his birthplace, Kriegshaber, near

Augsburg, 70,000 gulden, to be equally divided between Jews and

Christians. Besides this he bequeathed 35,000 gulden to the Jewish

Congregation of Augsburg, 100,000 gulden for the Jewish Home at Munich,

and 100,000 gulden for the Jewish Home at Vienna.

LIPSHYTZ, Christlieb T., Director of the Barbican Mission to the Jews,

London. Born in 1858 at Warsaw, the capital of Poland, he was brought up

in strict Judaism, according to the principles of his orthodox Jewish

parents. It was essential that he should undergo a Talmudical Jewish

training, and in addition he was given a thorough secular education.

When he was five years of age, his eldest sister became a Christian, and

for this she endured severe persecution. Her testimony made a deep

impression on the mind of her brother, and awakened a desire in his

heart to know what it was that Christianity really taught. So strong was

this desire that while at the secular high school in his native city, he

embraced every possible opportunity of listening to the religious

instruction given to the Gentile pupils. For this he was chastised by

his father, but the severe punishment inflicted was of no avail, for the

Spirit of God had directed the message of the Gospel home to his heart,

and within a short time he surrendered to the Lord. The bitter

persecution through which his sister had passed was a vivid and painful

memory, and it is not surprising that Lipshytz hesitated to incur the

same suffering by making a public confession in his native place.

Eventually he went away to Königsberg. Here, after a course of

instruction by a missionary of the London Jews' Society (Mr. Skolkowski)

and the Rev. Konsistorialrath Dr. Kahle, he was baptized on the 19th

October, 1878. After further study and preparation he worked under the

auspices of the home mission in the North of Germany, and afterwards in

connexion with the mission among Jews in the West of Germany. Coming to

England, Mr. Lipshytz was for some time superintendent of the Wanderers'

Home, under the direction of the late Rev. J. M. Eppstein. At the close

of 1887 he became assistant missionary to the Rev. Paul Warschawski.

When the latter relinquished the mission on account of failing health,

the work was in danger of coming to an untimely end. At this crisis

Prebendary Gordon Calthrop, who became the first President, called

together a number of friends, with the result that Mr. Lipshytz was

asked to undertake the re-organization of the work. After prayerful

consideration, the invitation was accepted. For two years and a-half the

mission was housed in London Wall, thence a removal was made to larger

premises in Finsbury Square, which were occupied for seven years. From

the first, Mr. Lipshytz exercised remarkable tact and ability, and it

became increasingly evident that under his able direction the mission

was destined to become a powerful agency in proclaiming the Gospel to

the Jews and winning their allegiance to Christ. Prebendary Gordon

Calthrop had now passed to his rest, and Archdeacon Sinclair succeeded

as President, to be followed after a time by Prebendary H. W.

Webb-Peploe, a life-long friend of Israel. With his unfailing energy and

enthusiasm, Mr. Lipshytz set about raising a memorial to the memory of

the first President of the mission, and in this he had from the first

the hearty co-operation of the devoted men who formed his council. The

outcome was the erection of the perfectly equipped and commodious

headquarters of the Barbican Mission situated on the main thoroughfare

of Whitechapel, and known as "The Gordon Calthrop Memorial," which was

dedicated and opened in the spring of 1901. Besides the mission house

and church, the property includes a spacious open-air preaching ground,

with a stone pulpit. The entire scheme involved an outlay of £13,000,

the whole of which sum was soon raised. Having succeeded in this matter,

Mr. Lipshytz realized the necessity for providing a Home for Converts

and Enquirers, and a permanent residence for the head of the mission.

This he was also able to accomplish, and the Home at Mitcham, which cost

£3,500, was soon freed from debt. With all his undertakings Mr. Lipshytz

was careful to see that the spiritual work of the mission was not

neglected. "First things" were given first place: hence the mission

abundantly prospered in his hands.

LÖBEL, Carl Friedrich Raphael, a native of Lissa, in Prussian Poland,

was baptized by Pastor Hasselman in Soran, in 1825. He studied

Pedagogy, became a very effective schoolmaster, and wrote:--"Gebete für

die Schule," 1836; "Erklärungen der Episteln," 1859. He founded a Rescue

Home, and died in 1869.

LOBGOTT, Abraham Meyer (sometimes called Gottlob), a native of Posen,

was instructed and baptized by Pastor Schultz in Berlin in 1769. He

studied theology in Halle. He translated Elias Levita's "Massoreth ha

Massorah," which Dr. Semler published in 1773. He also translated the

first three chapters of Mendelssohn's Judæo-German Pentateuch into

German, Erlangen, 1786. He published in 1775, during the time of his

studies, "Sententiae Rabb. de successione ab intestato et testimentaria

collectae a R. Joseph Karo" (Schulchan Aruch).

LOPES, Sir Manasseh Massey, Bart., was born in Jamaica in 1755, and died

1838. He belonged to the Sephardim Jews. Both he and his father Mordecai

Rodriguez Lopes embraced Christianity in 1802. In that year Manasseh was

returned to Parliament as member for New Romney and was created a

baronet in 1805. At the next election, he was returned as member for

Barnstaple, and lastly, for Westbury, where he held also the office of

Recorder, in addition to being a magistrate for two counties.

LOTKA, Rev. J., a native of Russian Poland, where he was brought up by

his parents in strict orthodoxy, but as he arrived at the age of

discretion, he somehow managed to study, besides Hebrew and the Talmud,

the Polish and the German languages. Becoming acquainted with much

Christian literature he had a great desire to read the New Testament,

and this led him to give up the position of a Jewish teacher and to come

to London for the purpose of receiving further Christian instruction by

Dr. Ewald, who baptized him on November 22, 1863. About two years later

he went from the Operative Jewish Converts' Institution to Basel,

studied theology, and was sent out to labour as a Pastor among the

Germans in Illinois, U.S.A. In 1879 he was appointed Professor of Hebrew

in an Episcopal Seminary near Chicago, where he did also missionary work

among the Jews. In 1872, he joined the L.J.S. and was sent to Lemberg,

where he laboured for ten years, and visited many towns in Galicia. In

1881, after he had been on a tour of enquiry with the Rev. Frederick

Smith in the Crimea, he was sent to Persia, where he remained from two

to three years, and laid, so to speak, a solid foundation for the

revived mission there. He subsequently laboured for a few years at Posen

and Bucharest, and much longer in Birmingham, and then succeeded the

Rev. J. C. S. Kroenig at Hull. He was the author of several tracts.

LÖWE, H. G. F., a Hebrew Christian living in Hamburg. With a view to

make known, both to Jews, and Christians, the nature of rabbinic

Judaism, he wrote the following works:--1. A translation of the first

chapter of Berachoth (Benedictions), with preface, introduction, and

three appendices, 1836. 2. A translation of four parts of the Shulchan

Aruch Aben Ezra, Hoshen Hamishpat, Orach Hayim and Yoreh Deah,

1836-1840.

LÖWEN, Moses Gotthold (Pseudon, Hananiah Berliner), was born August 8,

1859, just at the time when his father, dressed in mourning, was sitting

on the floor in the synagogue, bewailing the destruction of Jerusalem.

When the father returned home, a near relative presented him with his

firstborn son. His parents educated him after the manner of orthodox

Jews, and he studied diligently the Talmud and the "Shulchan Aruch," but

very little the Old Testament. When the boy was fifteen years of age, he

was employed by the rabbi of Sombar, in Galicia, as a copyist, and for

this he received from him instruction in rabbinical writings, in the

Bible, and in religious philological literature. This distinguished

savant, Joshua Hullas by name, was liberal-minded and exercised a

salutary influence upon the boy. Later on he perceived the untenableness

of the rabbinic views of the world, and gave up the idea of becoming a

rabbi as his parents wished. He then devoted himself to commerce, but

found no pleasure in it. Then he met the Rev. J. Lotka, missionary of

the L.J.S. at Lemberg, and for the first time learned to know the New

Testament and other Christian literature; and after an inward struggle,

lasting ten years, in which the late Professor Franz Delitzsch

encouraged him to persevere, he threw himself at the feet of Jesus, and

became His faithful disciple. He was admitted into the Church of Christ

by baptism, by the Rev. P. E. Gottheil, in Stuttgart, in 1886. Two

years later he entered the service of the Berlin Society for Promoting

Christianity among the Jews, under whom for years he laboured with great

blessing upon his efforts. Löwen's work was mostly of a literary

character. In 1888, he wrote a useful booklet in Yiddish, entitled

"Siach l'Elohim," through which he introduced the jargon of the Eastern

Jews into Christian literature. A year later he joined Chr. Theophilus

Lucky, in editing the Hebrew monthly periodical, "Eduth l'Israel." This

was and remained the first Jewish Christian periodical in the sacred

language. He worked at this difficult post for only two years, but

continued in co-operation with Professor Dalman for fifteen years in the

publication of his monthly Yiddish periodical, "Berith Am." He also

contributed numerous articles, poems, narratives, etc., to "Nathanael"

