THE SECOND 
 
 Triennial Charge 
 
 OF 
 
 The Right Reverend 
 
 GEORGE FRANCIS POPHAM BLYTH, D.D. 
 
 idi)op of tfjr C Ijurcf) of (EitglantJ in Slrntgalrin auto ti)r 
 
 Addressed to 
 
 The Clergy and Laity under the Bishop’s Superintendence ; 
 and as a Report to the Church which the Bishop 
 Represents. 
 
 Eontion: 
 
 Wells Gardner, Darton, and Co., 
 
 3 Paternoster Buildings, E.C., and 44 Victoria Street, S.W. 
 
 1893. 
 
THE SECOND 
 
 Triennial Charge 
 
 OF 
 
 The Right Reverend 
 
 GEORGE FRANCIS POPHAM BLYTH, D.D. 
 
 tsl^op of ti)rCi)urcl) of CnglantJ in Skuisalrm ant) iljr Cast. 
 
 Addressed to 
 
 The Clergy and Laity under the Bishop’s Superintendence; 
 and as a Report to the Church which the Bishop 
 Represents. 
 
 London: 
 
 Wells Gardner, Darton, and Co., 
 
 3 Paternoster Buildings, E.C., and 44 Victoria Street, S.W. 
 
 1893. 
 
1893. 
 
 
3Efjc JBisljop’ef draper. 
 
 Used Daily at Public Services in Palestine and Syria. 
 
 O God, the Father of our Lord Jesus Christ, our only 
 Saviour, the Prince of Peace ; we beseech Thee to guide and 
 prosper our Missionary work amongst the people of this land, 
 that they may seek Thy salvation, and attain to the inheritance 
 of Thy promises. Let Thy continual pity cleanse and defend the 
 branches of Thy Catholic Church ; and grant that, walking in the 
 light of Thy Truth, we may come together into that Unity which 
 Thy Son has declared to be His Will: to Whom, with Thee 
 and the Holy Spirit, be glory in the Church, throughout all 
 ages, world without end. Amen. 
 
 The Bishop desires for the anxious work of this Bishopric , as of common 
 interest to the -whole Church , the prayers of all who -would * pray for the 
 peace of Jerusalem and he suggests , -where convenient , the use of this 
 prayer (with the alteration of ‘ this land ’ into * Thy land ’) as being common 
 in various languages in Anglican congregations within the Holy Land. 
 

 
 
 
 
 
 
 
 
iBfcrtjopric of rfjc Cljurcf) of ^England in ^cruoalcnt 
 and rtjc (Baor. 
 
 LIST OF CLERGY. 
 
 BISHOP. 
 
 1SS7. Right Reverend George Francis Popham Blyth, D.D. 
 ARCHDEACON IN EGYPT. 
 
 1S90. Venerable Charles Henry Butcher, D.D. Cairo. 
 
 BISHOPS’ CHAPLAINS. 
 
 1887. Edwin John Davis, B.A. Alexandria. 
 
 1888. Arthur Hastings Kelk, M.A. Jerusalem. L.J.S. 
 
 (Examining). 
 
 1888. John Robert Longley Hall. Jerusalem. C.M.S. 
 
 1889. Theodore Edward Dowling (Travelling). 
 
 1892. Charles Richard Davey Biggs, M.A. Jerusalem. 
 
 (Domestic). 
 
 BISHOP’S COMMISSARIES. 
 
 (i.) Local. 
 
 1 888. Palestine and Syria. Rev. A. H. Kelk, M.A. Jerusalem. 
 1888. Egypt. Venerable Archdeacon Butcher, D.D. Cairo. 
 
 1890. Cyprus. Rev. Josiah Spencer, B.A. Nicosia. 
 
 (ii.) In England. 
 
 1887. For Egypt. Rev. Canon Scarth, Bearsted Vicarage, 
 Maidstone. 
 
 1893. For Palestine. Rev. W. Sadler, Dembleby Rectory 
 
 Folkingham. 
 
 1887. For Syria and Cyprus. Rev. H. B. Ottley, M.A., Vicarage , 
 
 Eastbourne. 
 
 1888. Secretary to the Jerusalem and the East Mission Fund.' 
 
 Rev. W. Sadler, Dembleby Rectory, Folkingham. 
 
VI 
 
 MISSIONARY CLERGY. 
 
 (i.) London Society for Promoting Christianity among 
 the Jews. 
 
 Friedmann, Ben Zion 
 
 Hanauer, James Edward 
 
 Jamal, Joseph 
 
 Kelk, Arthur Hastings, M.A., (Secretary) 
 Segall, Joseph 
 
 Safed. 
 
 Jerusalem. 
 
 Jerusalem. 
 
 Jerusalem. 
 
 Damascus. 
 
 (ii.) Church Missionary Society. 
 
 Adeney, Frederick Field, B.A 
 
 Baz, Ibrahim 
 
 Boutaji, Seraphim 
 
 Connor, William Frederick 
 
 Dimishky, Hanna 
 
 Fallscheer, Christian 
 
 Gollmer, Charles Henry Vidal 
 
 Hall, John Robert Longley, (Secretary) 
 
 Huber, James 
 
 Jamal, Chalil 
 
 Klein, Frederick Augustus 
 
 Komri, Salim 
 
 Murad El Haddad L 
 
 Nash, Charles Barratt 
 
 Nasir, Hanna Mousa 
 
 Sedgwick, James Henry, M.A. 
 
 Sterling, Robert, M.B., B.Sc., B.A. 
 
 Sykes, Henry, M.A 
 
 Wilson, Charles Thomas, M.A 
 
 Wolters, Theodore Frederick 
 
 Wood, Percy George 
 
 Zeller, John 
 
 Zuhrub, Joseph 
 
 Cairo. 
 
 Jerusalem. 
 
 El Husji. 
 
 England. 
 
 Lydd. 
 
