Chapter VI: Converts in the Protestant Churches (6)

GOLDENBERG, D., was born in Piatka, Volhynia, in 1805. His father, Hayim Baruch, was a learned rabbi, and consulted by others on difficult rabbinic questions. His grandfather was a Zadik or wonder rabbi, and used to talk to him about the speedy coming of the Messiah. At the age of 10 his parents found him a bride, and at the age of 17 he was married, and went to live with his father-in-law in Tschidoroff. Passing through a severe illness, he began to think earnestly about the state of his soul before God. He felt the burden of his sins and frequently prayed for the advent of the Redeemer. His friends advised him to divert his mind by more diligent study of the Talmud, but he remained restless. At this time, in 1821, cholera visited the place, and he dreaded to die. Passing by just then a Christian school, he heard the children pronounce the ineffable name of Jehovah, which attracted his attention, so he bought a catechism to see what the Christian doctrine was, but he laid it aside. Then he received a packet of tracts and a New Testament from Myerson, who got them from the L.J.S. missionary Moritz when he visited Berditscheff. He was not long after convinced of the truth of the Gospel, visited Moritz, and with his friend went to Berlin, where he was instructed and baptized by Pastor Schultz ("Jewish Intelligence," 1824). His father came to Berlin and tried to win him back to Judaism, but when he found that he was thoroughly in earnest and happy in his faith, he left him in peace in a friendly manner. Goldenberg went then to London, and was thence sent to Poland, to witness for Christ among his brethren.

GOLDINGER, Tobias W., was a L.J.S. missionary in Poland in the forties of the nineteenth century, where he laboured successfully. He was, under God, the means of the conversion of a number of Jews, one of whom may be named here. Goldinger had once given the "Life of Friedrich Augusti" to the son of Rabbi L. Altschiller, of Marronopol, and this led to his eventual conversion. The case attracted at the time much public attention, as the young man passed through a great struggle with his family, but came out triumphant. Goldinger laboured latterly at Breslau, where the writer had the privilege of making his acquaintance at the end of 1872, and was very much impressed by his gentle Christian spirit. It is a pity that Pastor de le Roi, who was at that time his colleague, did not give us more information about him. It is probably because Goldinger, like many other Jewish converts, out of modesty was reluctant to publish to the world his personal history.

GOLDSMID, Frederick, is known to have laboured as a successful missionary in India.

GOLDSTERN, Israel, a native of Lemberg, Galicia, educated in strict orthodoxy. Already in his early manhood he became President of a Talmud Union. Failing in health, he journeyed to the Bath Heines, and on his way met a Christian merchant who, in a conversation, convinced him that the Talmud has no Divine authority. This shook his faith in modern Judaism. For two years he had no peace of mind. His widowed mother, in order to divert his attention, got him married. But it did not last long before he came into collision with his family on account of his religious views, so he left for Constantinople, whither his wife followed him. Eventually he was baptized by Pastor Bonnet, in Cologne, in 1875, while his wife still hesitated to take the decisive step. His father-in-law, when he found out the place of their residence, brought a suit against him for embezzling his property, because before he left Lemberg he had pawned his wife's ornaments, which he himself had given her. However, his friends at Cologne, paid the whole sum. He afterwards studied theology at Barmen, and became missionary of the Westphalian Rhenish (now called West German) Society, under which he has been labouring with much blessing upon his efforts ever since. He succeeded the writer at Frankfort-on-the-Maine.