and to "Messiasbote," publications of the Berlin Society. On Löwen's

suggestion, the International Jewish Missionary Conference at Leipzig in

1897, resolved to offer a prize for a life of Christ in Yiddish. Amongst

the competitors was the well-known Joseph Rabinowitz, but the umpires,

Professor Strack and the Rev. A. Bernstein, adjudged the prize to

Löwen's work, which is entitled "Podeh Umazil," which has found great

acceptance among the Jews. In 1901 a collection of essays appeared from

his pen, under the title, "Brod und Salz" (bread and salt), which was

gladly read. He also brought out a series of booklets entitled "Orchim,"

which was of the greatest missionary value. Löwen was stationed in

Berlin, Lemberg, Posen, and Vienna, where he continued to testify to

the Jews of the unsearchable riches of Christ, and the Lord crowned his

work with success, in that he was permitted to witness a spirit of

enquiry among the Jews, not a few of whom acknowledged Him as their Lord

and Saviour through his labours.

LÖWENTHAL, Rev. Isidor, a native of Posen, where he received a liberal

education, finishing his studies at the Gymnasium at the age of

seventeen. His father wished him to enter into business, but he had no

taste for such a life. With companions of the same age, he founded a

liberal political union, and owing to a poem of a radical character,

which he recited in public, he was arrested by the police. For this

reason he emigrated to New York in 1846. On his arrival he tried to get

employment, but failed. He was then obliged to become a pedlar. One cold

November day he offered his goods to the Rev. S. M. Gayley, of

Wilmington, Delaware, who, noticing his poor plight, invited him to his

house, where in conversation he soon learned that Löwenthal was well

educated. He then offered him hospitality until he should find a

situation as teacher of German and French. This he procured for him in

Fayette College at Easton, Pa., in 1847. There Löwenthal was

indefatigable in his studies of the English language and literature. His

iron will and his excellent memory enabled him soon to overcome all

difficulties. Hitherto he had not revealed to Mr. Gayley his Jewish

nationality, but now he not only did this but also told him that the

family prayers and the services which he had attended had led him to

study the Scriptures, and that he was convinced of the truth of

Christianity. He was then baptized by Mr. Gayley in the Presbyterian

Church. In 1848 he became teacher of languages at Mount Holly Collegiate

School, where he remained several years. Mr. Philipps, of the First

Presbyterian Church, New York, advised him to study for the ministry,

and he entered the Theological Seminary at Princeton, New Jersey in

1852. During his course there he contributed articles to the "Biblical

Repository." When about to leave the Seminary, he gave a lecture on

Indian missions and then offered his services to the Board of Foreign

Missions. The Board sent him in 1856 to Afghanistan. He acquired the

language in one year, so that he could preach in it fluently; but he was

only permitted to labour there seven years. During this short time he

translated the whole of the New Testament in Pushtu and printed it, and

compiled a dictionary of that language which he left in manuscript. He

preached easily in five languages, and none knew the East better than he

did. He possessed the largest collection of Asiatic MSS. and rare books

that ever was the lot of a European. He was beloved by the natives and

Europeans alike. Sir John Lawrence, especially during the mutiny,

consulted him as a friend. He preached uninterruptedly in Afghanistan

and in the Khyber Pass. At the last, he was shot dead by his own

servant, it is said through a mistake, who, seeing him walking on the

roof at night, took him for a thief. This was in 1864, when he was only

thirty-eight.

LOWITZ, Rev. J., laboured for years as a missionary of the British

Society at Algiers, where he also acted as agent for the British and

Foreign Bible Society. In 1872 he succeeded Davidsohn as principal of

the British Society's Home for Converts and Enquirers, at 28, Alfred

Place, Bedford Square, London.

LUCKY, Rev. C. Theophilus, a native of Tisminitz, in Galicia, and a most

remarkable convert to Christianity in the nineteenth century. He was

known not only as a great Hebrew scholar, writing Hebrew in classical

style as a living language, and as thoroughly conversant with the whole

range of Jewish literature, but also as possessing a wide knowledge of

Christian literature. Having studied at the Berlin University and High

School for the knowledge of Judaism, and making researches in

philosophical and religious subjects, he was led to become a believer.

Lucky received Evangelical ordination in New York. In 1887 he first

published a Hebrew periodical, "Eduth le Israel," which he continued for

some years, when he returned to Galicia and took up his residence in

Stanislau. There he lived and laboured among his brethren, preaching by

the written and spoken word, but above all by his example, scarcely

receiving any help from men. He was a living illustration of a Hebrew

Christian of the first century; though thoroughly Orthodox as to the

cardinal doctrines of Christianity, yet he believed that it was

incumbent upon him to observe the Jewish Sabbath and all other Jewish

festivals and the dietary laws, not for the sake of being justified by

the works of the law, but for the sake of satisfying his own conscience,

and that he might be more useful as an evangelist amongst his brethren

in Galicia.

MAAS, Dr. M., was a teacher at Breslau in the nineteenth century, and

wrote the following works, advocating amalgamation of the Jews with

Christians: "Die Sociale Stellung der Juden in Deutschland und das

Ceremonial Gesetz," Löbau, 1876; "Die Mischehe das Einzig wirksame

mittel einer dauernden Vereinigung zwischen der jüdischen und

christlichen Bevölkerung Deutschland's," ib.

MACKHAN, Beatus Christian (Nehemiah Cohen), after having travelled in

three continents, and held the office of Rabbi at Avignon embraced

Christianity, in the Baltic Provinces in 1672. In 1690 he published in

the German language: "Schriftmässiger Jesus--Palmbaum oder Klarer

Beweissthum wider die Juden, dass Jesus der wahre Messias sei" (Riga),

Wolf, Bibliotheca Hebraica 3. N., 1648.

MAGATH, Rev. Julius, some time after his baptism became Professor in the

Wesleyan College in Oxford (Georgia, U.S.A.) Later on he was requested

by the Conference to do missionary work among the Jews. In 1886 he

published a periodical entitled, "The Hebrew Missionary," and this was

changed in 1888 to "The Hebrew Messenger." He also translated a

treatise, written by the Roman Catholic Jewish convert M. M. Leman,

entitled, "Jesus before the Sanhedrin," 1887.

MAIMUNY, Rabbi Mordecai, was born at Bona, Algeria, in 1817. His father

was a well-to-do goldsmith, who had settled in Tunis in 1823, where

Maimuny received a strict rabbinical education. When Dr. Ewald was

stationed at Tunis, Maimuny was his great opponent and used to blaspheme

the name of Jesus. Later on he went to Jerusalem, where his fanaticism

became more excited when he observed the activity of Bishop Alexander.

However, the bishop's calm and gentle disposition made a great

impression upon him, and he received a Hebrew New Testament, which he

studied diligently and became a changed man. His wife seeing that he

visited Nicolayson and the other missionaries was very angry with him.

To pacify her, and in the hope that she would change her mind, he left

Jerusalem with her, and they wandered through Asia, North Africa, and

Europe, and then returned to Jerusalem, where he had to undergo great

persecution, and was obliged to return to his native place. Finally, in

1853, he was baptized by the Scotch missionary, the Rev. Benjamin Weiss.

MAMLOCK, L. C, a native of Kalisch, was instructed and baptized by Dr.

Ewald in 1863. After being in the Operative Jewish Converts' Institution

for some considerable time, Dr. Ewald employed him as his assistant, and

he became a parochial lay reader. Subsequently he was appointed by the

L.J.S. as missionary in Manchester, and was transferred to Paris after

the Franco-German war. There he laboured faithfully the rest of his

life, spreading the Gospel far and wide during several exhibitions, and

had the privilege to see many sons and daughters trusting in the Lord

Jesus Christ for their salvation.

MARCUS, Moses, born in London, 1701, was sent by his father to Hamburg

for his education. There he had intercourse with Christians, read the

New Testament, and came to a saving knowledge of the truth. In 1721 his

father returned to England from India, where he had amassed a fortune,

and summoned him to come home. Marcus then told his father of his

religious convictions, when the latter was shocked, and threatened to

disinherit him if he should be baptized; he once even threw a long knife

at him. Marcus, however, persevered and was baptized in 1723. In 1724 he

wrote a pamphlet entitled, "Principal Motives to leave the Jewish

Faith." In defence of Christianity, against the then prevalent

rationalism, he translated into English the second part of Dr. J.