 Nablus. 
 
 Acca. 
 
 Jerusalem. 
 
 Gasa. 
 
 Nazareth. 
 
 Cairo. 
 
 Nablus. 
 
 Haifa. 
 
 Jaffa. 
 
 Tayibeh. 
 
 Jerusalem. 
 
 Gaza. 
 
 Salt. 
 
 Jerusalem. 
 
 J«ff a - 
 
 Cairo. 
 
 Jerusalem. 
 
 Ramleh. 
 
 (iii.) Jerusalem and the East Mission Fund. 
 
 Odeh, Naser... Cairo. 
 
 Schapira, Alexander Wilhelm Haifa. 
 
 ENGLISH WORK. 
 
 Biggs, Charles Richard Davey, M.A Jerusalem. 
 
 Butcher, Ven. Archdeacon Charles Henry, D.D. Cairo. 
 Davis, Edwin John, B.A Alexandria. 
 
VII 
 
 Dowling, Theodore Edward 
 
 Lawrence, Thomas Ranger 
 
 Spencer, Josiah, B.A. 
 
 Statham, Walter, B.A 
 
 Strange, Frederic William Andrews... 
 
 Weakley, Robert Hopkinson 
 
 Whitehead, Julius Mills, M.A 
 
 Worsi.ev, John Henry, M.A 
 
 Jerusalem. 
 
 Alexandria. 
 
 Nicosia. 
 
 Suez. 
 
 Port Said. 
 
 Alexandria. 
 
 Beyrout. 
 
 A inanoub. 
 
 SEASON CHAPLAINS. 
 
 Bigc-Wither, Reginald Fitz-Hugh, M.A. ... Luxor. 
 
 Criffinhoofe, Charles George, M.A Gizeh. 
 
 Wood, Thomas Montgomery Hunter, B.A. ... Lamaca. 
 
 CHAPLAINS TO THE FORCES. 
 
 Collins, John Argyle Welsh, B.A Egypt. 
 
 Darnell, Henry Arthur Egypt. 
 
 O’Neill, Owen Alfred Wedekind, M.A. ... Egypt. 
 
 Watson, Arthur William Brown, M.A. ... Egypt. 
 Milner, Walter Hebden Cyprus. 
 
 HOLDING THE BISHOP’S GENERAL LICENCE. 
 
 Attlee, Simmonds, M.A Jerusalem. 
 
 RETIRED. 
 
 Stephen Garabet Diabeker. 
 
 READERS LICENSED BY THE BISHOP. 
 
 Boutaji, S., M.D Haifa. 
 
 Nicola, Abn Hattoom Salt. 
 
 Nyland, Gerrib Ramallah . 
 

 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
THE SECOND 
 
 TRIENNIAL CHARGE 
 
 OF THE RIGHT REVEREND 
 
 ©cocgc jFtancis Ipopbam TFlprf), D-D. 
 
 My Reverend Brethren and Brethren of the Laity, — 
 
 It is to me a matter of sincere thankfulness and 
 pleasure that so many of you are able to be present on this 
 occasion. The Festival* which we observe to-day is one of 
 the most important in the Church’s year, often shadowed indeed 
 by the solemn teachings of Lent, but never to be ignored, 
 even in the desire to maintain impressions of the necessity for 
 repentance and amendment of life. It must be to every 
 Christian a matter of the highest concern to keep before 
 himself, by annual commemoration, the fact of the mystery of 
 the Holy Incarnation. As it is the foundation of our religion, 
 and its recognition that of the Rock on which the Church is 
 built, so also is it the source of most of the heresies which have 
 rent the Church. It is also the chief cause of stumbling to 
 others around us, to whom we are the ambassadors of Christ. 
 Mahomedans, as well as Jews, find difficulty in believing that 
 the unity of the Godhead is firmly maintained by those who 
 derive comfort from the recognition of Persons internal to it. 
 To both it is in some sense a shock to be taught that God the 
 Word, the only Begotten Son of the Everlasting Father, ‘was 
 made flesh ’f as on this day, of the substance of the Virgin Mary, 
 by the operation of the Holy Ghost. Yet from that fact 
 
 * The Annunciation of the Blessed Virgin Mary, March 25. 
 t St. John, i. 14. 
 
 B 
 
2 
 
 proceed all our hope and gladness in our personal struggles 
 for holiness, and in our ministerial work. It assures us of the 
 dignity of the material world, and of that corruptible body that 
 presseth down the soul. It supports us with the sympathy of 
 One who was made in all things like as we are, ‘ yet without 
 sin.’* It emboldens us with the hope that, since we are now 
 through it, and in its extension in the Sacrament, partakers of 
 the Divine nature, so we may ‘ all come in the unity of the 
 Faith, and of the knowledge of the Son of God, to a perfect 
 man, to the measure of the stature of the fulness of Christ. ’+ 
 
 Hence it is a most inspiring thought that this Festival so 
 full of encouragement and teaching should be connected so 
 intimately as it is with the history of this Bishopric, whose 
 watchword is Unity. It is, as you know, exactly six years}: 
 since my consecration, and I have thought it well to mark the 
 anniversary by the delivery of my second Triennial Charge, in 
 order not only to note the progress of spiritual work for which 
 we are responsible, but also to emphasise the fact that the 
 character of the Bishopric was so largely altered at its recon- 
 stitution in 1887. 
 
 Many of the reasons which led to the formation of the first 
 Bishopric half a century ago, by an arrangement between the 
 English and Prussian Governments, were political ; and 
 admirable as were the intentions of its founders, and earnest 
 the faith in which they were conceived, the issues were not 
 always such as they could have desired. In its present form, 
 the Bishopric is designed solely to serve spiritual ends. An 
 oversight of the various congregations in communion with the 
 Anglican Church in Palestine, Syria, Egypt, and Cyprus is 
 attached to the primary duty of representing her doctrinal 
 position at this Mother-City of all the Churches in Christendom. 
 
