Paris, Oxford, Bononia, and Salamanca. "Pugio Fidei" was finished in 1278, but first published at Paris in 1651. Basquet, Bishop of Montpellier, found the original MS. in the library of Toulouse in 1621, and gave it to James Shiegel, a German, who edited it. Another copy from Raymund's own pen is preserved in the Dominican Convent of Naples.

He

Of the Spanish Hebrew Christians who promoted Christianity amongst the Jews, and defended them against the attacks of fanatical Christians, were first Julian Pomerius, Archbishop of Toledo, who flourished in the seventh century, and as stated above, influenced the deliberations of the Councils of Toledo. He was present at the twelfth, thirteenth, fourteenth, and fifteenth council. Historians speak of his genuine piety, beneficence and justice, "who pleased God and men, was an enemy of vice, and a strict administrator of his diocese." was the only man at the time who understood and carried on in the best method the controversy between Christianity and Judaism. He wrote a book in which he proved to the Jews from the Scriptures that the Messiah, whose advent they expected after six thousand years from the Creation, has already appeared in the person of Jesus. (Heidelberg 1532.) Also a book on Chronology, a Commentary upon Nahum, "Liber Prognosticorum, sive de morte humana," "De futuro sæculo," "De futuræ vitæ contemplatione," in five volumes. He died March 6th, 690. In the ninth century, in the midst of the strifes between the Christians and the Moors, we find another Hebrew Christian witness, who, with zeal glowing as that of St. Paul, earnestly strove for the truth of the Gospel. This is Alvarez of Cordova. He is known as an able defender of Christianity against Mohammedanism, and as the biographer of Eulogius, the martyr whom the King of the Moors slew. The biography is published in the fourteenth volume of the History of Spain, called Hispania Illustrata. The next well-known proselyte is Peter Alfonso, surnamed the Combatant. He was as a Jew called Rabbi Moses of Huasca, in Arragon. He was baptized in the cathedral of his native city in 1106, at the age of forty-four; King Alfonso VI. was his godfather, and appointed him court physician. Being severely attacked by the Jews, he wrote a defence of his faith, in the form of a dialogue between Moses and Peter, his

Q

two names, which is worth reading. He was an eminent scholar in sacred and profane literature, and wrote also a work on Science and Philosophy, also "Disciplina clericula," a very popular book, which was already translated into French in the thirteenth century. But the best of his works is his Dialogue, published in Cologne, 1536.8

In the fourteenth century we find another Alfonso, surnamed "The Good Man." He was a Dominican friar. He translated Arabic books into Latin, and wrote a tract for the Jews, entitled, "De adventu Jesu, veri Messiæ, quem Judæi frustra expectant." But the most eminent of Hebrew Christians on the Spanish Peninsula was Paul of Burgos, born 1353, surnamed De Santa Maria. He was formerly Rabbi Solomon Halévi, and very probably the author of the Hebrew liturgic hymn

9

The works of Thomas Aquinas, especially that called "De legibus," became the providential means of his conversion. After his wife's decease he was appointed preceptor to John II. of Castile; he rapidly advanced in the offices of the Church, from being a doctor of theology to be an Archdeacon of Burgos, then Bishop of Carthagena, then Bishop of Burgos, and lastly Patriarch of Aquileia. King Henry III. put his will into his hands, and during the minority of his son Juan III. he was the first minister of the government. He loved his Jewish brethren to the uttermost, and carried on the controversy with them with love and discretion, and won many Jewish hearts, notwithstanding what Dr. Grætz has to say to the contrary.1 Æneas Sylvius, afterwards Pope Pius II., called him in his memoirs "an ornament to the prelacy." Pope Eugenius IV., hearing that the Bishop of Burgos was about to visit Rome, declared in full conclave, that "in the presence of such a man he felt ashamed to be seated in St. Peter's chair." He wrote, according to Dupin, several learned works abounding in biblical criticism, chief of which is that entitled "Scrutatio Scripturarum." His works were printed in 1591 by Christophile Sanctorifii, an Augustine monk. He died August 29th, 1435. He had four

sons: the eldest, Alfonso de Carthagena, was born a Jew, and is

8 See Morery.

9 See, for reasons of this opinion and for full details about him and others, THE HEBREW CHRISTIAN WITNESS AND PROPHETIC INVESTIGATOR for Feb. 1875. 1 See Jewish Intelligencer for Nov. 1876.

said to have been converted by Martin Raymund, which cannot be true. He was first canon in Segovia, and afterwards, in 1435, he succeeded his father in the see of Carthagena, where he remained till 1448. His works are: an abridged history of Spain, under the title of " Anacephalæosis Regum Hispaniæ." The second son became Bishop of Burgos, and was a prominent member of the Council of Basle. The third was Bishop of Placenta, and the fourth became the father of many noble Spanish families.