Gottlob Carpzov's "Critica Sacra," adding his own notes (London, 1729).

MARCUSOHN, Rev. J. W., was sent by the Scotch Church as a missionary to

Constantinople, at the request of the American Board of Missions, in

1859. He subsequently preached the Gospel to the Jews in the United

States of America.

MARGOLIOUTH, Ezekiel, was a very remarkable man, a typical Jew, and a

typical convert to Christianity. As an Hebraist he was equal to any of

his day. He had a profound knowledge of the Talmud, rare even amongst

Talmudists. It was, however, in the composition of modern Hebrew that

his chief talent lay, and competent scholars often spoke

enthusiastically of the elegance of his rabbinic writings. Like his

namesake, Dr. Moses Margoliouth, he was a native of Suwalki in Poland,

where he was born in November 1816. His father, Abraham, had been

thirty-three years chief rabbi of the town, and his mother could trace

twelve rabbis amongst her ancestors. It was natural that Ezekiel should

study the Talmud and practise all the precepts of the rabbis with the

utmost vigour. After he had become bar mitzvah, he studied with his

father, and later on went to Brody, in order to perfect himself in

rabbinic lore. There he met enlightened Jews, and often disputed with R.

Solomon Kluger. He began to study the Bible, and philosophical works in

Hebrew, like those of Maimonides; his desire for knowledge being

fostered under Michael Perl of Tarnopol, the first Jewish reformer in

Galicia. Later on he went to the rabbinical seminary at Warsaw, where he

first met missionaries of the L.J. Society, through whom he was

irresistibly drawn to Christ, His Person, and His teachings. At the age

of twenty-seven he confessed faith in Christ as his Saviour, though his

wife, whom he had married the previous year, for a long time refused to

become a Christian. He then came over to England, where she afterwards

joined him, and in 1848, also became a Christian. In the same year he

entered the Operative Jewish Converts' Institution to learn bookbinding.

In 1852 he was appointed a missionary of the L.J.S. in London, and

worked as such almost to the end of his life. It was not as a popular

preacher that he excelled, though his faith in, and knowledge of, the

Word of God always profoundly attracted his audiences. His chief labours

were literary, and in these he had no rival. His "Derech Emunah" and

"Nethivoth Olam," in Hebrew, are masterpieces. His greatest work was the

revision of the New Testament in Hebrew in 1865. On May 2, 1894, he

passed away in a gentle and peaceful death, greatly mourned both for

himself and for the loss of his learning and piety. His son is the Rev.

Professor David S. Margoliouth, D.Lit., Laudian Professor of Arabic at

Oxford University, and examining chaplain to the Bishop of Liverpool.

MARGOLIOUTH, Rev. George, a nephew of Dr. Moses Margoliouth, was

converted to Christianity at Strassburg. He studied philology at the

University of Bonn, and theology at Cuddesdon College, was ordained in

1881-1883, held the curacy of St. Thomas', Leeds, when he was also

missionary of the Parochial Missions to the Jews; then at Carleton,

Yorks., 1883-84; then again missionary curate of Holy Trinity, Stepney,

1884-87; then at St. Mary the Less, Cambridge, 1887-89; St. Botolph,

Cambridge, 1889-91, when he took his degree in Semitic languages, at

Queen's College. He is the author of "Descriptive List of the Hebrew and

Samaritan MSS. in the British Museum," 1893; "The Superlinear

Punctuation," 1893; "The Liturgy of the Nile, Palestinian, Syriac and

English," 1896; "The Palestinian Syriac Version of Holy Scripture, four

recently Discovered Portions," 1896. He also contributed valuable

articles to the "Jewish Quarterly Review."

MARGOLIOUTH, Rev. Dr. Moses, was born at Suwalki in 1820, and died in

London, 1881. He was no relation to Ezekiel Margoliouth, though from the

same town. Coming to Liverpool in 1837 he met the missionaries of the

L.J.S., Lazarus and Rev. H. S. Joseph, and as a result of intercourse

with them he was baptized in 1838. He entered Trinity College, Dublin,

in 1840, and became curate of St. Augustine, Liverpool, January 30,

1844. Much later he was curate of St. Paul's, Onslow Square, London, and

lastly, Vicar of Little Limford, Buckinghamshire. He took the degree of

Ph.D. at Erlangen in 1857. In 1847 he started a Hebrew Christian monthly

magazine entitled, "The Star of Jacob." In the seventies he was editor

of "The Hebrew Christian Witness." He also wrote the following works,

all published in London: "Modern Judaism" (1843), "The History of the

Jews of Great Britain" (1851), "A Pilgrimage to the Land of my Fathers"

(1855), "The Curates of Riverdale"(1860), "The Spirit of Prophecy"

(1864), "The Poetry of the Hebrew Pentateuch" (1871). Margoliouth was

one of the revisers of the English version of the Old Testament. He

wrote also a considerable number of minor works.

MARGOLIOUTH, Naphtali, baptized in 1603 under the name of Konrad Otto,

became professor of Hebrew in Altorf. He wrote "Grammatica Hebraica"

(Nurnberg, 1605), a part of a "Dictionarium radicale" of rabbinic and

Talmudic words, "Gale Razia or Revelatio arcanorum ex Daniel ii. 29," in

Latin and German.

MARKHEIM, H. A., was one of the most gifted missionaries of the L.J.S.

in the nineteenth century. As a great linguist he suitably occupied the

following stations: In 1840, he succeeded Lewis at Smyrna; in 1850, he

laboured at Oran and Tangier; in 1860, at Gibraltar; in 1863, at Turin;

from 1861-63, at Marseilles, and then until the siege of Paris by the

Germans, he laboured there. He died in 1889.

MARIA was born of English Jewish parents, in affluent circumstances.

When yet a child she fell down a steep flight of stairs and seriously

injured her spine, so that she became a permanent invalid. A Christian

lady used to visit her, and got permission to read to her the Psalms.

She asked her father to buy her a Bible, who instead of doing so bought

her some narratives, but seeing her disappointment, complied with her

request. From this Bible, which contained the New Testament, she learned

to know and to love the Saviour, believing that Jesus made a perfect

atonement for her sins. Becoming gradually feebler and losing her sight,

she said to Miss P. that she enjoyed great tranquillity of mind, and had

learned to understand Isaiah xxvi. 3, "Thou wilt keep him in perfect

peace, whose mind is stayed on Thee." Prayer was never a weariness to

her. She influenced her sister to read to her the Bible. She then bore

witness from her sick bed to the faith which was the source of her calm

resignation and happiness before those friends, both Jews and Gentiles,

who visited her. When her life drew to a close, she said to her father:

"Dear father, I have one request to make; remember! it is my dying

request, the last favour I shall ever ask you, father." With much

kindness he enquired, "What is it, my dear?" "It is, father, that you

will consent to my baptism." "No, Maria, I cannot do that, you were born

a Jewess and you must die one." "Father! that is impossible, for I am a

Christian. I believe that Jesus is the Saviour and without Him we should

perish everlastingly." She then explained that by being a Christian she

had not ceased to be a Jewess. She was then permitted to receive both

sacraments from the curate of the parish. Before her death she said to

her brother: "My dear brother, be good, and never, never despise the

Messiah Jesus Christ. I am going to heaven, and may I not hope to meet

you there? I have prayed for you and all my family, and it is my belief

the Lord will answer my prayers, and shew His salvation to you all."

(_Jewish Intelligence_, October, 1841).

MARKS, J. D., a convert was at first in 1819. It was owing to his

influence that a missionary society in Switzerland was founded. This is

emphasized in a letter from Basel to the L.J.S. in 1820, whose

missionary he then was. At that time there seems to have been an

important movement among the Jews of Frankfort and its neighbourhood

towards Christianity, in which he was to some extent instrumental, and

the result was that in three years ninety Jews embraced Christianity. He

died as missionary at Offenbach in 1841.

MARKS, Rev. John Ebenezer, D.D., of Canterbury, 1879, laboured as a

missionary at Moulmein, India, 1863-67; as Chaplain at Rangoon,

1867-68; Irrawaddy, 1869 and 1876-83; Mandalay, 1869-76; Tavoy and

Mergui, 1883; as missionary of the S.P.G. and Principal of St. John's

College, Rangoon, from 1876-96.