 I look forward to the time when this representative character of 
 the Bishopric, which has been so frankly recognised by the 
 Sister Churches of the East, may assume its proper prominence 
 and may be proved to be of service in promoting the great cause 
 of the revival of intercommunion ; whilst the oversight of congre- 
 gations may be freed from all the circumstances which have 
 * Heb. iv. 13. t Eph. iv. 13. J March 25, 1887. 
 
3 
 
 hitherto caused embarrassment. How happy will it be for all 
 of us if, as the years go by, the recurrence of the Festival of 
 the Annunciation is accompanied with outward signs of our 
 usefulness, and if we are able to thank God that more of those 
 around us, Jews and Mahomedans, are able to acknowledge 
 the mystery of the Holy Incarnation. How happy will it be if 
 the Bishopric, which has still to win its way over some lingering 
 prejudice (and not least in the minds of some sound Church- 
 men who should be intelligent of its rightful influence), shall 
 be seen to minister to the purpose of its reconstitution, in 
 promoting the mutual good understanding and intercourse of 
 the members of the mystical body of Christ. We are sure to be 
 rewarded with such fruit of our labours, if at every call to 
 endeavour, and at each fresh revelation of duty, our submission 
 to the Holy Spirit is like that of the Blessed Virgin, — ‘ Behold 
 the handmaid of the Lord ; be it unto me according to Thy 
 Word.* 
 
 Again, I am glad that so many of you are able to be 
 present here to-day, because on the former occasion it was 
 impossible for me to assemble at any station more than three 
 of my clergy together for the purpose of delivering my Charge. 
 It must be often so in the Colonies and in missionary 
 Bishoprics. I notice this to you in order to meet what was 
 cited as unusual, that in 1890 I had to address you in print ; 
 as I shall again have to do forty-two out of fifty of the clergy, 
 and of course the majority of my brethren of the laity, on this 
 occasion. 
 
 I shall also be more fortunate this year in another way. 
 By an unforeseen accident, and in spite of every effort to the 
 contrary, my Charge to you in 1890 was published in 
 some of the Church newspapers before it came into your 
 hands, or even my own, or those of my Commissaries in 
 England. The publishers explained this, and their apology 
 was with much kind feeling noted in the Record. Arrange- 
 ments were made for copies being forwarded to you a fortnight 
 before the Charge was placed at the disposal of the Press. 
 The Press waited the fortnight ; but by an error in the pub- 
 * St. Luke, i. 38. 
 
4 
 
 lisher’s office the copies had not been sent out. These two* 
 points occupied space in the Lambeth ‘ Advice ’of 1891 ; ancf 
 I mention both points briefly to-day, though I cannot, any- 
 more than in 1890, be sure that there will always be a quorum 
 of clergy, at any given point in this scattered Bishopric, to 
 listen to the Bishop’s Charge ; or that a printer’s messenger 
 may not again omit to post his parcels. 
 
 I. 
 
 I would now wish, in the first place, to notice one or two 
 events of general importance, before turning to matters of 
 interest to ourselves, and to the stations in which we hold our 
 charge in the mysteries of God. 
 
 The Lambeth ‘Advice.’ 
 
 In 1891 we received the Lambeth ‘ Advice ’ on matters of 
 difference which had arisen in connexion with the methods of 
 prosecuting missionary work amongst the Moslems. Following 
 the spirit of that ‘ Advice ’ in its anxiety to allay differences, 
 I would avoid any expression of opinion which may suggest an 
 inadequate sense on my part of the difficulties of such work ; 
 indeed I am fully aware how many there are, and to know 
 them is to desire to meet them. The statistics furnished to 
 me for my Primary Charge by those personally engaged in 
 work amongst Moslems are on record, as are also statements- 
 in the official publications of the Church Missionary Society. 
 They prove that the spirit in which the Bishopric was founded 
 was not sufficiently remembered by the agents of the Society ; 
 and that the authorities of the Sister Churches around us had 
 well-grounded cause of complaint of their divergence from the 
 official proclamation of the policy of the Bishopric ; while my 
 own position, as the representative of a friendly communion,, 
 was compromised in this land. 
 
 I do not, of course, accept the interpretation put on the 
 Lambeth ‘ Advice ’ by the Church Missionary Society in their 
 annual Report of 1891-2, that it gives ‘an absolute acquittal of 
 
5 
 
 the Society on all charges brought against it ’ as to the method 
 of work here. The statistics furnished by its agents and the 
 •evidence of its own publications contradict such an assertion, 
 nor does the Lambeth ‘ Advice ’ cover it 
 
 But it is evident that much more diligence in the way of 
 legitimate work is now being shown out here ; and I therefore 
 say no more, especially as I am glad to remember that the 
 Church Missionary Society, through its selected representatives 
 at Lambeth, distinctly severed their intention from the methods 
 of which I complained. They declared that the object of 
 their mission was to win the Moslems to Christ, and not to 
 proselytise from Christian communions. I am therefore willing 
 to put aside the individual statements of agents, that have 
 from time to time appeared in the publications of the Society ; 
 if only my brethren, who are responsible to me as their Bishop, 
 will in their several stations act more strictly in accordance 
 with the statement that they are sent to the Mahomedans 
 alone. Most gladly will I join with them, and continue to 
 second their efforts with my daily prayers for their right 
 •direction and success, if they will loyally accept that statement 
 •of their position in this land. 
 
 The ‘ Lincoln Judgment.’ 
 
 Here is a Church event of the first interest, which I ought 
 to mention to you in connexion with its special importance 
 to ourselves, though I need not perhaps speak of it at any 
 length, or otherwise than as it concerns our own congregations. 
 It touches upon several points which are common with our- 
 selves to the whole of the Churches represented by their 
 Bishops in the Holy City. It cannot therefore but be regarded 
 as bearing directly on the reunion of the Churches in Christ. 
 