GOTTFRIED, Johann Adam (Nathan), born at Altona in 1726, died in 1773. After losing his father in his youth, his mother sent him to an uncle, who was a diamond cutter in London, to learn the trade. There he somehow heard the name of Jesus and got to love it. He soon returned, and his mother went with him to another relation, Rabbi Koppel Fränkel, at Fürth, under whose auspices he made rapid progress in Jewish learning, so that at the age of 17 he was asked to take charge of a school in the country. Two years before, two rabbis predicted that he would yet become a Meshummad. The Jews in former days used sometimes to call a sharp boy Meshummad or ganov (thief). At the age of 21 he passed by an evangelical church at Sulzberg, and listened to the worship there, and was solemnly moved. Henceforth he studied the Scriptures, especially Isaiah liii., as he had heard that Christians refer to it. The result was that he made a public confession of his faith, and was baptized by Pastor Pfeiffer, at Erlangen, in 1750. He studied theology, but was too humble and timid to ascend the pulpit. So he maintained himself by teaching Hebrew, Latin, Greek, and French, and by writing. One of his works is entitled: "Der troslose Jude in der letzten Todesstunde." Another is, "Der bussfertige Sünder Schriftgemässe Vorstellung und freundliche ermahnung an sämmtliche proselyten der jetzigen Zeit. Vernünftiger Unterricht über die natürliche Religion und desen Vornehmste Streitigkeiten und über die Christliche Religion."

GOTTFRIED, Philip Selig, born in 1722 in a little town near Halle. When ten years old his mother died, and the Jewish authorities would not allow her to be buried there, because they had heard a rumour that "she had in her dying hour committed her soul into the hands of Jesus Christ the Saviour of the world." His father had to take her at night to Halle for burial. Philip was then sent to a school at Fürth, where he studied the Talmud diligently. He narrates in his autobiography, 3 volumes, Leipzig, 1755: "I can, without boasting, say that when I was 13 years old I could repeat by heart 500 pages of the Talmud without mistake, and deliver a Derashah (sermon) on a solemn occasion." His father then got a theological student to instruct him in Latin and German, but made it a condition that he should not mention the subject of religion to the boy. However, the teacher and his clever, inquisitive, pupil soon had disputations together. It happened one day that a Jewish girl passed by their house, dressed in black and accompanied by a number of Christians leading her to church to be baptized. A neighbour asked Gottfried whether he liked the procession, and his reply was that "it looks like leading a criminal to the place of execution." "Quite right," said the other, "the girl is led as a sinner to Jesus to have her sins washed away by the blood which He shed on the cross." Gottfried continued his disputes about Christianity with his teacher, who sometimes was perplexed in not knowing how to answer his objections. He brought a Hebrew scholar to him and they read Isaiah liii. together, Gottfried quoting the rabbinical interpretations of it, and the other refuting them. After the debate was over, Gottfried earnestly reflected upon the subject, and was convinced that the Christians are right. He then bought a New Testament for 12 groschen, and studied it critically. After a long inward struggle and earnest prayer, he by the aid of the Holy Spirit triumphed over his intense prejudices, and applied to a pastor for Christian instruction. Before his baptism, in 1738, he had to answer 400 questions in his examination. Two sisters followed his example. The father disinherited them all. The convert Friedrich Augusti was then very kind to him. In 1788 he published a Kabbalistic work entitled "Sepher Shimush Tehillim." His chief work was his weekly paper, "Der Jude," in 9 volumes, Leipzig, 1767-1771.

GOTTHEIL, Rev. Paul Eduard, brother of Rabbi Gustav Gottheil, of the Temple Emmanuel, New York, born at Franstadt (Germany), April 5, 1818, died at Stuttgart in 1893. He was one of the most distinguished converts and missionaries in the nineteenth century. He studied theology at Basel and then entered the service of the British Society in 1848, in which he continued all his life. He was for many years minister of the English Church at Canstadt, and then minister of the Diakonessenhaus at Stuttgart. In both offices he was very successful. Some of those he baptized at Nuremberg, Canstadt and Stuttgart, have become ministers of the Gospel or missionaries to the Jews, like Bahri and Löwen, who both laboured at Vienna. He published "Blätter für die Evangelische Mission unter Israel," 1850-1858; "Der Messias Israel's Hoffnung und aller Völker Verlangen," 1863 (translated into English); "Mishan Lehem, Lebensbrot für Gottes Volk aus Gotteswort" (Hebrew and German), 1871, Yiddish and German 1873; "Die Arbeit an den Einzelnen," in "Nathaniel," 1891, No. 6; an extensive Memoir of Professor Franz Delitzsch in "The Everlasting Nation," 1890.