MARX, Adolf Bernard, was born in Halle in 1779. From his youth he was

very fond of music, and Handel's "Messiah" led him to become a

Christian. His father, though indifferent to religion, was very angry

with him, and he was obliged to prosecute his studies of law and music

under great deprivations. He finally became a judge at Wittemberg, but

he had more taste for music than for the law. He then relinquished his

office and went to Berlin, and devoted himself entirely to the study of

music. He made there the acquaintance of the English musician Logier,

and got from him some new ideas, which he was not slow to put into

practice. In 1837, he published a work on the principles of harmony. He

did much for the proper understanding of Beethoven, Sebastian Bach, and

Glück. He is said to have been the founder of modern musical literature.

He died in 1866.

MARX, Karl, born at Treves, in 1818. He was baptized with his father,

his brother, and five sisters in 1824. In 1842, he became editor of

"Reinische Zeitung für Politik, Handel, und Gewerbe." In 1843, he

published at Paris, "Zür Kritik der Hegelschen Rechts Philosophie." In

1848 he edited the "Neue Rheinische Zeitung." He is known as the founder

of the political theory called Socialism, and on account of that he came

in conflict with several governments, and he sought refuge in England.

He married the sister of the minister, von Westphal. She died in 1881,

and he also passed away in 1883, in London.

MASSENA. All that is known about him is a tract, published at

Strassburg, in 1859, entitled "Massena ein Wahrer Israelite oder die

Kraft Gottes."

MASSIAH, Rev. J. P., was curate of Holy Trinity, Stepney, in 1883, when

he received some Jews into the Church.

MATHAI (Shimon), Adam Rudolf George Christoph, was born at Fürth,

Germany in 1715, and was instructed in the Talmud by his father Jaidel,

a teacher in the Beth-hamedrash there. At the age of sixteen, he went to

Prague to continue his studies, and on returning home he, too, became a

Talmudic teacher. Just then he narrates, in the preface of his

"Description of the Jewish Sabbath": "When I considered the corruption

among my people, doubts arose in my mind about the rabbinic system of

religion, and I began to study its doctrines, rites and ceremonies, and

found that they did not agree with the Word of God." The name Jeshua sar

happanim, in the service for the New Year, struck him as very

mysterious, and he began to enquire as to which of the angels this name

referred. At last, after long enquiry, he became convinced of the divine

origin of Christianity and applied to a pastor in Fürth for baptism in

1748. However, on account of the commotion created among the Jews, he

went to Nürnberg, where he was baptized the same year.

MATTHEWS, Rev. Aaron, after embracing Christianity with his wife, was

appointed a missionary of the British Society in London in 1867, where

he laboured successfully for some years. Then he accepted a call to be

minister of a Baptist Chapel in Liverpool, which position he only held

for a few years. Then he opened a mission to the Jews at

Newcastle-on-Tyne, and afterwards laboured amongst them in Glasgow with

considerable blessing on his labours, attracting the Jews by his fervent

and devotional spirit as well as his Hebrew learning.

MAYER, Samuel Morum, was born in 1797 at Friedenthal; and died in 1862.

His father was a rabbi, his grandfather was appointed by King Friedrich

grand rabbi, who gave the grandson a good Jewish education, so that at

the age of ten he could repeat the Psalter in Hebrew with Mendelssohn's

translation. A pastor also privately taught him classics. He was then

sent to a Talmud School, but the Talmud did not satisfy his thirst for

useful, solid knowledge, so he sent a petition to the King asking for

permission to enter the Gymnasium. This was granted in 1815. He studied

there and subsequently became a celebrated lawyer. Government offices

were offered him on condition of his embracing Christianity, which he

repeatedly refused, but held a professorship unconditionally. However,

he investigated the doctrines of Christianity himself, and was baptized

in 1834. He was then persecuted by his relations, but he rendered them

good for evil. The following is a list of his works in their

chronological order; with one exception they were published at Nürnberg.

"Beschreibung des Jüdischen Sabbath,"

1750; "Die Verderbniss des heutigen Judenthums," 1752; "Beschreibung des

Jüdischen Neujahrfestes," 1755; "Beschreibung des Jüdischen

Purimfestes," 1758; "Beschreibung des Jüdischen Yom Kippur," 1760;

"Sammlung Talmudisches Lehrsätze," Schwabach, 1763; "Abhandlung von der

Verleumdung," 1765; "Sendschreiben an Rabbi Peloni aus der Stadt

Lo-Theda," 1766; "Kurzgefaste Talmudische Lehrsätze von der

Nothwendigkeit sich in den Ehestand zu begeben," no date; "Beweis von

der Uebereinstimmung der alten Israelitischen Kabbalah mit der Lehre des

Apostel Paulus," no date; "Beweisgrunde von der Uebereinstimmung der

Altjüdischen Lehre mit der Lehre der Christen," 1770; "Kristliche

gesinnte Erklärung der Kabbalisten über das Hohelied," 1776.

MAYER, Rev. W., was educated both in the school and college of the

L.J.S. in London. In 1855, he succeeded his brother-in-law, the Rev. A.

I. Behrens, at Jassy, where he was assistant missionary for some time

previously. He had there a most flourishing school, containing about 300

scholars. Mayer, who was a very intellectual man, was somewhat affected

by the criticism on the Bible by Bishop Colenso, and he also was of the

opinion that the Jews ought to have their own Christian Church. This led

to his severance from the Society. He, however, remained in Jassy all

his life, and revised the Roumanian Bible for the British and Foreign

Bible Society.

MENDELSSOHN, Abraham, second son of Moses Mendelssohn the philosopher,

was born in Berlin in 1779. In 1804, he married Leah, a sister of Jacob

Levi Solomon Bartholdi. The latter having become a Protestant Christian

in 1805, influenced his sister and brother-in-law to follow his example.

Whilst his father had resisted the arguments and persuasion of Lavater

to take this step, he declared:--"Formerly I was the son of my father,

now I am the father of my son." Accordingly, he had his children--Felix,

Fanny, Rebecca, and Paul--baptized in the Evangelical Church, under the

additional name of Bartholdi.

MENDELSSOHN, Dorothea, a daughter of the philosopher Felix, became a

Protestant in Paris in 1802.

MENDELSSOHN, Felix Bartholdi, was born at Hamburg, February 3, 1809, and

died 1857. When he was four years old his parents removed to Berlin. His

father at once procured teachers in music for him, as he had begun thus

early to show great talent in that direction. His teachers on the piano

were Louis Bezer, and Zelter, the friend of Goethe. The chapel

choirmaster, Mr. Hennings, gave him instruction on the violin. The

father of the poet, Paul Heyse, who later became the celebrated

philologist, was his private tutor in the home of the Mendelssohns,

where the intellectual aristocracy of Berlin frequently assembled. When

Felix was nine years old he appeared for the first time at a public

concert, where his remarkable performances won him great applause. Two

years later, we find him in a Berlin Musical Academy, where he studied

church music under Zelter's direction. When he was twelve years old,

Zelter placed him in the Olympic in Weimar, where he made remarkable

progress. When he was fourteen, we find him a guest at Goethe's house,

and his host wrote thus to Zelter:--"Felix's productions astonish

everybody." No one was more delighted at the boy's success than his

father, who took pride in gratifying his son's every wish regarding his

musical education, and the latter's diligence amply rewarded any outlay.

Before Felix was out of his teens he had written four operas. His father

accompanied him to Paris, where he had the education of the best

teachers of the time. Soon after he went to London, where he wrote an

original overture founded upon Shakespere's "Midsummer Night's Dream,"

which attracted the attention of the celebrated singer, Henrietta

Sonntag, and won a great triumph for its composer--he was then twenty

years old. He became a member of a Philharmonic Society. He spent some

time in Rome, where he composed "Die Walpinges nacht," and arranged the

one hundred and fifteenth psalm to music. He also visited Naples. This

Italian town made a lasting impression upon his mind. He played before

many of the crowned heads of Europe. King Frederick William IV. of

Prussia was greatly interested in the young composer, and employed him

to write the music for the "Tragedy of Sophocles." His success greatly

excited the jealousy of the older musicians, but the King became his

dearest friend. Mendelssohn played in 1841 before Queen Victoria. He

thus described the occasion in a letter to his "dear little mother." "I

asked Prince Albert, the Queen's husband, to play something on the organ

for me. He complied. His playing--so beautiful and perfect--many an

organist might have envied him. Then I played and sang my chorus from

"St. Paul," "How beautiful are the messengers." When I had finished the

first stanza, the Queen and Prince Albert joined in the singing. The

Queen asked if I had any new compositions; if so, she would gladly have

them printed. We went into her salon, where there was a piano. I played

and sang again. She praised my playing and singing, and when I bade them

adieu said: 'I hope you will soon visit us in England again.'" This

brilliant career was speedily cut short. The death of his dearly beloved

sister Fanny, in the spring of 1847, affected him seriously. All his

compositions thereafter were melancholy. He became nervous and

irritable. He could not apply himself to his work, but would sit for

hours with his hands folded. After a brief illness he died on November

4, 1857, when he was only thirty-six. Three days after, he was carried

to his grave by the side of his sister Fanny Hensel, in Trinity

Cemetery, Berlin. Felix Mendelssohn was a favourite of the German

people--a musical genius like Weber and Schubert. He put his whole life

and soul into his work. His early death confirms Neander's words--also a

Hebrew Christian--"Whom the gods love die young." God gave him a musical

gift, which he delighted to use for His glory.