Another famous Hebrew Christian of that time was the physician John Baptista. He wrote "A Refutation of the Jewish Sect," which is very remarkable. A few words from the preface may show what induced him to become a Christian. "Not love of money," he says, "or force, or unacquaintance with Judaism was the cause of my change, but the mercy of God. The prophets, whom I learned to know better through the monks, vanquished me in my studies." He divides his book into three parts: (1) The first coming of the Messiah, according to thirteen prophecies; (2) the second advent of the Messiah at the time of Antichrist, when the rest of Israel will be saved; (3) a refutation of the errors of the Jews by arguments drawn from the prophecies, types, examples, and morality of the Scriptures. "The obstacles in the conversion of the Jews," he concludes," are hypocrisy, avarice, superstition, and pride." He exhorts all Hebrew Christians to remain true to the Gospel by their lives and conversation.

In the beginning of the fifteenth century lived the illustrious Hieronymus de Santa Fé, known among the Jews as Joseph Halorqui. He was a learned Talmudist, physician, and a scientific scholar. After his conversion he became a zealous champion of Christianity, and, patronized by Peter de Luna or Benedict XIII., he arranged a conference between Christian divines and Jewish rabbis, in which the points at issue between them were disputed. On his side were Biblical and Talmudical scholars, on the Jewish side fourteen rabbis of the highest ability, amongst whom it is said by some historians was the celebrated Rabbi Moses Bar Nachman. The disputation lasted sixty-nine sessions. All but two were convinced by his arguments. He died in 1412 or 1413.

2 This is doubtful, for the nos p sprang from that disputation.

Other celebrated Spanish converts were Alfonso de Gamorte, a native of that place. He was educated to be a rabbi, became a Christian through earnest and diligent study of the Scriptures. Cardinal Ximenes chose him to issue an edition of the Bible of Alcala. He wrote also a "Vocabulorum Hebr. atque Chaldaicum veteris Test.," a "Catalogus eorum, quæ in utroque Testamento aliter scripta sunt, vitio scriptorum quam in Hebræo et in Græco." He died 1530. Gonzalo Garcia was an agent of Benedict XIII. Alfonso Bueza was born at Paffrando, joined the order of the Jesuits, and wrote a work entitled "De Christo in veteri Testamento." Alfonso Spina is said to have been a Spaniard by nation, but a Jew by religion. After he embraced Christianity he joined the Franciscan order, and became the rector of the university of Salamanca. He wrote "Pugio Fidei contra Judæos, Saracenos, aliqui Christianæ Fidei Inimicos." This work was printed at Nuremberg in 1511. He wrote also a History of the Mohammedan wars. Lastly, Juan Joseph Hydeck, Prof. of Oriental languages in the Real Collegio of St. Isidor at Madrid, was a famous Hebrew Christian with whom Dr. Wolf corresponded. In bringing these short notes of the history of the Jewish mission in Spain to a close, let me say that I have purposely abstained from dwelling much on the persecutions which the Jews had undergone there during the black plague and the blacker Inquisition. We have seen that in spite of the atrocities there, God had a remnant according to the election of grace amongst Israel of Spain. Catholic Spain had its reward according to the promise to Abraham: "I will bless them that bless thee, and curse him that curseth thee."

3

(To be continued.)

THE OFFICES OF CHRIST.

BY THE AUTHOR OF "THE TWO WORLDS."

I. MEDIATORSHIP.-IN THE OLD AND NEW COVENANTS.

THE word Mediator in any form does not occur in the A.V. of

3 See Cave's History.

4 "The Two Worlds; or, Here and Hereafter." An Epic in Five Books. London: Simpkin, Marshall, and Co.

the old Covenant. tures be pondered.

Does the office? Let the following Scrip

Exod. xx. 19. "And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us lest we die." Verse 21. “And the people stood afar off: and Moses drew near unto the thick darkness where God was."

Exod. xxxii. 9, &c. "And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them : and I will make of thee a great nation. And Moses besought the Lord his God," &c. . . “And the Lord repented of the evil.”

Verse 31. "And Moses... said, Oh! this people have sinned a great sin, . . . forgive their sin—if not, blot me out of the book which Thou hast written."

Num. xiv. 11, 12. "And the Lord said unto Moses, How long will this people provoke Me? . . . . I will smite them with the pestilence, and disinherit them, and will make of thee a greater and a mightier nation than they."

Verse 13. "And Moses said unto the Lord, Then the Egyptians will hear it," &c.

Verse 20. "And the Lord said, I have pardoned according to thy word."

In these Scriptures we see Moses coming between Jehovah and the objects of His displeasure, and that he succeeds in turning away the wrath of God. In Ps. cvi. 23, this is confirmed: "Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach, to turn away His wrath, lest He should destroy them." in Gal. iii. 19, 20: "It (the law) was gated, or delivered) through (Sià) Mediator. Now this (6) Mediator is not a mediator of one party but God is one" and man is another. There can be no question that Moses is meant in this passage. It remains to be considered what a mediator is in things pertaining to God and man, and how far Moses fulfilled such an office.

This is further confirmed ordained (rather, promulangels in the hand of a

Locke comes very near the above: he only just misses what required not his genius and clear understanding to see. Of this passage, Winer says there have been 250 explanations, Jowett 430. The above is another.