GOTTLIEB, K. J., was a native of Sadagora (Bukovina, Austria), a town which has been the residence of several generations of wonder-working rabbis for about a hundred years, and has become the Mecca of the Chassidim. Naturally he was brought up in strict orthodoxy. An elder brother of his, however, managed to learn German and to study medicine, and settle as a practitioner in Pesth. At the age of 16 Gottlieb visited his brother, in whose house he found a Hebrew Bible with a German translation, which he diligently read, and his brother explained to him difficult passages, directing his special attention to Messianic prophecies without at once disclosing his own views. This excited his interest, and he began to enquire into the subject. He then happened to meet with a Jewish tract, entitled "Source of Salvation," in which the year 1864 was assigned for the advent of the Messiah, but in which the Messiahship of Jesus was distinctly repudiated. This caused him to ask his brother if he could throw light on the subject, and to his surprise he found that his brother had long been a baptized Christian, and he resolved to become one likewise if he should by instruction be convinced. A place was then found for him as Hebrew teacher in the Scotch Mission school, and he received Christian instruction from Pastor König and Pastor Wagner. However, it was found advisable to send him to Prague, where, after receiving further instruction from Mr. Schönberger, he was baptized by him in 1876. Gottlieb studied afterwards at Basel, and for a time was a missionary of the Free Church of Scotland, but most of his missionary career was in the service of the Berlin Society, in Berlin, Jassy, Chernowitz, near his home, and lastly in Stanislau. In all these places he was much beloved for his excellent qualities and true Christian piety. He died comparatively young, and "the remembrance of his name is for a blessing."

GREEN, Rev. Samuel J., was baptized in 1859 by the Rev. John Wilkinson, the founder of the Mildmay Mission to the Jews. He went to Australia and preached the Gospel to the Jews at Bathurst, where he also built a church in 1879.

GURLAND, Rev. Rudolf Hermann, born in Wilna, 1836, of a family which were Spanish Gentile Christians, who became Jews and had fled from the Inquisition at the beginning of the eighteenth century into Russia. The father was a strictly orthodox and bigoted Jew, and sent his son to various yeshivas (rabbinical colleges), so that in 1857 he received the title of Doctor, and was called to be the President of the Seminary at Berditscheff, where he remained till 1860. He tried at first to introduce reform in the Synagogue, and wrote a work under the title "Das Judenthum und die Reformversuche des 17 und 18 Jahrhundert" (only in M.S.), but won no sympathy for his attempt. Meeting a traveller in 1862, he received from him a Hebrew New Testament, and at the same time learned from him about Pastor Faltin's missionary activity at Kischineff. He went there and became rabbi of a congregation. One day he came to Faltin and asked him if he could get him pupils for caligraphy and drawing, and showed him some specimens of his work. Faltin tried to do so but failed, and then proposed that they should read the Hebrew Bible together. Gurland agreed, but made it a condition that the main issue between Judaism and Christianity should not be introduced. Some time passed in reading book after book of the Old Testament, and Gurland gave no sign of any change in him. They were reading Isaiah liii. for the second time. When Faltin finished, Gurland said, "Read it over again," but he could not wait till he had done so, because he was inwardly moved, and went home in silence. Faltin then fell on his knees and earnestly prayed that God might open the eyes of the rabbi to see Christ in all His glory. The next time Gurland came, he asked Faltin to read again the same chapter; and then he could no longer resist the striving of the spirit within his heart, and exclaimed, "I do not know what it is, I now find much in the Bible which I have not found before, although I know it by heart. The chapter must refer to your Jesus, and I must soon acknowledge that He is the promised Messiah." The result of this meeting was, that the rabbi became the pupil of the pastor, receiving frequent instruction from him in the doctrines of the Gospel. But this frequent intercourse between them could not fail to be observed by the Jews, yet they at first had not the slightest suspicion of the rabbi's intention, but on the contrary thought that Faltin was inclined to embrace Judaism. In fact, one of them told this to one of his congregation. This man came to the pastor and questioned him about it, and was assured by him that he would never deny his Saviour, but it was possible that Gurland might embrace Christianity. Several rabbis came now to Gurland and, like the Protestant, asked him whether Faltin wished to become a Ger (proselyte) to Judaism. This brought the matter to a climax, and he confessed before them all that Jesus was the Messiah and proved his convictions from the Bible. They cried, "You have a false Bible," but he answered, "Compare it with your own and see whether it is false." What he had to suffer afterwards, need not here be described. He and his wife were baptized on Easter Sunday, 1864, before a large congregation of Christians and Jews. He then studied theology in Berlin, returned to Kischineff and became assistant pastor to Faltin, when many Jewish converts were the result of their labours. Gurland was later chief pastor at Mitau, working at the same time among the Jews. His latter years were devoted to spreading the New Testament in Wilna, Odessa and the Baltic provinces, under the auspices of the Mildmay Mission to the Jews. Professor Delitzsch called him "A noble soul."

