Veil, Ludwig Karl de, a native of Metz, whose father and grandfather were rabbis, the latter an author of Hebrew books, embraced the Roman Catholic faith at the age of 17, when he was a teacher of Hebrew in 1655. It is said that Louis XIII., King of France, compelled him to be baptized in Compiègne. At all events, the King and the Queen were his sponsors. He is also called Compiègne, after the town. He became afterwards ordinary Royal professor of Oriental languages in the Sorbonne, Paris. Wagenseil, who made his acquaintance in Paris, praises him for his modesty as well as for his learning and talents. Ludwig de Veil translated the first eight tracts of the "Yad-Hazakah" of Maimonides into Latin, adding notes thereto (Paris, 1662-78); also "Sefer Hakorbanoth," with Abrabanel's introduction to Leviticus (London, 1683). A separate edition of this introduction appeared under the title "Hakdamat Abravenl El Sefer Wayikra" (Amsterdam, 1701).
Veit, Johann Emanuel was born in Ruthenplan, in Bohemia, in 1789, died in Vienna in 1876. He was the son of a rich Jew named Benedict (Boruch). He studied medicine and philosophy first at Prague and then in Vienna, in which city he became professor and director in the Veterinary College in 1819. In the newspaper "Bohemia," he was reported to have given the reason for his conversion in these words: – "I went through the Old Testament, and now I must look into the New." And to Döllinger he once said, "Judaism is the vestibule to the Hall Christianity, and I wanted to pass from the one to the other." Here are some remarks which he made occasionally in letters to friends with reference to his spiritual development and his coming to Christ. Thus he wrote: – "The time past, the near as well as the remote, lies behind me like a series of dissolving views. I am not in the state to give chronological data, I know only that it is a good while ago that a decided direction to the positive belief took me without my exertion." A deeper view is given to us in the following letter: – "You do not know the miserable history of my life, neither the ways by which the Divine Mercy has conducted me, nor the unutterable distress incumbent upon me. Nobody did know me, myself the least, but the Lord has helped me wonderfully. What can the world judge of a poor, contrite old student, full of sinfulness, craving only God's love, who has finally prostrated himself, in great anxiety of heart, at the feet of Jesus, the Crucified, crying, 'O Lord, do not cast away from Thee the poor dog which licks Thy feet, although it stretches still its nostrils to the hideous savours of this world.'" Having such a confession before us, we forbear to search after other influences which may have worked upon his soul. A true Israelite, with the humility of the woman of Samaria, he found in Jesus Christ the peace with God which neither Judaism, the modernised as little as the rabbinical, nor the philosophical systems could give him. Of course, he desired to confess his belief in Jesus Christ as his Saviour and Redeemer by baptism, and this he did on May 4th, 1816, in the Church of St. Carl, Vienna. Eventually Veit was appointed as Cathedral preacher at St. Stephen's and his fervent eloquence drew large crowds to hear him, and many on bended knees cried out for pardon of secret sins. When in 1840 the Damascus blood accusation affair took place, Veit stood up in the pulpit before the whole congregation, lifted up a crucifix, and swore solemnly that this oft repeated accusation had no foundation whatever in fact.
Wolken of Ratisbon, a convert to Roman Catholicism in the second half of the fifteenth century. In contrast to Veit, he was an accuser of his former co-religionists. Whether this arose from personal spite or from superstition does not matter. His memory is only here preserved as a warning to others.
Wolowski, a Polish family in the seventeenth and eighteenth centuries, directly descended from Osias Tebuat Shor, gave to the Roman Catholic Church several members, viz., a Jewess named Hayya Wolowski (she had an excellent knowledge of the "Zohar"), Nathan ben Elisha (Michael Wolowski) and his brother Solomon (Lucas Francis Levi Wolowski). They were all influenced in favour of Christianity by the Frankist movement. Some descendants of this family are still living in Galicia.
ADDENDA.
Converts in the "Domus Conversorum" in London
The subject under the above title requires a special paragraph, because it manifests to us the zeal which English Christians in the Middle Ages displayed with regard to the conversion of the Jews, and that their effects were richly blessed.