 It is a cause of sincere thankfulness that the Archbishop’s 
 ■Court, while paying all due regard to the law of the land and 
 ■to all previous legal decisions, based its judgment on principles 
 which are firmly held by every member of the Church of 
 England, and which were likely therefore to commend it in 
 quarters where a simple reference to statutes would have been 
 
6 
 
 distasteful and perhaps repugnant ; principles, moreover, which- 
 it is our duty and delight, in our representative and missionary 
 work, to keep well before ourselves and the members of the 
 communions with whom we have intercourse. They were 
 three in number. 
 
 First of all, that the Church of England has a continuous 
 history which can be traced from the present time back through 
 the Reformation period to the earliest records of ritual 
 observance in Great Britain. The Anglican Church was 
 shown in almost every point of the Judgment to be in con- 
 stitution, customs, and formularies, not merely not a creation 
 of the time of Luther, but historically one with the Church 
 which unified the Heptarchy. The vicissitudes of ages have 
 not interfered with this its identity. 
 
 It was shown, in the second place, with equal emphasis, 
 that the Anglican Church is a true branch of the Holy and 
 Apostolic Church of Christ. It was simply asserted, as a 
 matter of course, that in her customs the Anglican Church 
 was of one mind with the primitive Church in aiming at a 
 reproduction and perpetuation of the customs of our Lord 
 Himself and of His Apostles, and that in fulfilment of that aim 
 she was eager to derive whatever help and assistance are to be 
 gained from other national Churches. With these indeed she 
 has communion vital and influential, though, from no fault of 
 her own, no longer outwardly and visibly complete. 
 
 In the third place, it was maintained that it is within her 
 power, and maybe her duty, as a national Church to revise her 
 formularies and customs whensoever and wheresoever it might 
 seem to her advisable, in order to bring them more into accord 
 with primitive simplicity, and to secure the conduct of public 
 worship decently and in order. 
 
 And can we doubt, when we think of the constant suppli- 
 cations addressed to our Heavenly Father during those anxious 
 years of suspense, and of the answer given to them, that part 
 of His wise purpose in permitting this great trouble to come 
 upon our Church was that these principles on which we are 
 all united might receive such emphatic assertion and adver- 
 tisement ? And, in our own difficult work of representation 
 
7 
 
 here, we cannot but be thankful for the guidance vouchsafed 
 to the authors of the ‘Judgment’ in vindicating the continuous 
 history, the Catholicism, and the independence of our beloved 
 national Church. 
 
 But this thankfulness for the general principles of the 
 ‘Judgment’ is intensified when we come to examine the par- 
 ticular points decided. In detail, as well as in general, the 
 ‘Judgment’ gives strength to our hands in promoting the 
 revival of inter-communion. Who that has witnessed the 
 Liturgy of other Churches can help being glad that we may 
 observe with a clear conscience at least such points of unity as 
 the ‘eastward position,’ the * two lights,’ and the ‘mixed cup?’ 
 It is not only by argument alone that we can accredit ourselves 
 as advocates of Catholic unity, but by our Catholic practice. 
 And it must surely tell upon those amongst whom we live 
 when we profess that we believe in the one Catholic and 
 Apostolic Church in which they believe ; that we observe, as 
 they observe, the same Catholic and Apostolic usage. And, 
 whilst we represent to her sisters around us the Catholic 
 character of the Anglican Church, we teach also that spirituality 
 of worship is not lost, but is conserved, by a reverent ritual which 
 has the advantage of being the common heritage of the whole 
 Church. 
 
 And now let me indicate to you several of the points of 
 Catholic usuage which are of interest to us in these lands of 
 the East, in the connexion of which I have spoken. 
 
 And first the ‘ eastward position ’ at the Holy 
 
 The Eucharist has been solemnly declared, both by the 
 Lastward . . 
 
 Position. Archbishop s Court and by the Judicial Committee 
 
 of Her Majesty’s Privy Council, to be legal in the 
 Church of England, in common with other branches of the 
 Catholic Church. It may not be illegal to adopt another 
 position, advocated in this land perhaps less by some few of 
 my clergy than by the Societies which direct them from 
 England. The Church Missionary Society has laid down as a 
 rule that this position is not to be adopted in their churches.* 
 But surely it is a point of unity that the Church of England 
 * C. M. S. Intelligencer , July, 1888, pp. 475, 4S4. 
 
8 
 
 recognises this position at the most solemn of her services, in 
 common with all other Churches in Christ. And I trust that 
 a day of toleration will dawn in which a rule, which it is out of 
 ecclesiastical propriety thus to prescribe, will be allowed to 
 lapse, in deference to that decision in the Church on this 
 point which is of authority. 
 
 And I am not at all sure that those who enforce solely the 
 ‘ northward position ’ with a view to excluding certain doctrines, 
 are not really maintaining the doctrines which they desire 
 to disallow. The Judgment repudiates the contention that 
 certain doctrine is indissolubly connected with certain acts of 
 ritual. And it is worth while noticing that, whereas in the 
 Ecclesiastical Court no doctrinal significance attached to the 
 ‘ eastward position,’ in the Secular Court of the Privy Council 
 the advice tendered to Her Majesty was, that a change of 
 position for the Act of Consecration tended to throw that act 
 into prominence, and to invest it with a doctrinal significance. 
 Now, such a change of position always does take place when, 
 after saying the Prayer of Humble Access, the priest rises from 
 his knees, goes to the centre of the altar, and removes the Holy 
 Vessels from thence to the north end, before proceeding with 
 the Act of Consecration. Of course this ceremony (for such 
 in this place it is) may be covered by the direction ‘ When 
 the priest hath so ordered the Bread atid Wine,’ &c. ; but it 
 certainly tends to attract the attention of the worshippers to 
 the material objects. And we cannot forget that the famous 
 author of the controversial work entitled ‘On Eucharistical 
 Adoration ’* always adopted the ‘ north end position,’ because 
 of its doctrinal significance; and, in preparing his parishioners 
 for the reception of the Holy Communion, instructed them to 
 observe these actions of ordering the Bread and Wine, because 
 of their importance in this connexion. In the articles laid 
 before the Archbishop’s Court two statements were made with 
 regard to the position of the Celebrant standing with his back 
 to the people in the middle of the front of the Table : f — 
 (a) It prevented the manual acts from being done ‘before the 
 
 * Sec pp. 146, 147, ed. 1867. 
 
 t ‘ Read and others v. the Lord Bishop of Lincoln,' p. 16. 
 