GUTENHAUER, Gutschalk Eduard, after having been won for Christ and baptized by the Rev. W. Ayerst in Berlin in 1836, studied philosophy and became Professor at the University of Breslau in 1841. There he published a work about Leibnitz, and another about Lessing, 1842, 1852.

HALBMILLION, Jacob, a convert of the L.J.S. at Jerusalem, was afterwards house-father of the Wanderers' Home in London, under Dr. Stern, and then one of the first missionaries of the Mildmay Mission, zealously labouring in London and then in North Africa. He died in Morocco in 1888.

HAMBURGER, a convert in Holland, died in 1872. Da Costa delivered an oration at his funeral.

HÄNDLER, Rev. H. G., born in Warsaw in the thirties of the nineteenth century. In his youth he became distinguished for his Talmudical learning, so that the epithet Harif or Nilley (expert) was applied to him at that time. Gifted with a good memory, he easily acquired a knowledge of German, Polish, Latin, and Greek, and he compiled a collection of noble sayings in the Greek Classics. When quite a young man he came to London, and was converted to Christianity under the ministry of Dr. McCaul, Reichardt, and others, in Palestine Place. After four years at the Operative Jewish Converts' Institution he studied in the L.J.S. Hebrew College, and then laboured as a missionary in Breslau, and in Tunis. In 1873 he opened a school for Jewish children (mostly girls) at Cracow, and carried it on successfully for about ten years. In 1883, he was transferred to Vienna, where he had many tokens of Divine blessing upon his efforts. One of his converts has for many years been a Chaplain in India, and is still there. Händler assisted Professor Delitzsch in his translation of the New Testament into Hebrew, and furnished the abbreviations to Professor Dalman's Chaldaic Dictionary, revised Biesenthal's rabbinic "Commentar der Romans," wrote several tracts, and revised the Judæo-German translation of the Bible for the Trinitarian Bible Society.

HARZUGE, Johannes, brought out a German translation of the New Testament in Hebrew characters in 1550. Some Hebrew words were retained in this translation for the purpose of making it more intelligible to the Jewish readers at that time. A specimen of this translation will be found in Wolff, (Bibliotheca Hebraica iv. 205).

HAUSMEISTER, Rev. Jacob August, was born in Stuttgart, 1806. His father was a quiet man, and his mother was rather inclined towards Christianity, and often ejaculated, "O that my son Jacob might become a Christian. We Jews cannot keep the commandments and are therefore without consolation, whilst Christians are saved by grace." Hausmeister was left an orphan when still young. Left without a guardian, he was inclined to live a worldly life. Meeting a Christian companion, he followed him to Church, and listened to the fervent preacher Hofacker. His uncle, a watchmaker, to whom he was apprenticed, heard of it and was very angry with him, but he persevered in going to Church. Hausmeister was baptized by Dekan Heswig in Esslingen in 1825. He then studied at Basel, and afterwards in the Hebrew College, Palestine Place. In 1832 he was appointed missionary by the L.J.S., at Strasburg, where he laboured zealously till the end. Three scores of converts were the fruit of his labours. Hausmeister did also much literary work. He wrote the tract (1) "Wörte der Liebe an meine Brüder nach dem Fleisch"; (2) "Gespräch zweier jüdischen Freunde über das Wort Gottes"; (3) "Winke und Mittheilungen über die Mission unter Israel"; (4) "Ueber den Unterricht der Proselyten, Evangelische Mission unter Israel"; also biographies of Börling and of Goldberg, his near relatives.