In an article in the "Hebrew Christian Witness," 1875, by Christopher Chattoc, of Haye House, Castle Bromwich, Warwickshire, entitled "Traces of Early Anglo-Hebrew Christians from Authentic Sources," he says: – "All our best historians allege that, at the expulsion of the Jews from this country in 1290, about fifteen thousand were expelled. If we compare this number with the approximate amount of the then population, it is something considerable, and if we take the present population of the country and compare the number of converted and unconverted Jews at the present time, the relative proportion of converted Jews in 1290 would be at least – say, five hundred. This cannot by any means be considered an excessive estimate for men, women and children, as the conqueror is said to have brought over Jews in great numbers, and they were much favoured by the three first Norman kings. The 'Domus Conversorum,' or home for converts, was established in 1232 (by order of Henry III.), a private one in 1213 in London, and one even much earlier still in Oxford." He then gives a list of three long pages full of names of clergy and others, in which he traces Jewish names anglicized, and refers to quite a number of historical works. This cannot for want of space be reproduced here. I will only mention that Dr. M. Margoliouth said that there were three Kings in Great Britain by the name of Solomon. But the article by Rabbi Michael Adler, in the "Jewish Encyclopædia," may be given in abridged form. "The 'Domus Conversorum' was situated in Chancery Lane and had a Chapel attached to the buildings.4 A similar institution, on a much more modest scale, having been commenced by the clergy in 1213. A chaplain was appointed to instruct the converts and a warden to attend to their temporal affairs. Each male inmate received 1½d., equal to about 2s. 6d. of the present currency, and each female 1d. During the fifty years that elapsed from the time of the founding of the 'Domus' until the year of the great expulsion, about a hundred Jews in all (?) participated in the benefits of the institution, a small proportion out of the 1,600 Jews in England. All the expenses of the 'Domus' were borne by the royal treasury, while some of the bishops left bequests to augment its funds. In addition to these sources of income, a small poll-tax, called 'the chevage,' was levied upon all Jews, above the age of twelve, to support their converted brethren. The treasury grant amounted annually to £202 0s. 4d. (in present currency about £4,000). At times this contribution was not forthcoming, and the 'converts' were reduced to sore straits of poverty. In 1271 the King addressed a letter to the Mayor of London, and to the Warden of the 'Domus' complaining of numerous irregularities in the management of the house; and it was not till the year of 1280, under the custos of John de St. Denis, that definite regulations for the control of the institution were drafted. The records of the 'Domus' end at the year 1608. As late as the year 1717 a London converted Jew petitioned King George I. for a grant from the funds of the 'Domus.'"
In accordance with the method pursued in this work, I give an alphabetical list of the converts mentioned by name, in the above article, as converts in the house: —
Arthur Antoc, 1663.
Aseti Briasti and his wife, Perota, of France, in the 14th century.
Belager, a rabbi of Oxford, entered the house in 1281.
Claricia, a Jewess from Exeter, resided there in 1353.
Elizabeth, described as the daughter of Rabbi Moses, Episcopus Judæorum, joined the converts in 1339. She remained in the house for seventeen years.
Edward of Westminster lived there from 1461 to 1503.
Edward Scales, from 1503 to 1527.
Elizabeth Ferdinando, admitted in 1603.
Elizabeth Baptista, from 1504 to 1532.
Elizabeth Portugale, from 1492 to 1538.
Fortunati Massa, admitted in 1581.
Henry of Stratford, 1416-41.
John of Castile, admitted in 1366.
John de Sancta Maria of Spain, 1371-1405.
John Durdragt of Dordrecht, Holland, 1425-55.
John Fernando of Spain, 1487-1503.
Katherine Wheteley, admitted in 1532.
Mary Crook, admitted in 1532.
Martin, son of Henry of Woodstock, 1413-1468, the longest period of residence.
Nathaniel Menda, from the Barbary States, 1578-1608. He was baptized in London by John Foxe, the author of "The Book of Martyrs."
Philip Ferdinandus, a learned Polish Jew who had taught Hebrew at Oxford and Cambridge and Leyden, resided and died in the 'Domus' in 1600.
Wolfgang, Jacob, from Germany, was admitted in the year after the Gunpowder Plot.
To be continued, and the next part will give accounts of Jewish Converts in the Protestant Churches since the Reformation.
PART II
CHAPTER VI.
Converts in the Protestant Churches
The Reformation ushered in the time of civil and religious liberty, of progress in every department of human activity, of thorough investigation of every branch of learning, of more sympathy with human suffering, and of more zeal among enlightened Christians for the spread of the Gospel among all the nations of the earth. The Jews, as a nation, were certainly not unaffected by it. For as the Reformation purged a great part of the Western Church from image worship, superstition, false doctrine and papal supremacy, it at the same time removed some of the obstacles in their way of entering a Christian Church. They could go into any of the Reformed Churches and find no images in them, and listen to the reading of their own Scriptures, to the singing of their own Psalms, and to sermons which were of a character to awaken and to edify them. No wonder that Jewish voluntary conversions to Christianity since the Reformation are more numerous than in all the previous Christian ages since the time of the Apostles.