9 
 
 people ’ while ( b ) the ceremony of ablution was performed in 
 the face of the whole congregation. You will probably agree 
 that it was fortunate that ‘ the Court ’ was * not called upon to 
 reconcile these two averments, that one act performed in this 
 position was not done before the people, and that the other 
 was done in the face of the congregation.’ 
 
 The two ‘ altar lights ’ are also common to all 
 Ughts Churches, and have been in use, and common, 
 
 from the earliest ages of the faith. There can be 
 no possible superstition connected with these two stationary 
 ‘ altar lights.’ And the fact that they are thus* a point of unity 
 with the rest of the Churches, and therefore of singular interest 
 as an evidence of common ground here at this gathering centre 
 of the Churches, stamps a special value on that decision which 
 has now solemnly declared their legality in the Church of 
 England. For three months in the year, in Palestine, some 
 light other than that of the sun is necessary upon every altar at 
 an early celebration of the Holy Communion ; and does it not 
 seem natural, then, that these Church lights of eighteen 
 centuries should take preference over any other, seeing that 
 they are of invariable use, and showing, as they do, a point 
 of unity with the custom of the Churches in Christ? The 
 beautiful symbolism of the altar lights, of Christ as ‘ the light 
 of the world ’ in the Old and in the New Testament, and in 
 the Epistle and in the Gospel, and in His Divine and in His 
 human Nature, is a direct appeal to the Eastern mind. To 
 the Jewish mind there is a further reference to the ordered 
 lights of his glorious sanctuary of old, one of many types of 
 ancient ritual in the Jewish Church which have their fulfilment 
 in the services of the Christian Church. 
 
 The ‘ mixed chalice ’ is a third point which is 
 Mixed common to all Churches, except I believe one, 
 Chalice, which are represented by their Bishops in Jerusalem. 
 
 And here the custom of the Church, in the earliest 
 ages, makes reference in this ancient rite to the passage in 
 St John’s Gospel, ‘ and came thereout blood and water , which is 
 
 So the late Patriarch of Jerusalem once instanced them to me. 
 t St. John, xix. 34. 
 
10 
 
 again emphasised in his Epistle, as read in the A.V. and 
 Prayer-book : ‘ 7 his is He that came by water and blood , 
 even Jesus Christ ; not by water only , but by water and 
 
 blood and there are three that bear witness in the 
 
 Earth, the Spirit , and the Water , and the Blood.' They thus 
 bear witness to Christ in the Holy Eucharist. And this 
 reference of the ‘ mixed Chalice ’ to the water and the blood of 
 His death for us, and again to the two great Sacraments 
 ordained by Christ Himself, and to the union of the two 
 natures in Christ, make it a type of very great significance to 
 the type-loving Eastern mind. The decision of the Ecclesi- 
 astical Court, that the mixing of the Chalice may take place 
 before the service, is much in accord with the custom of the 
 churches of the East. In them, indeed, the mixing of the cup is 
 a matter of ceremonial ; not, however, exactly of the service itself, 
 for it has a separate side altar of preparation, the ‘ Altar of the 
 Prothesis.’ And I have seen in the vestries of many English 
 churches a special table where, with much reverence and not 
 without prayer, the oblations are ordered before being carried 
 into the church. And we in the East need not slight any 
 reverent act allowed by English ritual which is consonant with 
 the customs of the East. 
 
 Another point in this great Judgment is one to 
 The which I made reference in my primary Charge. It 
 Ablutions, rules that the ablutions which are usual in cleansing 
 the Holy vessels are matters of reverence, and not of 
 an illegal ceremonial. It is a sad shock to many minds to see 
 the sacred vessels left upon the altar, or even carried without 
 ablution to the vestry. There are commonly left in the vessels 
 crumbs of that which was consecrated as the outward sign in 
 the Sacrament, and drops of the consecrated wine. Surely, if 
 one ablution only is given, it is more reverent thus to cancel the 
 identity of that which remains with that which was consecrated, 
 than to leave the actual residue of what was consecrated for the 
 church servant, or even for the clergyman, after the congre- 
 gation has dispersed, to wash away. There can be no 
 superstition in a common act of reverence. There is irreverence 
 
 t I John, v. 6-8. 
 
(doubtless not intended), as well as an undesirable difference 
 from the reverent custom of antiquity, in the practice which I 
 have reprobated, and which the recent Judgment disowns. 
 