HEFTER, Rev. Albert David, born in Dombrowa, Galicia, in 1819. His father was a well-to-do jeweller. His mother had made a vow that he should become a rabbi. When he was only four years of age he was instructed by a Zadik, or wonder working rabbi. Among the books of his father he found a New Testament, and questioned him as to its contents, but it was snatched away. Whilst he was in the Yeshiva, his parents died, and he went to Tarnopol, to live with a married sister, where he pursued his studies, but took offence at the philosophical opinions which some of his fellow students entertained. One of them offered to teach him Science, and he consented with a view of bringing his friend back to Talmudism. After a time he came to Cracow, where he got acquainted with the L.J.S. missionary Hoff, who gave him to read "The Confession of a Proselyte," by Fränkel, and also the New Testament. This brought him to a knowledge of the Saviour. But it was not thought safe to baptize him in Galicia, so he was sent to Bellson, in Berlin, who baptized him in 1846. Hefter was one of a band of noble and most learned missionaries of the L.J.S. in the nineteenth century. He was stationed eight years in Jerusalem, then a short time in Pesth, and then in Memel and Posen, and, lastly, for many years in Frankfort. One of his converts there is the very able and successful missionary, Rev. M. Kameras, of the British Society, at Vienna. A blind Jew who was baptized by Hefter, died on Christmas Day, 1881, and his last words were, "I shall see Him."

HEILBRONNER, Johannes Christlieb (Moses Prager), was baptized in Heilbronn in 1709, his wife in Pirma in 1716. He taught Hebrew and Talmud in various universities. He published a tract on Isaiah liii., Tübingen, 1710; "Klare Beweisthümer über Jesum Christum, dass Er der wahre Messias und Sohn Gottes ist, aus dem Alten Testamente, der Rabbinen und Kabbalisten Schriften, nachgewiesen mit einem Anhang, was für einen Messias die Juden erwarten," Dresden, 1715; "Eine Widerlegung der Einwürfe der Juden gegen die Geschlechtsregister Christi, besonders wider die Schrift Chizzuk Emunah gerichtet," Hamburg, 1718.

HEINERSDORF, Julius Christian, born in Breslau in 1805. When a little boy at school he had to suffer much persecution from the Christian boys, and he became a bitter enemy of Christianity, but in riper age he got to know and esteem true Christians, who read the Old and New Testaments with him, and through their influence he was baptized in 1826. He then studied theology, and became a pastor, and later superintendent (equal to a Bishop or Moderator) near Königsberg. He was a gifted and pious man, and his ministry was blessed.

HELIC, Lucas, was a member of the Moravian brethren in 1570, when, owing to his excellent Hebrew scholarship, he was elected as co-translator of the Kalitzir Bible. He received Moravian ordination, and preached the Gospel till 1858; also printed his sermons for circulation.

HELLMUTH, Isaac. The fact that the subject of this sketch was one of the three Hebrew Christian Bishops of the last century--Bishops Alexander and Schereschewsky being the other two--invests his life and memory with a special interest for all workers for Israel.

Whilst Alexander spent his life in actively seeking "the lost sheep of the house of Israel" in various lands of their dispersion, and Schereschewsky the "other sheep" of the Redeemer's fold in the heathen Empire of China, Bishop Hellmuth's career was mainly associated with the promotion of the spiritual and intellectual interests of the sons and daughters of the Greater Britain beyond the seas.

Isaac Hellmuth was born at Warsaw, Poland, on December 14th, 1820, and was from early childhood instructed and trained "according to the perfect manner of the law of his fathers," in Rabbinical schools of high repute, where he acquired great proficiency in Biblical and Talmudical learning. His parents gave him a thorough religious and secular education. He was sent at the age of sixteen to the University of Breslau, where he continued with success his studies in classical and Oriental literature. At that time Dr. S. Neumann, a Hebrew Christian, and a missionary of the London Society for Promoting Christianity amongst the Jews, was stationed at Breslau. Being also a professor at that University, he was more especially brought into contact with learned Jews and students, over whom he exercised great influence. It was through him that young Hellmuth had his attention drawn to Christianity. In 1841 he came to England, and was baptized in All Saints' Church, Liverpool, by the Rev. H. S. Joseph, a missionary of the same Society. Isaac had two brothers. When he was baptized his father cut him out of his will altogether. But, on his father's death, his two brothers, although they themselves remained Jews, generously restored to their Christian brother his share of their father's property.