In our list we properly place first the name of a Jew who came in contact with the pious Count Zinzendorf. The story is given by Professor F. Delitzsch.
Abraham, a rabbi, met the Count at Romseberg, where the latter took refuge when he was expelled from Saxony. After some conversation they got attached to each other, so that R. Abraham once invited the Count to dine with him on the Sabbath. The Count accepted the invitation as readily as it was given, and, cutting a slice from the loaf said, "Tell me, Rabbi Abraham, if your hospitality is always so ready; has it never been abused?" "Never, my lord," answered the rabbi. "I shall not be tired of giving as long as my hand has something to give. It has been my custom from my youth up; and even an apple never tastes as good as it does when I have given a half to one poorer than myself. Besides, the habit has been of great service to me." He then told him how, one Sabbath day, a rough-looking man came in and asked for alms. Not daring to touch money on the Sabbath day, he invited him to dine with the family. After the meal the man departed with a gruff word of thanks. Not long afterwards Abraham was passing through a forest, when robbers seized him and nearly killed him, and, while on his knees recommending his soul to God, another robber came up and called out, "Rabbi Abraham, do you not know me? A man who fed me when I was hungry shall not die thus." And, thrusting a piece of gold into the old man's hand, he drew his companions away with him into the forest, leaving the rabbi to pursue his journey. These two tried men became after this even greater friends than before. The Count, like Philip of old, declared unto him the Gospel of Jesus Christ. Rabbi Abraham became a believer, attended the services of the Moravian Brethren, but remained still unbaptized. When he at last lay on his sick bed, Leonard Dober, one of the Count's assistants, came to visit him. "Welcome, dear brother," said he, "at my last hour. You sought me for years in the Lord's name, with love and kind words; and see I have been found. My end is near; so is my salvation. Will the Lord accept one who comes to Him at the last hour, even though he approaches His Throne without the sacrament of baptism?" "Yes," said Dober, "decidedly, as surely as it is written, 'Him that cometh unto Me I will in no wise cast out!'" "Blessed be the Holy One of Israel for that word," said the dying man. Then he called for his son Zadok and blessed him; and the last word they heard was, "Hallelujah!"
Abrahams, Rev. George, Minister of the Regent Street Chapel, London, in the first half of the eighteenth century.
Abramson, a famous medal engraver, born in Potsdam, Prussia, in 1754, died in 1811. He was a royal medallist and a member of the Academy of Arts. He wrote on the taste for medals and numismatics, 1801.
Abrahamson, Rev. A. E., B.A., Oxon., Rector of Skilgate, Wiveliscombe. A convert of the L.J.S., carrying on occasionally a mission to Jews in Russia by correspondence.
Adam, Michael, a convert at Zürich, + 1550, translated into Judæo-German "Josephus' War," the Pentateuch, the five Megilloth, viz., The Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther. In this work he was supported by Paulus Fagius.
Adler, Rev. August Carl, a native of Höchst in Hesse Darmstadt, convert and missionary of the L.J.S. After special training in the Hebrew Missionary College, he laboured for a short time at Bucharest and at Frankfort-on-the-Maine, and after 1872 he had the charge of the mission at Amsterdam, where he laboured with great ability and success. He died there September 15, 1907. At his funeral the Mayor of Amsterdam said that his life left a lustre which would be a guide to many. He testified that Adler had engraven the truth in the hearts of those who knew him.
Adler, Rev. J., after his baptism, studied at Basel, then in Operative Jewish Converts' Institution. He was a devoted missionary of the Mildmay Mission from its beginning until he died. He was well beloved by all who came in contact with him. He translated the New Testament into Yiddish.
Adler, a brother of the above, did for a time evangelistic work among the Jews in the Baltic Provinces. His daughter is now the wife of a clergyman in Australia.
Adrian, of Emden, embraced Christianity in 1607 at Frankfort. He wrote an hortatory letter to the Jews of Wittenberg in 1609, exhorting them to repent and believe in the Saviour.
Adrianus, Mathaeus, a convert in Germany, well known to Erasmus. He was professor of Hebrew, wrote an Introduction to the Hebrew language, and a prayer entitled, "Hora pro Domino."