MENDELSSOHN, Henrietta, daughter of the banker, Alexander Mendelssohn,

was baptized in Berlin in 1822.

MENDELSSOHN, Nathan, the third son of Moses Mendelssohn, was born in

1782. In 1809, he was baptized by the Reformed Pastor Petiscus,

assuming the name of Carl Theodor Nathanael Mendelssohn. He became a

mechanic by profession, and was at the head of a large industry in

Silesia. He was a sincere Christian, and took an interest in missionary

work among the Jews. He requested the missionaries of the L.J.S. in 1826

to supply him with Bibles for distribution among his workmen. He died in

Berlin in 1852.

MENSOR, Rev. Dr. Meyer, studied theology in Berlin, where he received

the degree of D.D. in 1846. He was subsequently chief rabbi of Chicago.

After embracing Christianity, he was ordained by the Archbishop of York

in 1861-2. After holding several curacies in the North of England, he

was appointed Vicar of Stoke Mandeville in 1879, where he preached the

Gospel for many years, and took a great interest in missions to the

Jews.

MEYER, Friedrich Christian, born in Hamburg in the second half of the

seventeenth century, died in Belgium about 1738. After having been

baptized at Bremen, he became a missionary and travelled for thirty

years. He was the author of the following works: (1) "Licht zu

Erleuchten die Juden," exalting the glory of Christ (Leipzig, 1711). (2)

"Meirath Enayim," a pamphlet written in German, in which the author drew

a parallel between Moses and Christ, shewing the supremacy of the latter

(Amsterdam, 1713). (3) "Der Abscheuliche Mord Christi," in which he

endeavoured to demonstrate that the duration of the exile of the Jews

can be attributed only to the Crucifixion of our Lord, Hamburg, 1719.

(4) "Vera Immanuelis Generatio," written in Hebrew, and demonstrating

the Deity of Jesus from the prophets, especially from Isaiah vii. 14.

MEYER, Hermann Edward, was born in Gross Glogau in Germany, 1796, and

converted in 1817; he studied in Halle, and became professor of law and

philology in Greifswald and in Halle. He wrote mostly about Greek laws,

"Attischen Process," Halle, 1824. In 1828 he became editor of the

"Allgemeine Literatur Zeitung," and especially contributed to the

"Allgemeine Encyklopædie" of Ersch and Grüber. He died in 1855.

MEYER, Rev. Jonas Theodor, was born in Crivitz, a small town in

Mecklenberg, January 30, 1819, and died in New Jersey, March 14, 1896.

His early Hebrew education he received from a Polish Jew in the Cheder,

and then he was sent to relatives in Schwerin, where he studied in the

Gymnasium, so that at the age of fifteen he was in the first class. As

far as religion is concerned, he was taught to fear God, but he knew

very little of the love of God, so that he only lived to appease the

divine wrath by ascetic practices and good works. This did not satisfy

his soul, and he resorted to worldly pleasures, but neither did he find

satisfaction in them. At this juncture he met with the writings of R. S.

Hirsch, the then leader of orthodoxy, and with those of mystic Plessner,

which awakened him somewhat from his spiritual slumber. He then began to

study the Scriptures, and trusted to God's grace and mercy for the

pardon of his sins, yet he found no peace. Thereupon he came in contact

with Dr. Holdheimer, the leader of the Reformed Jews, and by him was

appointed teacher in Schwerin, in 1841, and subsequently recommended as

Reformed rabbi to a congregation in Butzow. But the Reform movement at

that time went to extremes. The rabbis denied the belief in the Messiah

at a congress, from which Meyer dissented. He was placed in a

predicament between the extremes of Orthodoxy and Reform, in neither of

which he could observe vital religion, so he began to study the New

Testament. At first only its sublime ethics attracted him, but by and by

it was the Person and life of Christ which drew him by the Holy Spirit

to Himself. Then he met the missionary Dr. Schwarz, and from him he

heard the Gospel, and attended the lectures of Neander on Galatians, and

those of Hengstenberg, on the history of the kingdom of God, on the Old

Testament, and on its Christology, and was baptized by Dr. Schwarz, July

18, 1847. In 1848 he left the University of Berlin and went to Scotland,

and studied theology at the College of the Free Church at Aberdeen.

Afterwards he became assistant Professor of Hebrew to Dr. Duncan in New

College, Edinburgh. In 1857 he was ordained by Dr. Candish to do

ministerial work among the Germans in Edinburgh. In 1858 he was sent as

a missionary to the Jews in Galatz, Roumania, whence he was transferred

in 1862 to Ancona, Italy. From there he was sent in 1867 to Amsterdam,

to succeed Dr. Schwarz, who went to London. In 1871 he was requested by

the English Presbyterians to take charge of their mission in London, in

which he laboured ardently and successfully until his retirement in

1894.

MOLLIS, Rev. M. L., thus writes of himself:--"I was born in Russia of

Jewish parents, and in the heart of Talmudical study, zeal for

traditional observances, and great orthodoxy. My education was therefore

thoroughly Jewish, and I sincerely and firmly believed in all I was

taught, both at home and in school, as being the commandments of God,

and that in the keeping of them there was great reward.

"Thus far a good foundation was laid, in which I gloried and thanked God

that I was born a Jew and well brought up and instructed in the holy law

of God and the prophets, and, moreover, in the Oral Law and the teaching

of the wise men in Israel.

"I may also add here that I was likewise taught several modern

languages, and received a fair secular education. For this I have to

thank several members of my family at home, who cherished some higher

plans in reference to my future career. My father and mother were dead,

and it had been their desire that I should learn the banking business

when I was old enough. This was not to my taste, and after trying it for

awhile, I left home, and went first to Odessa and then to Roumania to

visit my uncle. I did not stop very long with him, but left the country

and went eastward.

"It was during my travels abroad that I first came into contact with

Jewish missionaries, and heard of Jesus Christ. I had not read the New

Testament before, or even heard of such a book, as far as I can now

remember. I was therefore perfectly ignorant of Christianity, and knew

nothing of the Gospel. Of course, I heard at home of Russian and Roman

Catholic Christianity, but I was a Jew and forbidden to enquire into

their religion, or to read their books. One thing, however, I remember,

made some impression upon me, and that occurred when I was in Odessa. I

saw there some Germans who were Lutherans, and noticed how different

they were in their lives and manners from other people around them, but

I never enquired where the change came from. And so it was at first when

I heard of the missionaries, for I really did not quite know their

religion and what they were teaching. I went one day out of curiosity to

hear one of them read and expound some chapters on Isaiah the prophet.

But when the reader asserted that Jesus Christ was the true Messiah, I

felt indignant and strongly opposed him. It was an insult, I thought, to

suppose that the Jews were in error in regard to Jesus of Nazareth, that

the Christians were right, and that our holy religion was inferior to

Christianity. I visited, however, the missionary several times

afterwards, and argued with him. In the meantime the New Testament was

put into my hands, and I was requested to read it. I did so, but I did

not relish it, because of the Deity ascribed therein to Jesus Christ.

This was the crucial point with me at the time. Still, I continued to

read the New Testament; but, I confess it with shame, I often threw the

book away from me, or dropped it down on the ground.

"Thus for two years the struggle went on, but I searched the Scriptures

earnestly and diligently, and besought the Lord to help me, until, by

the grace of God, I found the truth, and Jesus Christ was revealed unto

me as the suffering, despised and crucified Messiah, who endured all for

my sins, for the sins of my nation and of the whole world. The change

that came upon me was indeed great; my pride vanished, my dislike of

Christ disappeared, all opposition to the truth ceased, and I felt a

wonderful love to Him who first loved me, and who gave Himself for me.

"I can only speak of it now as a new creation. But it was the view of

Jesus Christ upon the Cross which melted my heart. I cannot explain it

in words, but it was a reality, and held me fast and absorbed all my

thoughts until I could almost realize the words of the prophet

Zechariah, 'And they shall look upon Me whom they have pierced and

mourn.' And I did mourn too!