After remaining some three years in England, studying English theology under Hugh McNeile, Haldane Stewart and others, Hellmuth left for Canada in 1844, taking with him commendatory letters from many eminent clergymen, including one from Dr. Sumner, afterwards Archbishop of Canterbury. Hellmuth's ministerial life was principally spent in Canada, where he had a distinguished career, for many particulars of which we are indebted to "Bishops of the Day," which particulars were most likely furnished by himself. Hellmuth was ordained both deacon and priest in 1846 by Dr. Mountain, Bishop of Quebec. He received the Lambeth degree of D.D. in 1853, and the honorary degrees of D.C.L. from Trinity College, Toronto, and D.D. from the University of Lennoxville in 1854. He spent eight years as rector of Sherbrooke, Quebec, and as professor of Hebrew and Rabbinical Literature at Bishop's College, Lennoxville, of which institution he was also vice-principal. His views were strongly Evangelical. He resigned his posts in Quebec on being made general superintendent of the Colonial and Continental Church Society in British North America. The Bishop of Huron, Dr. Cronyn, had been much troubled about Provost Whitaker, of Trinity College, Toronto, whose teaching he considered unsound, although the other Bishops of the province, on being referred to, upheld it. The Bishop, not satisfied, decided to establish at London, Ontario, a college more under his own control. This resulted in the formation and partial endowment of Huron College, which was opened in 1863 under the presidency of Dr. Hellmuth, who was also made archdeacon of Huron. His educational enthusiasm led him to start a college for boys, called Hellmuth Boys' College. Recalling his efforts in its behalf, he said: "Twice I visited England to plead its cause, and through the liberal gifts of friends in the mother land, the grounds and buildings for the Divinity College were secured. Amongst the benefactors of this College, one valued friend, the Rev. Alfred Peache, endowed the Divinity chair with the munificent sum of £5,000 sterling.

"Huron College faithfully fulfilled its trust and served its designed end. Over one hundred devoted ministers of Christ's Gospel have been trained within its walls, the majority of whom are labouring with success in our own Diocese, while the remainder have been called to occupy prominent positions in various other parts of our Dominion."

In 1867 Dr. Hellmuth was made rector of St. Paul's Cathedral and Dean of Huron. He used his large private means unsparingly in advancing the cause of higher education. In 1869 he launched the Hellmuth Ladies' College.

The venerable Canon Christopher, rector of St. Aldate's Church, Oxford, thus alludes to this institution:--"He found that Canadian Protestants were sending their daughters to convent schools, because they did not know of any good Protestant ladies' school. He established an excellent school for young ladies near his own house. I addressed nearly a hundred young ladies in this school in 1872. Some of these had to travel twelve days and nights from their homes to their school, in the absence of a railway from British Columbia."

Dr. Hellmuth was chosen on July 19, 1871, by a large majority of the diocesan synod to be Bishop Coadjutor of Huron, with the title of Bishop of Norfolk and the right of succession. Dr. Cronyn died in the following September, and Dr. Hellmuth became Bishop of Huron. He had been consecrated in St. Paul's Cathedral, London, Ontario, on August 24, 1871. In 1877 the Bishop formed a scheme for a Western University in connexion with Huron College, subscribing no less than 10,000 dollars towards it. In the following year he attended the Lambeth Conference, and took confirmations for the Bishop of London in Norway, Sweden, and Denmark. He came to England again, in 1880, to obtain funds for the Western University, which was opened on October 5, 1881, with a medical faculty in connexion with it. By 1881 the Bishop's exertions had proved so successful that the S.P.G. aid was no longer required, and the diocese could rely on its own resources.