 I do not, my reverend Brethren, mention these points of 
 the ‘ Lincoln Judgment ’ in order to prescribe their observance 
 on yourselves ; though the Bishop has, what a society within 
 the Church has not, authority to indicate matters of proper 
 ceremonial. But I would explain to you (and illustrate it by 
 my own example), that in the services of my own Episcopal 
 Chapel, I am willing that observances which are common to all 
 the Churches, and are legal and usual in the Church of 
 England also, should there find proper representation. We 
 must remember the twofold character of my position, — not only 
 as it concerns spiritual work of our Church in these lands of the 
 East, but as it regards also (and that quite as intimately) our 
 intercourse with other Churches. And therefore I trust you 
 will feel with me that in a Bishopric of representation amongst 
 our Sisters in Christ (through which I have no right to accredit 
 the views of any party, but those of the Church), it is certainly 
 my bounden duty, as a point of unity, to use, where we can, 
 customs which are common to all, and which date back, without 
 abrogation, to the earliest ages of a pure Faith, and of an 
 undivided and Catholic Church. And I think you will admit 
 that though we cannot here, for various hindering reasons, all 
 express ourselves in the same way, we can all believe, as I do, 
 in the loyalty and conscientiousness of our brethren. And 
 while we say the same service, and hold the same apostolic 
 orders, we may be in complete sympathy, and are in real union,, 
 in spite of some divergency of outward ceremonial, within the 
 limits declared to be legal. You will perceive that the fact of 
 your holding mission under various societies need afford no- 
 reasonable ground of disagreement that your Bishop, as repre- 
 sentative here of the Catholicity of our Apostolic and National 
 Church, should give an attention beyond that permissible to a. 
 few of yourselves, to points of unity with the Churches in 
 Christ, which are legal, and are also usual in our churches, at 
 home and abroad. 
 
12 
 
 Chapel of Abraham. 
 
 And you will generally agree with me that there is a further 
 and special fitness in the observance of these points of unity in 
 the celebrations of the Holy Communion, by travellers and 
 others, in the Chapel of Abraham. We were invited to make 
 use of that chapel by the late Patriarch of Jerusalem, who felt 
 that, while so many branches of the Catholic Church celebrated 
 the holy mysteries in the common Metropolitan Church of the 
 Holy Sepulchre, the Anglican Communion ought not to go 
 without representation. His kindly feeling towards us, which 
 has been fully shared by his successor, has been warmly 
 appreciated, and many clergy who have been passing through 
 Jerusalem have been glad to make their Communion under 
 circumstances so full of hope for the restoration of the 
 Church’s unity ; while friends in England w r ho could not hope 
 ever to be present in the body at these holy rites have shown 
 their sympathy with the cause of reunion by their handsome 
 gifts, which include the whole cost of the restoration of the 
 chapel shortly to be commenced. This kindly concession by 
 the Patriarch of such use of the chapel by Anglican Church- 
 men does not, of course, convey to us any right in the building 
 nor in the gifts made by us, whether in restoration of the 
 building or for use by Anglican clergy ; all remain absolutely 
 the property of the Patriarch and his successors. 
 
 II. 
 
 I must now turn to points of interest wuthin this Bishopric. 
 And I would here remind you of the general character of much 
 that I shall now speak of. It may not necessarily concern 
 yourselves, who are present here to-day, but may attach to our 
 work in other places within my charge. 
 
 The Holy Communion. 
 
 I am glad to find from the statistics furnished to me for 
 this occasion that in many of the mission stations the Holy 
 Communion is administered on Ascension Day as on other 
 days for which a ‘ proper preface ’ is appointed. 
 
13 
 
 I feel sure that already both priests and people have 
 realised the great blessing of thus conforming to the mind of 
 the Prayer-book. But it is clear that in some of our mission 
 stations there is still necessity for a more frequent administra- 
 tion. I cannot lay down an exact rule, yet I think the Prayer- 
 book itself suggests it ; but I certainly feel that in these days 
 no priest of the Church does his duty thoroughly who does not 
 afford opportunity to every communicant of communicating, if 
 he desires to. do so, at least once in the month. This cannot, 
 of course, be attained by one Celebration monthly. There 
 must always be those who are hindered from attending on the 
 one Sunday, and thus irregularity creeps in by the fault of the 
 priest I should like to see at the head-quarters of each 
 mission a celebration of the Holy Communion every Sunday. 
 I record with satisfaction the fact that there are in this church 
 in which we are assembled usually two celebrations, and 
 wisely so. I think a good deal of the progress of the mission 
 is owing to it. It may be difficult, but not impossible, to have 
 also regular, though less frequent, opportunities given in our 
 out-stations. If we make this service as the primitive Church 
 made it, the primary service in our missions, we shall find it 
 become possible. There is generally a sufficient staff for the 
 purpose. 
 
 There is, however, one direction in which I regret to say 
 that our missions are not sufficiently careful, that is in the 
 observance of Holy Days. In this respect the column of 
 h statistics shows a painful record.* We are not at 
 Days. liberty to neglect days for which the Church 
 appoints a special Collect, Epistle, and Gospel, 
 much less any for which there is a ‘ proper preface.’ The 
 Church has judged observance of these days necessary, and, if 
 the clergy give opportunity and explanation concerning them, 
 there will be found those who are glad to take advantage of it. 
 In this Holy Land the neglect of the days of commemoration 
 of the Apostolic founders of our Churches, though sadly 
 general, needs no comment. It is an obvious neglect, and one 
 for which the clergy rather than the laity are responsible. 
 
 + See p. 45. 
 
14 
 
 I would here mention the subject of Evening 
 Evening Communions. I regret that they are becoming 
 Communions. f re q uen t i n this land. I commend the matter to 
 you in words which you will respect — those of the 
 Archbishop of York. In his Pastoral letter for the year 
 1893, he writes as follows: ‘It may be well for me to take 
 this opportunity of answering once for all a question which 
 has been frequently addressed to me since I came to this 
 diocese. I have been asked on what grounds I object to the 
 evening celebration of the Holy Communion. I certainly 
 cannot sympathise with many of the arguments which are 
 used against this practice. It is enough for me, and on this I 
 take my stand, that from the earliest days of the English 
 Church such a custom was absolutely unknown till within the 
 present century ; and that an innovation so important should 
 not be made without an authoritative declaration of the Church 
 in its favour. It seems to me that we have no right as 
 individual clergy, or even as individual Bishops, to take action 
 in a matter of this kind. To us, our own branch of the Catholic 
 Church is the exponent of the mind of Christendom ; and it is 
 enough for us to say, in the words- of St. Paul, “ We have no 
 such custom , neither the Churches of God!'* I have no authority 
 to forbid this practice in parishes where it exists ; but I 
 certainly desire to do all in my power to discourage it. I am 
 well aware of the admirable intention which has suggested this 
 custom to many persons zealous for the spiritual welfare of the 
 poorer members of the flocks committed to their care ; but I 
 am convinced, from my own experience in parishes where the 
 custom has prevailed, that the want which it is intended to 
 supply can be easily and legitimately met in other ways.’ 
 