"This was no doubt the most remarkable incident in my conversion, and,

like Paul of old, I 'determined not to know anything among men, save

Jesus Christ and Him crucified.'

"After my baptism, I wrote home and told them of my conversion, and my

faith in Jesus Christ. There was no answer for some time, but it came at

length couched in rather mild terms, and expressing a hope that I knew

best what I had done, and had taken the step after being fully convinced

that it was the right one. But I could read between the lines that they

were grieved at home in that I had left Judaism and embraced

Christianity, and thus, according to their notion, had become 'a

Meshumed.' Still, my joy in the Lord increased daily, for I knew in whom

I had believed.

"As to my future calling, I was uncertain for some time, although it was

in my heart to preach the Gospel to my brethren, but the Lord opened a

door for me, and I was thankful to realize that it was His doing and not

mine.

"After three years' training in a college, I was appointed to labour

first in England among the Jews, and then I went abroad and preached the

Gospel to Jews and Gentiles in lands beyond the seas. Whilst abroad I

was greatly blessed in my labours, and in one place I officiated in a

church and dispensed the Word of Life to Jews and Gentiles for several

years.

"Since my return to England, I have spent all my time in missionary

operations among my Jewish brethren in various towns of this realm, and

have sought, by the grace of God, to lead them to Jesus Christ, the true

Messiah and Redeemer.

"It has been my privilege to preach the Gospel to a very large number of

Jews and Jewesses during my missionary career, and the good Lord has

been pleased to grant me tokens of His favour and approbation in souls

of the House of Israel, whom I have led to the Good Shepherd, the Lord

Jesus Christ. I rejoice to know that I have spiritual children who are

walking worthy of their high calling of God in Christ Jesus. Some of

them are in the ministry, and others following honest callings and

leading quiet Christian and useful lives to the honour and praise of

God. And I may be permitted to add that many others perhaps, though

unknown to me at present, have been led to believe in Jesus Christ

through my humble instrumentality, and who are known of God."

MONTEFIORE, Lydia, was born a Jewess, and was the aunt of Sir Moses

Montefiore, Bart. Her parents were orthodox Jews, and she was taught

strictly to observe the Sabbath as a sacred day, as well as the feasts

and fasts, and other ceremonies prescribed by the law of Moses. Early in

life she was instructed in the duties enjoined by the rabbis on Jewish

women. At the same time she had instilled into her youthful mind the

lofty idea of the Unity of God, and the pre-eminence of the Jews.

After the death of her parents she visited America, and some of the

countries of Europe, but finally took up her abode in Marseilles, where

she remained until her death. "In March 1854," writes Mr. J. P. Cohen,

"I arrived in Marseilles as missionary under the auspices of the British

Society for the Propagation of the Gospel among the Jews, and in the

following month I was introduced to Miss Montefiore by a lady who felt a

deep interest in her spiritual welfare, but before doing so she said,

'You will find her an out-and-out Jewess, and a great bigot.'

"On entering her house the lady said, 'I have brought an Israelite, Mr.

Cohen, and his wife to see you.' She received us very kindly, and after

the ladies had had some conversation, observing the Bible on a small

table by her side, I said, 'You read your Bible, I see.' 'Yes,' she

replied, 'it is my greatest comfort.' I took the sacred volume and read

Isaiah liii., and at the close asked her what she thought of that

wondrous chapter. 'I should like to hear your opinion upon it,' replied

Miss Montefiore. I told her I could unhesitatingly say that it referred

to the life and death of the Messiah; and that it had been literally

accomplished in the person of Jesus, whom I believed to be the promised

Messiah. 'Then you are a Christian,' she said. 'I am happy to say I am,'

was my reply. 'God has graciously opened my eyes to behold in Jesus my

promised Redeemer.' Turning to the lady who had introduced us, she

angrily said, 'I thought you told me they were Israelites?' 'So they

are, true Israelites,' replied the lady. A short pause ensued, and from

the quivering of Miss Montefiore's lips and flushed cheeks, I could

plainly see that her Jewish pride was roused, and with much vehemence

she said, 'I think it is most insulting to call on people, and try to

convert them from the faith of their fathers. Why not let every one

remain in the religion in which they were born? I must tell you I am a

thorough Jewess: I was born a Jewess, and I have lived eighty-three

years as a Jewess, and hope I shall die a Jewess.' But quickly

recovering her composure she said, 'I repeatedly hear Christians say

that they love the God of Abraham. I cannot conceive how they can do

that, and not keep the law which He gave to His servant Moses. If Christ

has done away with the law of Moses, how can He be the Messiah?' I

replied that this was one of the many erroneous ideas the Jews have of

Christ. He did not come to destroy the law, or the prophets, as the Jews

seemed to think, but to fulfil all that the law and the prophets wrote

concerning Him. It was He who made known the true meaning of all the

Mosaic ordinances and institutions. He explained their righteous

precepts, the latter of which at the time of His coming the scribes and

Pharisees had rendered of none effect through their traditions. Besides,

I told her that God had promised to make a new covenant with us, and to

write His law in our hearts. Here she rather abruptly interrupted, and

asked where that new covenant was to be found. 'It is not in my Bible,'

she said. 'Pardon me, it is in your Bible,' and I shewed her Jer. xxxi.

31-33, which she read with evident surprise.

"We conversed for a long time; Miss Montefiore shewing great interest in

all I said, and as we were about to leave she pleasantly remarked, 'I

cannot understand how a Jew who believes in Jesus can still be an

Israelite.' I told her not to think I ceased to be a Jew because I

believed in the Lord Jesus, far from it; He was a Jew Himself; all His

first disciples were Jews; He personally preached only to Jews; and it

was not till the Jews refused to listen that His apostles were sent to

the Gentiles. She seemed much pleased with this piece of Scriptural

truth, and on bidding her adieu, she asked us to call again, and said,

'I shall be pleased to see you at any time, except on the Saturday,

which day I set apart for prayer and Bible reading.'

"I soon paid her another visit, and after a little talk about passing

events our conversation turned on repentance, which appeared to be her

favourite topic. I said, 'What we want most is to have our sins

forgiven; not always to be repenting of them, but to forsake them

altogether. God did not say to our fathers when in Egypt, "When I hear

you repenting I will save you," but He says, "When I see the blood I

will pass over you" (Exod. xii. 13). The blood was Israel's security

then, and it is the blood now that makes atonement for the soul (Lev.

xvii. 11). 'And without shedding of _blood_ there is no remission.'

"After a little hesitation she said: 'We have no priest, no temple; the

place appointed where alone it was lawful to offer sacrifice is

inaccessible to us (Jews). Surely the Almighty will not require of us

that which we cannot perform; He will mercifully accept our prayers, our

fastings, our observance of the Sabbath, and the reading of the law, as

I do daily, as a substitute for performing the law.' 'Dear madam,' I

said, 'let me beg of you not to rely on such bruised reeds, nor build

your soul's salvation on such sinking sand; they are but vain excuses;

they may quiet your conscience, calm your fears, and lull you into a

false security, which you may only discover when too late.'

"The following will shew her idea of repentance. In writing to a friend

in March 1853 on this subject, she said: 'You say repentance is not

sufficient for forgiveness of sins. Then why did King David say to God,

"Thou desirest not sacrifice, else would I give it; Thou delightest not

in burnt offerings; the sacrifices of God are a broken spirit: a broken

and a contrite heart, O God, Thou wilt not despise!" Let us follow God's

commandments, and do unto others as we would they should do unto us, and

be patient under all adversities. But the last, I fear, I am deficient

in, for I am often very irritable and impatient.'

"It was wonderful to see how her views of the Messiahship of Jesus

became daily more distinct.

"I have just returned from a visit to our aged friend, Miss Montefiore,

after having had a most interesting conversation, or rather, I might

say, a Bible reading with her. I was greatly pleased to observe that her

tone, when speaking of the Saviour, was much milder than in any of my

former visits; and her anxiety for the truth was so great that it gave

me real pleasure to be with her. She said: 'All I want to know is the

truth. I shall receive nothing, unless I see it plainly revealed in my

Bible.' She expressed a wish to read the New Testament, and asked where

she could procure one. I told her I daily expected some Bibles and

Testaments from London, and that as soon as they arrived I should be

most happy to supply her with one.

"About this time the cholera was raging in Marseilles, and hundreds were

daily cut down by this most painful epidemic; and not feeling well

myself, our friends strongly advised us to leave the town for a few

weeks. During our absence the Spirit of God worked mightily in this

lady's soul.