During the Bishop's episcopate, which lasted from 1871 to 1883, great progress was made in every department of diocesan work. The number of livings increased from 34 to 65; the number of churches from 149 to 207; and the clergy from 92 to 135. The Sunday schools rose from 110 to 166; and the communicants from 4,390 to 8,910. Dr. Langtrey, in his "Colonial Church Histories,"[14] says that the Bishop "devoted himself with great earnestness to his work, and soon became very popular throughout the country." The Rev. Dr. Hurst, a resident of twenty years in Huron, thus referred to the Bishop's labours:--"I can speak from personal knowledge of his liberality, zeal, and self-denying efforts to make his diocese an active mission field, and a model for higher Christian education--much at his own personal expense--in both of which God greatly blessed his instrumentality. His indefatigable and successful labours have been acknowledged by all parties in the Church."[15]

[14] Published by the S.P.C.K. in 1892. (See p. 111.)

[15] "The Greater Britain Messenger," C. and C.C. Society, May, 1896, p. 113.

The Bishop resigned the see of Huron in 1883 under somewhat peculiar circumstances. The Bishop of Ripon (Dr. Bickersteth) desired to have Dr. Hellmuth appointed his Suffragan under the Act of Henry VIII. Dr. Hellmuth, being informed that his title was to be Bishop of Hull, and that the letters patent could not be executed till he had resigned the see of Huron, formally resigned that see on March 29, 1883.

In his last charge, delivered before the Synod of the Diocese, the Bishop's broad and loving sympathies found vent in the following expressions:--"I am fully persuaded, as I said on a former occasion, that the glory of the Church is her assimilation to Christ. And never will her usefulness and her splendour reach their meridian until the love of a common Saviour shall bind together every heart and unite every hand. Envy, jealousy, evil surmisings and uncharitableness can only tend to weaken and scatter the resources of the Church and palsy her exertions; but, when through the abundant outpouring of the Holy Spirit, arm shall be linked to arm, and heart to heart, and prayer to prayer,--when to love and serve Christ, and to anticipate heaven, and to save immortal souls,--when these shall be the grand and all absorbing terms of Christian communion,--oh, then, what a firm and powerful phalanx shall go forth from the Church of the living God against the powers of darkness and the enemies of men! For this ONENESS of aim I would again repeat, Pray, strive and labour."

The news of the Bishop's resignation was received with great regret throughout the Dominion, and a service of plate was presented to him with an address from the standing committee of the diocese.

On March 21, 1883, the Bishop of Ripon issued a Pastoral to his diocese, in which he formally announced the Royal assent to the appointment of Dr. Hellmuth as Bishop Suffragan of Hull. In the following May, nearly two months after Dr. Hellmuth's resignation of the see of Huron, the law officers of the Crown discovered that the Act of Henry VIII. did not apply to any one already in Episcopal orders, and that therefore Dr. Hellmuth could not become Bishop Suffragan of Hull. Bishop Hellmuth, who was thus placed in an extremely anomalous position, appealed to the then Governor-General of Canada, Lord Lorne (the present Duke of Argyll), who made representations to Mr. Gladstone, at that time the Prime Minister. In reply, Mr. Gladstone pointed out that the Bishop of Ripon still intended to avail himself of Dr. Hellmuth's services as his Assistant Bishop or Bishop Coadjutor. Bishop Hellmuth then took up his work in the diocese of Ripon as Assistant Bishop, although the position was obviously very different from what he had been led to expect when he resigned the see of Huron. With the consent of Bishop Bickersteth, further representations were made to Mr. Gladstone, who replied expressing regret for the error which had been committed. By the death of Bishop Bickersteth, in 1884, Dr. Hellmuth's position became still more trying, for his commission as Bishop Coadjutor ceased, and he made another appeal to Mr. Gladstone for some suitable preferment, but without success. He was rector and rural dean of Bridlington from 1885 to 1891, and perpetual curate of Bessingby from 1888 to 1891. In the latter year the Colonial and Continental Church Society gave him the chaplaincy of Holy Trinity, Pau, which he held for six years. He was subsequently rector of Compton-Pauncefoot, Somerset, from 1897 to 1899, when he retired owing to failing health. He passed away within two years, on May 28, 1901, at the advanced age of eighty-one.