Agoshe, a Falasha convert of the L.J.S. in Abyssinia. He was won to the Saviour through the instrumentality of Mr. Flad and Mr. Bronkhorst, and was baptized with 21 others in 1862. During the imprisonment of the missionaries he ministered to their wants by supplying them secretly at night with food. After they were released, he went to study at St. Chrischona, in Basel, but the climate did not agree with him. In 1873 he returned to Abyssinia and with Samony founded a school at the station of Asseso, laboured there with great fidelity, and bore testimony for Christ before all classes. God owned and crowned his labours, for on one Sunday ten Falashas were baptized, amongst whom were some of his relations.
Alamy, or Alomy Debtera, another Abyssinian convert of the L.J.S., had his sphere of labour at Dagusu.
Alexander, John, an English Jewish convert in the seventeenth century, wrote after his baptism a book entitled, "Covenant Displayed," in which he shewed his brethren that the covenant of God with Israel is only realized in Christ Jesus.
Alexander, John, was for many years an agent of the Bible Society at the Crystal Palace, and did good work there. He laboured also with the writer and the late Mr. Mamlock at the Paris Exhibition in 1879. He accompanied the Rev. Frederick Smith to St Petersburg in 1874, when they obtained permission to reopen the Mission in Poland. Alexander wrote a number of articles for the "Scattered Nation" and for "Good Words," and a book entitled "The Jews, their Past, Present, and Future" (London, 1870).
Alexander, Michael Solomon, first Protestant Bishop in Jerusalem,5 was born of Jewish parents in Schönlanke, a small manufacturing town in the grand duchy of Posen in May 1799. He was trained in the strictest and straitest principles of rabbinical and orthodox Judaism. At the age of sixteen he became a teacher of the Talmud and of the German language. In 1820, when in his twenty-first year, he came to England to engage in a similar pursuit, and also to perform the duties of a shochet. At that time, as he said, he had not the slightest acquaintance with Christianity, and did not even know of the existence of the New Testament. His knowledge of Christ was limited to strong impressions of prejudice against the Holy Name. Disappointed of a situation in London, he settled down as a tutor at Colchester. There the sight of a handbill of the London Jews' Society, notifying its Annual Meeting, aroused his curiosity, and he obtained and read the New Testament. Shortly afterwards he accepted the post of rabbi at Norwich, and subsequently at Plymouth, and in 1821 he married Miss Levy of that town. He there, in the providence of God, became acquainted with the Rev. B. B. Golding, curate of Stonehouse, to whom he gave lessons in Hebrew, and from the conversations which ensued from time to time, Alexander, after much inward conflict, almost came to the conviction of the truth of Christianity. The struggle was now almost heart-rending. He used to steal silently down to Stonehouse Church on Sunday evenings, and, under the shadow of its walls, would stand riveted to the spot, while he listened to the songs of Christian praise, in which he dared not as yet take part. His congregation, however, soon got to hear of his leanings to Christianity, and he was suspended from his duties as rabbi. He now regularly attended Mr. Golding's ministry, and was eventually baptized, on June 22, 1825, in St. Andrew's Church, Plymouth, in the presence of 1,000 people. His wife, who had been a secret enquirer, unknown to her husband, was baptized six months later in Exeter. Owing to Alexander's position, his conversion aroused much interest, and proved a great encouragement to all workers in the cause. He was ordained deacon in Dublin, in 1827, by Archbishop Magee, at a time when the ordination of a Hebrew Christian was of very rare occurrence indeed, and appointed to a small charge in that city. In December of the same year he was ordained priest by the Bishop of Kildare, and joined the London Jews' Society, which he served as missionary, in Danzig, from 1827 to 1830, and in London from 1830 to 1841.
One of the most interesting incidents in his work in Prussia was a visit to his birthplace, and the meeting with his brother, a rabbi to a large congregation near Posen. We quote the future Bishop's own words, as shewing his humbleness of mind, and how fully he had left Judaism behind, and entered into the joys of his new faith.
"I cannot describe my feelings on finding myself now in Posen, my native country, when I reflect on the wonderful dealings of the Lord with me since I left this place nine years ago. I was then a wandering sheep from my Saviour's fold, walking in darkness, and in the shades of death, ignorant of the Lord that bought me. How did He lead me? the blind by a way that I knew not. My soul doth magnify the Lord, because my spirit rejoiceth in my God, as my Saviour, especially when I consider I am now engaged as an humble, but unworthy, instrument to preach the glad tidings of salvation, and to declare to my brethren, what the Lord hath done for my soul. When my prospects of usefulness are dark, I look to my Lord, and say, 'Thy grace is sufficient for me; Thy strength is made perfect in my weakness.'