 Now, I am not anxious to consider the matter from a 
 Western point of view, but rather as it affects these lands of the 
 East ; and it comes before us of Jerusalem even with a special 
 force amongst the dwellers in the East. Much stress has been 
 laid upon the single fact that our Lord instituted the Holy 
 Supper in the evening ; or, I must notice to you, more 
 correctly, at night. The circumstances of the occasion made 
 
 * 1 Cor. xi. 16. 
 
15 
 
 this necessary. Hut if we press too closely one least notable 
 point connected with His Institution of it — the hour — others 
 also may be as fairly pressed. Why should we not equally insist 
 upon an upper room, the prepared festal table, or other 
 particulars? Again, attention has been centered on the celebra- 
 tion by St. Paul, at Troas, also in an upper chamber. The 
 points of this case have long ago been distinctly and fairly met, 
 and disposed of. And this was not an ‘ evening celebration,’ 
 as we understand the term, but one much after midnight, and 
 (whilst of special character) very closely approximating, in time 
 of administration, to those very early communions which, in 
 the first century or so, had regard to our Lord’s rising from the 
 tomb, before the dawn ; and also to the dangers of the era of 
 persecution in which the early Christians lived. There is no 
 real resemblance between St. Paul’s service at Troas, and an 
 evening communion of our own day. 
 
 But I have said that I do not propose to argue the case. I 
 ground the objection which I am expressing to yourselves on 
 the special circumstances of the East. It is not the custom for 
 Eastern women, and therefore for the mothers and daughters 
 of families, to be out of doors at night. There is no single 
 point in connexion with Eastern Missions which makes evening 
 celebrations necessary or advisable. They would not be 
 attended, were it not for pressure, by our native brethren. Why, 
 then, should we draw upon ourselves the reprobation of the 
 Churches and people of the land ? Nor is it really for the sake 
 of the Eastern members of any congregation, but rather for 
 Europeans who may have attended an evening celebration 
 in England, that this practice is kept up and enforced. The 
 hard-working domestic servant, who is generally brought up as 
 a somewhat irrelevant argument in England, is not found in the 
 East. Our Christian servants oftener belong to other Churches, 
 and usually communicate in the early morning. 
 
 Most earnestly do I urge you, my Reverend Brethren, to 
 consider what a stumbling-block these evening communions are 
 to members of our sister Churches. To all of them they are 
 abhorrent. And for their sake, as well as from my own 
 conviction, I wish to express plainly my objection with regard 
 
i6 
 
 to them. There is not a single Church of the East, nor indeed 
 of the West, which tolerates these evening celebrations. Nor 
 does the Church of England recognise them. I perfectly 
 remember the first clergymen who introduced the custom into 
 England. The prescription of eighteen centuries was against 
 them. Are we justified in acting contrary to universal custom, as 
 well as in opposition to Eastern views of what is becoming, in the 
 instance of our own congregation ? It really seems to me that 
 we ‘ make our brother to offend,’ and certainly not only ‘ the 
 weak brother,’ where we introduce a custom condemned by all 
 Churches of all ages and our own. 
 
 Confirmation and the Chrism. 
 
 I now pass on, from the consideration of the Holy 
 Communion itself, to the safeguards for its worthy reception 
 prescribed in our Church. They are two in number, one 
 referring to the inward spiritual state of the communicant ; 
 and this is expressed in terms which propose principles rather 
 than give details of continuous self-preparation. The other 
 referring to the outward affirmation of membership in the 
 Mystical Body of Christ, prior to our becoming communicants; 
 and this is bound up with an act of a definite sacramental 
 character. 
 
 With regard to the self-preparation of the individual, I have 
 only to point to the last answer in the Church Catechism, 
 and to the addresses printed in the Office for Holy Commu- 
 nion, after the prayer for the ‘ Church Militant here on Earth.’ 
 I am confident that no pains are spared by any of you in making 
 your candidates realise the responsibility of Holy Communion, 
 and of coming thereto with suitable dispositions of heart. Some- 
 times, indeed, I have felt that there was almost too much anxiety 
 displayed in this direction ; and that in the case of those 
 baptized in riper years it might be well to make the interval 
 between Baptism and Holy Communion as short as possible, 
 bearing in mind the need of the newly regenerate soul for that 
 Food which can sustain it in its true life. And we must see 
 that our sense of the help and preparation which we can give 
 
17 
 
 does not shadow the perception in a Communicant’s mind of 
 what God alone gives to the obedient receiver of the Sacrament. 
 It cannot be that those who are ‘ sufficiently instructed in the 
 Christian religion,’ who have been ‘ exhorted to prepare them- 
 selves with prayer and fasting for the receiving of this Holy 
 Sacrament’* of Baptism, need further change of mind and heart 
 before admission to Holy Communion. The rubric simply 
 says, ‘ It is expedient that every person thus baptized should 
 be confirmed by the Bishop so soon after his baptism as 
 conveniently may be, that so he may be admitted to the Holy 
 Communion.’* This rubric suggests the intimate connexion 
 which exists between the Sacrament of Holy Baptism and 
 Confirmation. In the Sacrament of regeneration we are 
 baptized with water and the Spirit, the gift of inward grace 
 being simultaneous with the outward act. In Confirmation, 
 this somewhat general gift for our corporate life, as members of 
 the Body of Christ, is sealed to us for our individual and daily 
 life within the Catholic Church, in the sevenfold gifts of the 
 Spirit, now made specially applicable in every need, trial, and 
 experience of our growth in grace, in our spiritual life. 
 