"On our return we heard she had frequently enquired after us, and often

said, 'I miss them much, I hope they will soon return.' Accordingly

Mrs. Cohen did not lose any time, but called upon her at once, and was

received by Miss Montefiore with great affection. Having been reminded

of the near approach of the Day of Atonement, and 'without shedding of

blood there is no remission of sin,' she said, 'Yes, I know it, and feel

it more than ever. I once kept the Day of Atonement with fasting and

prayer, in the vain hope of making propitiation for my sins, but I am

beginning to feel I want something better than the blood of bulls and

goats to atone for them. I often repeat those words, "Lord, I believe,

help Thou mine unbelief." 'Unbelief,' she said, 'has been, and still is,

our sin; the veil is still over our people's eyes; but it shall be

removed, for God has promised it. They will not search the Scriptures as

I do.' With clasped hands and uplifted eyes she said, 'I'll tell you

what I say to the Anointed One (Jesus, I mean), "If I have done or said

anything against Thee, pardon, oh pardon me, for I did it in

ignorance."' This was indeed good news to us, and we earnestly prayed

God to deepen these convictions, to teach her by His Spirit, and give

her much grace to impart them to her Jewish friends and relatives. The

New Testament which I promised, but was unable to give her on account of

our sudden and unexpected departure, was supplied her by a friend during

our absence, the reading of which proved a great blessing to her.

"A few days before _Yom Kippur_ she said, 'The more I read my Bible, the

more I am beginning to feel my being born a Jewess can never save me; I

must have something better than my fastings and prayers.' Every visit I

paid her I could see a considerable change in her sentiments respecting

the Lord Jesus. It was pleasing to me, who had prayerfully watched her

for so many months, to observe how gradually her Jewish prejudices

disappeared, her views of the Gospel becoming more and more clear, and

her love for Jesus increasing daily. It was in the beginning of October

1854, she expressed a wish to be baptized, provided it could be done

very secretly, on account of her position. She said, 'I should not even

like my servant to know of it' (who had lived in her service four

years). I told her to remember that 'the fear of man bringeth a snare,'

and that Jesus Christ tells us that, 'Whosoever shall deny Me before

men, him will I also deny before My Father which is in Heaven'; I also

advised her to read the tenth chapter of St. Matthew, at the same time

to make it a matter of serious prayer before God, and I would do the

same, and that we would converse more on this subject at another time.

"Let me here remark that Miss Montefiore had a niece in England, who had

already embraced Christianity, and her heart's desire and prayer to God

for her aunt was, that she might be saved. Every letter she sent her

aunt contained some exhortation to search the Scriptures; she also

forwarded her religious books; but the contents of the letters were soon

forgotten; nevertheless, I believe that the first link in the chain of

human agency in Miss Montefiore's conversion was to be found in this

niece's persevering prayers for her aged relative. Not having heard from

her aunt for a year, and knowing nothing of our Christian intercourse,

the lady was surprised and thankful to receive the following letter:--

"'_October_, 1854.

"'DEAR L.,--I have at last taken courage to reply to some of your

letters, dates _n'importe_. I have read "The Book and its Story,"

the missionary's aid for converting the blind and the stupid. I read

it with much interest, and I pray ardently it may bring the whole

world to believe, as I now do, that Jesus Christ, God's only

begotten Son, was ordained to be crucified to take away all our

sins; and that by believing in Him we shall be saved. Madame R. lent

me the Old and New Testament bound together. The Old Testament I

almost knew by heart, but the New I had never before read. I have

studied it closely during many evenings, which has sorely pained my

eyes; but, oh, how plainly and typically the Bible shews the coming

of Messiah! I have thought so long since, before you endeavoured to

bring me to believe. Oh, my dear L., had God so ordered your abode

close to me, I should have listened better than by your letters, and

perhaps been baptized ere now. Pray keep _very secret_ the words of

this letter. I cannot say more. My heart is too full.

"'My country residence of ten weeks did not improve my health. The

fatigue was too much for me at my time of life. I continue very

feeble. The Lord's will be done! If He heals me, I shall be healed;

if He saves me, I shall be saved. Thanks to our Heavenly Father the

cholera is over at Marseilles. I have lost my poor landlady, she

died in the country, leaving Marseilles to escape the cholera. I

went with regret, as I was not afraid. I completed last week my

eighty-first year, so excuse the defects, for my age's sake. "He is

in the Father, and the Father is in Him." Amen.--Your truly

affectionate,

"'LYDIA MONTEFIORE.'"

"'What word can express my surprise,' writes that lady, 'at the

declaration contained in the former part of this letter! An actual

declaration in the belief of a crucified Redeemer! Over and over again

did I read the words, "And I pray ardently that the whole world may

believe, as I do now, that Jesus Christ, God's only begotten Son, was

ordained to be crucified to take away all our sins, and that by

believing in Him we shall be saved." Could this be from one of whom it

was said only two years before, "She is an out-and-out Jewess?" The Lord

did at last convince her that Jesus was the Messiah of whom Isaiah spoke

in his liii. chapter, as he writes: "He was wounded for our

transgressions, He was bruised for our iniquities, the chastisement of

our peace was upon Him; and by His stripes we are healed. He was cut off

out of the land of the living."' Her desire for immediate baptism daily

increased; and she frequently made it a subject of conversation with her

Christian friends. At a subsequent visit she said to me, 'The Lord has

given me a deep sense of my former sins, but I have rolled them all on

Jesus for pardon, and now I shall not be happy until I am baptized.' I

again told her seriously to consider the step she was about to take, in

declaring she was not ashamed of Jesus; and asked her whether she had

made up her mind to endure persecution for Christ's sake. She said, 'My

confidence is in God; He will not lay more upon me than I am able to

bear.' The conversation that day was more about faith in God, and less

of man, which I was very glad to hear. At another visit, when speaking

about baptism, I said, 'Now, suppose you are baptized, and your friends

should ask you whether it was true,--what would you say?' She said, 'I

would tell them it was quite true, and that I felt assured, if they

searched the Scriptures prayerfully, as I had done, God would remove the

veil from their eyes, as it has pleased Him to remove it from mine; and

then they would also believe in Jesus, the true Messiah, and in the

power of His resurrection, as I have done.' It was truly delightful to

see how gradually the fear of man subsided, and her confidence in God

daily grew stronger. I accordingly introduced the Rev. J. Monod, who

very kindly visited her several times; his visits were much blessed to

her; and having been satisfied with her faith in Christ, he baptized her

on Thursday, January 18th, 1855.

"We spent the previous evening with her, and I read St. Paul's

conversion, and the sufferings of our Saviour, which affected her much,

and I earnestly asked God to be with us on the following day. She said:

'How thankful do I feel that the fear of man is entirely removed from my

mind, so much so that I have not only told my intentions to my servant,

but have given her leave to publish it abroad, and told her, should she

meet my relations, how to tell them of it; in fact, I wish all my

relations to know it, and I pray God they may be brought to the

knowledge of truth ere they die."

MORITZ, (Moses) Johann Christian, was one of the most distinguished of

the early missionaries of the L.J.S. He was born at Bernstein

(Pomerania) in 1786. His mother died when he was only four years of age.

Before she expired she blessed him, and said, "You will live to see the

advent of the Messiah. Remain steadfastly in the faith of your fathers,

that you may have a rich share in their Kingdom." These words made a

strong impression upon the child and were realized by him in a different

manner than the mother expected. Moritz received a Talmudic education

from private teachers, but modern literature attracted him most. His

father and his teacher warned him against it, and indeed they had reason

for doing so, for he began to express his doubts about the divine origin

of the Talmud, and one rabbi declared that his mind was deranged and

that he would eventually become a Meshummad. On account of his

disagreement with his stepmother, Moritz left his home at the age of 16

and went to Berlin to an uncle. At that time Prussia had suffered much

from the war with Napoleon, and Moritz went to London in 1807, and

brought a recommendation to the rabbi Dr. Herschell. The rabbi received

him in a friendly manner, and warned him to beware of the missionary

Frey, yet he did not regard it. The quiet Sunday in England impressed

him, and enquiring of Jews for the cause of it, they said, "If we Jews

should keep the Sabbath holy, as the Christians here do their Sunday,

the Messiah would soon come." This utterance he considered as a hint to

him for seeking to become acquainted with Christianity. He then got a

New Testament and read day and night, comparing it with the Old. He felt

his sins and took refuge in Jesus by faith, which he at once confessed

before the Jews. His father was informed of his son's intention to

become a Christian, and he came to London and tried his best to win him

back to Judaism, but had at last to leave him with imprecations and the

assurance that he would never get anything of his property. Moritz went

then to the German Pastor, Dr. Steinkopf, by whom he was instructed and

baptized. In 1811, he went to Gottenburg, Sweden, where he maintained

himself by giving lessons and selling books. In 1817 he was introduced

by Lewis Way to the mission, and having received a special call from the

Czar Alexander he went to Russia that year and laboured till 1825. At

that time he wrote two letters to the Jews, based on Jer. xxxi. 31-34.