"The Lord gave me another gracious token of His mercy at Posen. I wrote to my brother, who is rabbi to the large Jewish congregation twelve miles from Posen, informing him of my arrival, and requesting that we might have a meeting. I had very faint hopes of his compliance, as he had been most bitter against me since my baptism. His letter, however, expressed a wish to meet me half way from Posen. I immediately set off, and had the unspeakable satisfaction of embracing my brother, not as an enemy, even for the Gospel's sake, but full of brotherly love and affection, and even giving me credit for sincerity. I stated to him the Gospel, and declared also to him an account of the hope that was in me. He acknowledged that he had not given the subject due consideration, but he promised he would. He told me what is very important, viz., that it is generally expected among the Jews, that the coming generation will embrace Christianity, and that Judaism is fast dying away. Time would not allow him to be much with us, and we parted, praying together that the Lord would open his eyes to behold His glory, as it shines in the face of Jesus, and that we may both be united in His love, and become brothers in Christ."6
In his work in London, Alexander frequently preached to Jews, and took an active part in the revision of the New Testament in Hebrew and the translation of the Liturgy into the same language. He held the post of Professor of Hebrew and Rabbinical Literature in King's College, London, from 1832 to 1841. In 1840 Professor Alexander's name appeared at the head of some sixty names of leading converts from Judaism, who had subscribed to a formal "protest of Christian Jews in England" against the Blood Accusation, or charge against the Jews of using Christian blood in their passover rites. This was a remarkable document, emanating as it did from so many who were by nationality Jews, and who had lived to maturity in the faith and practice of modern Judaism.
Just at this juncture an event took place which then and since aroused considerable commotion in the religious world at home, the establishment of the Anglican Bishopric at Jerusalem.
Dr. McCaul, to whom the Bishopric was first offered, declined it on the ground that a Hebrew Christian ought to occupy the position. Consequently, Alexander was selected and consecrated, as first Bishop of the new See, on Sunday, November 7, 1841, in Lambeth Palace, by Dr. Howley, Archbishop of Canterbury, assisted by Dr. Blomfield, Bishop of London, Dr. Murray, Bishop of Rochester, and Dr. Selwyn, Bishop of New Zealand. A distinguished company was present, including his Excellency the Chevalier Bunsen, as representing the King of Prussia; Sir Stratford Canning, Her Majesty's Ambassador Extraordinary to the Porte; Baron Schleinitz, Prussian Chargé d'Affaires; the Prussian Consul-General Hebeler; Lord Ashley; the Right Hon. W. E. Gladstone; the Right Hon. Dr. Nicholl; Sir Robert H. Inglis; Sir Claudius Hunter, and the Rev. Dr. Abeken, Chaplain to the King of Prussia. The sermon was preached by Dr. McCaul from the appropriate text of Isa. lii. 7, "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!"
The next morning the Holy Communion was celebrated in the Episcopal Jews' Chapel by the new Bishop, who preached his last sermon before his departure from England, in the evening, from the appropriate, and, as subsequent circumstances proved, pathetic words, "And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there," &c. (Acts xx. 22-24). On the 13th a farewell meeting was held, and an address presented to the Bishop, who with Mrs. Alexander, the Rev. G. Williams, his private chaplain, the Rev. F. C. and Mrs. Ewald, and Dr. E. Macgowan, sailed from Portsmouth, on December 7. H.M. Steam Frigate 'Devastation' was granted for the purpose by the Government. The party arrived off Beyrout on January 14, 1842, and reached Jerusalem on January 21.