Bishop Hellmuth was the author of "The Biblical Thesaurus" (1884), a literal translation and critical analysis of every word in the original languages of the Old Testament, with explanatory notes and appendices; and "The Divine Dispensation," a critical commentary on the Hebrew Scriptures. Amongst his minor contributions to literature may be mentioned two articles in "The Everlasting Nation"; one on "The Authenticity and Genuineness of the Pentateuch," (1867) and the other on "The Spirit of Prophecy," a luminous paper on the allusions in the Old Testament to the Messiah of his race.

The Bishop married, first, Catherine, daughter of the late General Thomas Evans, C.B., who died in 1884, and secondly, in 1886, Mary Louisa, second daughter of Admiral the Hon. Arthur Duncombe, son of the first Baron Feversham, and widow of the Hon. Ashley Carr Glyn, son of the first Baron Wolverton.

The Bishop, as was natural, ever evinced hearty and unbounded interest in the spiritual welfare of his brethren according to the flesh, and on many occasions advocated, from pulpit and platform, their claims to the Gospel. In the work of the London Jews' Society he was especially interested. Towards the end of his life he frequently presided over the meetings of its Committee, amongst whom he was ever a _persona grata_. His solid learning, acquaintance with the languages and modes of thought of his own people, sound common sense, wise and prudent counsels, as well as his urbanity and courtesy, made him an ideal chairman. He had unlimited sympathy with those engaged in what he regarded as a great and important work, for he could enter fully into its arduous character and numerous difficulties. Many a time did he pay a friendly visit to the Society's House,--a delightful interlude in official routine--to encourage and to sympathize; on one occasion narrating the thrilling story of how, in early youth, he had found Him whom his soul loved. The Bishop's sterling qualities of heart and mind, his confiding nature and buoyant temperament, and his bright and happy face, always infused sunshine wherever he went.

One who knew him writes:--"We cannot forego one personal word in grateful appreciation and loving remembrance of the charming personality of one, whom, during the latter period of his long and honoured life, we were privileged to call our friend. To know him was indeed to love him as well as to honour and esteem. His sweet and gentle nature, his amiable disposition, his beautiful character, his fatherly attitude, and his unfailing tenderness and sympathy, have indelibly associated him in our mind with the beloved disciple St. John, whose last words would have been natural indeed upon his lips, 'Little children, love one another.'"

HEYMAN, Heinrich Wilhelm David, son of a shochet (slaughterer) in poor circumstances. When he was only ten years old, he was obliged to give lessons to peasant boys in order to help his father. He was fond of reading, and read Lessing's and Mendelssohn's works, and this caused him to get new ideas of the world, and to keep aloof from the Talmud. Coming in contact later on with Dr. Heinrich Ditmar, the author of a universal history, he learned from him to know the Gospel, and he and his wife and three children were baptized in 1833. Then his mother and wife refused to have anything to do with him. Then a son and daughter got very ill, and he was tempted with the thought that he was punished for his apostasy, yet he persevered in prayer, and could triumphantly exclaim in the midst of his troubles, "Lord Jesus, Thou art still my Lord and my Saviour." At last, in 1844, he was called by the friends of Israel in Basel, to be the principal of the house for proselytes in that city, which office he held faithfully, with great ability and usefulness in many directions, till his death in 1868. One of his sons became pastor at Altbayern, and the other, Frederick, who was formerly pastor in the Pfalz, succeeded him as principal and agent of the Basel Mission to the Jews, and became a professor in the University there.

HERSCHELL, Moses (Christian Moritz), was born at Breslau, September 13, 1754. In 1804 he embraced Christianity, and at his baptism assumed the name of Christian Moritz. Among his works, the following deserve mentioning: "Kampf der Jüdischen Hierarchie," Breslau, 1784; "Jüdische Intoleranz und Fanatismus in Breslau," _ib_. 1789; "Patriotische Bemerkungen," _ib._ 1790; "Ueber die Allzufrühen Ehen der Jüdischen Nation," 1790; "Apologie der Menschenrechte," Zurich, 1793; "Biographie des Jüdischen Gelehrten und Dichters, Ephraim Moses Kuh," _ib._ 1791.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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