(Elberfeld, 1820.) In 1825, after being in the Missionary College, he

entered the service of the L.J.S., and was sent to Hamburg, where he at

once formed a Prayer Union. From Hamburg he itinerated to Sweden,

Denmark, Russia, Bavaria, Würtemberg, receiving God's smile and blessing

upon his efforts wherever he went. In 1843, he returned to Gottenburg

where he testified to his brethren of the truth of the Gospel till 1868,

when he died in the Lord, after 42 years service under the L.J.S. It may

be mentioned that his wife, a Swedish lady, who shared his toils and

hopes with him for fifty years, died in 1864, and after her death he

gave all her savings to the L.J.S.

MOSSA, Nathaniel Immanuel, gives the following particulars of

himself:--"I was born on October 29th, 1833, at Friedland, near Beskow.

My father was a Jewish merchant, first in that town, and later in

Spandau, where I passed my boyhood. When I had completed my studies at

the Werder Gymnasium in Berlin I entered the University in order to

study medicine. I graduated in 1858, and the next year passed the State

Examination. I then entered the army for one year as a volunteer doctor,

and was sent to Spandau, and then to Jüterberg. Here, in the hospitable

house of Dr. Gross (later in Barmen), I learned Hahnemann's method of

treatment. After having finished my military year's practice, I settled

in Bromberg, and soon found a promising sphere of activity. This,

however, was interrupted by my participating in the military expeditions

of 1864 and 1866. Also in 1870 I was called to serve in the army as

physician, and took part in the siege of Strassburg, and likewise of

Belfort, and returned home with the decoration of the Iron Cross. I then

renewed my medical work at Bromberg, and continued it for twenty years,

and was also a contributor to the 'General Homoeopathic Periodical.'

Owing to the precarious health of my only child, I was at length

obliged to exchange the northern cold climate for that of the south, and

hence settled in 1883 at Stuttgart. In 1894, in addition to my medical

work, I undertook in 1894 the editorship of the above-named journal. I

have also for some years acted as President of the Committee of the

Society of Homoeopathic Physicians at Würtemberg.

"As for the story of my spiritual life, I may say, with all humility,

that our gracious Lord favoured me early in my youth. Already as a

school-boy I had the opportunity of learning the Gospel, since the Bible

was our book for reading in my first Christian school. I was at that

time much attracted by the works and utterances of Jesus, and deeply

touched by His death, and impressions perseveringly strong were made

upon my mind. The instruction and earnest converse I had with two

fellow-workers of the British Society, Dr. Koppel and Dr. Fürst, helped

me."

This short extract from Dr. Nathaniel Immanuel Mossa's autobiography is

supplemented by the information supplied by Pastor de le Roi concerning

him:--

"One day a Jewish Rabbi of his town asked him to give an address to

Jewish prisoners, and he took for his text: 'Seek ye the Lord while He

is to be found, call ye upon Him while He is near,' and he illustrated

the text by the example of the prodigal son. This was the turning point

in his life. He himself began to seek Him until He found Him or was

found by Him. He afterwards went to Bromberg, where he heard Koppel

giving an exposition on Isa. liii. and he joined in his labours as a

doctor in the Institution at Salem. Koppel recommended him for baptism

to the L.J.S. missionary Bellson, in Berlin. Later in life he settled in

Stuttgart, where he was a great comfort and support to Gottheil, and

after his death, he himself acted as missionary of the British Society

there till he was called home."

MYERS, Rev. Dr. Alfred Moritz, was born in Breslau, of strict orthodox

parents. At the age of twelve his teacher was a famous Talmud rabbi, and

he lived and moved and had his being in the Talmud and in nothing else.

Consequently he became disgusted with it, and when he heard that two

missionaries had arrived in Breslau, he visited them and received tracts

from them. For this he was punished, and when his mother died, he left

his home for London in 1830, and then went to Liverpool, where he heard

the Gospel from the Rev. H. S. Joseph, and after many inward struggles

was baptized in 1839. He studied theology, and became a clergyman of the

Church of England, and a famous preacher. He was Vicar at Barnet, and

afterward of All Saints, Dalston. He wrote an autobiography, "Both one

in Christ," London and Liverpool, 1839, "The History of a young Jew,"

Chester, 1840. "The Jew" translated into German, 1856. He wrote also for

children--"The Peep of Day," "The Night of Trial," upon the first

missionary at Southsea, "Line upon Line," "Reading Disentangled." He

died in 1880.

NACHIM, Rev. M., born in the town of Odessa in 1836. He writes:--

"I was initiated into the covenant on the eighth day (according to the

Jewish rite), and I received the name of Reuben, after my grandfather,

who had been chief rabbi. I do not know the time when I began to learn

Hebrew, but I do remember I was not quite eight years old when I

commenced to study the Talmud.

"In the year 1854, I started on a journey to Palestine. When in

Constantinople I met a Hebrew Christian colporteur named Solomon, who

offered me a New Testament.

"Up to this period of my life I had never heard there was such a book in

existence! That dear Christian man induced me to visit the London Jews'

Society's missionary (the Rev. Dr. Stern). Space does not permit me to

go into detail, but that memorable visit, which lasted several hours,

thanks be to our Heavenly Father, changed my future life. It was then

for the first time I heard that Christianity was not, as I had been led

to believe, a system of idolatry, but based on Moses and the Prophets,

and I left Dr. Stern's house with a burning desire to hear more, and

learn more about it. For two years I visited Dr. Stern constantly, and

the more I learned of the saving truth as it is in Jesus, the more

agonized was my struggle; but at last, though my pillow was oft bedewed

with tears, as I realized fully what decision for Christ would involve,

I was enabled by Divine grace to say, 'I count all things but loss, for

the excellency of the knowledge of Christ Jesus my Lord, for whom I have

suffered the loss of all things;' and on September 16, 1856, I was

baptized in Constantinople by my beloved spiritual father, Dr. Stern,

and I then received the name of Michael (who is like unto God). From

that time I had an earnest desire to witness for Christ amongst my

brethren; and in 1860 I entered the mission field in connexion with the

London Jews' Society, with whom I remained till November, 1869, and then

I commenced my missionary labours with the British Society.

"In closing this brief outline of my life, I desire to express my deep

gratitude to our gracious Lord, who has permitted me to preach the

Gospel of Jesus Christ in Russia, Roumania, Austria, Germany, France,

Italy, Egypt, Palestine, Turkey and Bulgaria, and has blessed the

message to many a Jewish heart, and to the salvation of many souls. I

have also been privileged to preach the Gospel to many members of my own

family, holding influential positions in Russia, and I am thankful so

say that nine of my cousins have been baptized.

"My future is in God's hands, and my earnest prayer is, that the

remainder of my life may be more fully dedicated to His service and for

His glory."

NAPHTHALI, Israel, was one of the earliest missionaries of the British

Society. He was appointed in 1842, and laboured mostly in Manchester. In

1851 he could report twenty-three converts as the fruit of his labours.

In 1870, it was recorded that through his instrumentality fifty Jews

acknowledged Jesus as their Saviour, amongst whom was Aaron Sternberg,

who afterwards became an earnest missionary of the same Society.

Naphthali was an earnest, spiritually-minded Christian; who reached the

age of 86, and died in the Home for Aged Israelites in 1886.

NATHANIEL, (Julla), a North African Jew, was one of the earliest Jewish

converts in England after the Reformation. He was baptized in the parish

church of All Hallows, Lombard Street, London on April 1, 1577, by the

Rev. John Fox, who preached a sermon on that occasion on Rom. xi. in

Latin. That sermon was published in English by James Bell in 1587.

Nathaniel, too, gave an address to the congregation after his baptism.

("Jewish Intelligence," 1827, pp. 28, 321, 406, 445.)

NAVORSKY, son of Moses bar Hayim, who lived in the Archduchy of Posen in

the seventeenth century. His father was a tenant farmer, and when he

died the Polish nobleman, to whom the farm belonged, after demanding

from the widow the payment of false debts, which she refused to pay,

drove her away from the farm, seized her son and had him forcibly

baptized in the Roman Catholic Church. When the Saxons invaded Poland,

one of their officers gave the nobleman a dog for him in exchange. This

officer, being a Christian man and a member of the Moravian brethren,

treated him kindly and instructed him in the truth of the Gospel, of

which he had hitherto been in total ignorance. Later he joined the

Lutheran Church and lived a pious Christian life. He died in 1750.