The entry of the Bishop into Jerusalem was a unique event in the history of the Holy City, and was thus described by himself: – "On Friday evening we arrived in the city of our forefathers under circumstances of peculiar respect and honour… We formed quite a large body – the Consul-General (Colonel Rose), with seven or eight of his escort; Captain Gordon, and six or seven of the officers of the "Devastation"; Mr. Nicolayson and Mr. Bergheim, who met us at Jaffa, and accompanied us; Mr. Johns and the American missionaries, with escorts, who came to meet us about three miles from Jerusalem; and, at last, the chief officers sent by the Pasha, who had himself come to meet us in the afternoon, but was obliged to return, as night came on, and it was damp (we arrived about six o'clock), and a troop of soldiers, headed by Arab music, which is something like the beating of a tin kettle. Thus we entered through the Jaffa gate, under the firing of salutes, &c., into Jerusalem, and were conducted to Mr. Nicolayson's house, where we were most kindly and hospitably received, and all felt overwhelmed with gratitude and adoration… We had service in the temporary chapel on Sunday last. I preached my first sermon from Isaiah lx. 15; Mr. Williams preached in the afternoon, and Mr. Nicolayson conducted a German service in the evening. We had a very good congregation, all our friends, the Consul-General, Captain Gordon, and the officers, being present. Our feelings on the occasion can be better imagined than expressed, as you may easily suppose. We also had the Sacrament, and it will be pleasing to the ladies of Reading to know, that the handsome communion-service which they presented to the church was made use of for the first time by the Bishop of Jerusalem."7
The Times contained a full account of the Bishop's entry, and concluded with these words: – "The Mission is sure of the firm support of the British Government and the British Ambassador at the Porte. As regards Syria, the Consul-General has lent all the force of his official authority, personal influence, and popularity, to set the undertaking afloat, while the mild and benevolent character of the Bishop, and the sound practical sense and valuable local experience of his coadjutor, Mr. Nicolayson, are sure guarantees that caution, charity, and conciliation will preside at all their efforts."
In conformity with instructions received from Constantinople, proclamation was made in the mosques, that "he who touches the Anglican Bishop will be regarded as touching the apple of the Pasha's eye."
The presence of the Bishop was soon felt in work amongst the Jews in Jerusalem. The daily services held in the temporary chapel on Mount Zion were a source of much delight to him, and also the large congregations. The Bishop thus summed up his episcopal duties for the first year: "We have had every ordinance of our Church performed in our chapel." The Bishop had held his first ordination on March 17, had baptized a Jew on Whitsun Day, and confirmed eight Hebrew Christians; married two converts; finishing up with the ordination of a Hebrew Christian missionary. The upper room proved all too small, and the building of the London Society's permanent church, which was to serve the joint purposes of a Cathedral, a chapel for British residence, and a mission centre, was proceeded with, although Alexander did not live to see its consecration. His episcopate was destined to be a very brief one, but its three years may well be described as "years of plenty." His letters shew how ardently he threw himself into his work, and how very near his heart it was. Outlying districts of his extensive diocese were visited; and the outlook was bright and promising.
A great blow fell upon the work in the autumn of 1845, in his sudden death, on Nov. 26, after the short episcopate of four years. The sad event occurred in the desert at Ras-el-Wady, on his way to visit Egypt, which formed a part of the diocese of Jerusalem. A pathetic interest attaches to the Bishop's last annual letter, written before he started for Cairo, in which, speaking of his arrangements, he alluded to the "uncertainty of everything."
As to the past he spoke with conscious satisfaction of the Divine blessing resting upon the work of Jewish converts baptized and confirmed, and amicable intercourse maintained with Jewish residents and strangers in Jerusalem, of opportunities at Jaffa, of his visit to Damascus, and of friendly relations maintained with the different churches. He thus concluded: "On the whole we have great reason to thank God and take courage, and to call upon our friends to join with us in prayer and supplication with thanksgiving, on the memorable day, January 21, when we made our first entry into the Holy City. A day which is much to be remembered, even when the results, which have already followed in this short period, be alone taken into consideration; but a day which we trust will yet prove one of the most remarkable in the history of the Church, when the Lord 'shall build up Zion, and appear in His glory,' and when all, who now mourn for her, seeing her desolate and trodden down, shall rejoice for joy with her; and when God's people shall be delighted with the abundance of her glory."
Mrs. Alexander thus described the Bishop's last days in the desert at Belveis, Nov. 3, 1845: "On setting out through the desert, each day my beloved husband and myself rode our own horses; we generally were in advance of the caravan, and we used regularly to chant some of our Hebrew chants, and sang the following hymns: 'Children of the Heavenly King;' 'Long has the Harp of Judah hung;' Psalm cxi.; 'Glorious things of thee are spoken;' all out of our own hymn-book; and never did his warm and tender heart overflow so fully, as when he spoke of Israel's future restoration. When I spoke to him about his duties in England, he answered, 'I hope, if invited, to preach my first sermon in England at the Episcopal Jews' Chapel;' and on my asking what subject he would take, he replied, 'I shall resume the subject I adopted when I last left that dear congregation;' namely, that none of these trials had moved him. (Acts xx. 24-28.)"