 It remains, therefore, only now to discuss that solemn rite 
 of sacramental character, bearing its outward sign of inward 
 grace, which is indeed not wholly separate, but supplementary 
 in act to Baptism, and which is interposed by our Church 
 between the two great Sacraments of the Gospel; viz., the 
 rite of Confirtnation, with regard to which the rubric at the end 
 of the Office declares : ‘ There shall none be admitted to the 
 Holy Communion until such time as he be confirmed, or be 
 ready and desirous to be confirmed.’! 
 
 Now, it is clear from this rubric that the desire for Con- 
 firmation is, under some circumstances, a claim to be admitted 
 to Holy Communion, if Confirmation itself may not be 
 obtained. Nay, further, I am aware of cases in which persons 
 are admitted, by an exercise of the charity of the Church, to 
 Holy Communion who are entirely without any desire to be 
 confirmed. It not seldom happens (for instance in India) 
 
 * Rubrics of ‘ Public Baptism of such as are of Riper Years.’ 
 
 t Rubric, ‘ Order of Confirmation. ’ 
 
 C 
 
i8 
 
 that persons are admitted to Holy Communion by chaplains 
 holding orders in the Church of England, who not only are 
 not members of that Church, but state that they have no wish 
 to join it ; only, as no services of their own are available 
 where their duty places them, they would like to be sustained 
 with the Bread of Life from us in their necessity and isolation. 
 And they have communicated with us, without either receiving 
 Confirmation or being in any way separated from their own 
 Communion. Similarly in this country, members of protestant 
 bodies, who not only do not desire Confirmation, but actually 
 disclaim the necessity of it, are admitted to Holy Communion 
 in some missionary churches served by clergy of the Church 
 of England. These are aware of this rubric, but they do not 
 press it, by an exercise of the charity of the Church. 
 
 Hence, apart from all doctrinal questions, which I will 
 consider later, it seems permissible to exercise the same kindly 
 charity towards individual members of the Greek Church -who 
 have found attraction in our Services, and who express a desire 
 to communicate with us. We may regard the conscientious 
 scruples they entertain about certain acknowledged difficulties 
 in their own Church as placing them in a position of tem- 
 porary isolation, and may admit them under certain circum- 
 stances to communion with us in their present distress, with- 
 out thus doing anything which would definitely either separate 
 them from their own Church or attach them to ourselves. We 
 may be quite sure that nothing could so promote the desire 
 for mutual understanding and help between the Churches 
 as these individual acts of intercommunion suggested by 
 kindly feeling. And, indeed, the spirit which would lead us 
 to them has been already manifested by our Eastern sisters. 
 Cases are in my mind in which individual members of our 
 own branch of the Church have been allowed, in circum- 
 stances of stress, to receive the Holy Communion in at least 
 four of the Eastern branches of the Catholic Church. I need 
 only point, as one instance, to the late Bishop French, whose 
 experiences in these lands are still fresh in your memories. 
 
 Would it not be well for us to reciprocate these Christian 
 courtesies ? I should not withhold my sanction from any case 
 
19 
 
 of the kind in which the circumstances fully proved to me the 
 necessity. Eight Syrian Christians of the Orthodox Church 
 were thus communicated in St. Peter’s Church, Melbourne, on 
 Sunday, February 26th of this year, and the act had the 
 assent of the Bishop of the Diocese and of the Patriarch of 
 Jerusalem, who has since expressed his grateful thanks to my 
 chaplain, the Rev. T. E. Dowling, who officiated on the occa- 
 sion. The Patriarch of Antioch also sent his Apostolic Bene- 
 diction for the services rendered to his people. 
 
 Some of you, however, may feel that the rubric in question 
 concerning Confirmation is so binding that you hesitate to 
 admit to Communion those who have not been confirmed, 
 and may on that account wish to present as candidates for 
 Confirmation those who have received Chrism in the Greek 
 Church, before admitting them to Holy Communion. The 
 ground for this wish does not seem to be a desire for any 
 repetition of the gift of the Holy Ghost (which is conveyed by 
 the Chrism, on the theory of the Eastern Churches one and 
 all, as it is on our theory by the laying on of hands), but 
 simply for conformity to Apostolic ordinance in the method of 
 administering this rite. And, as the question of what should 
 be done in such cases was submitted to the consideration of 
 the Prelates at Lambeth, I quote their advice in full : ‘ While 
 we forbear to assert that those who are held in the Greek 
 Church to have fully received Confirmation ought, never- 
 theless, in all cases to receive the laying on of hands as a 
 condition of being admitted to Holy Communion in our 
 Church, yet we think that the laying on of hands ought not 
 to be refused to any candidates with regard to whom the 
 Bishop himself is satisfied that, however they may have reached 
 it, they truly entertain an intelligent and conscientious desire 
 for it.’ From which it appears, in the first place, that the 
 Bishops did not think even ‘ laying on of hands ’ (Confirmation 
 is not spoken of) necessary before admitting to Holy Com- 
 munion with us those who have received Chrism ; but, in the 
 second place, that if a person were so scrupulous as, after 
 receiving Chrism, to desire ‘ laying on of hands ’ (again Con- 
 firmation is not spoken of), his tender conscience should be 
 
20 
 
 respected, and ‘laying on of hands’ might be administered, 
 
 ‘ if the Bishop himself were satisfied ; ’ but in such a way as 
 not to suggest the reiteration of the gift claimed to be con- 
 veyed in Chrism, nor in any way to discredit that ordinance. 
 And since it is obviously desirable that no person should be 
 admitted from other Churches to Holy Communion with us 
 without some formal sanction of the Bishop,* and the 
 Lambeth ‘ Advice ’ seems to suggest that this formal sanction 
 may sometimes be conveyed to persons who have received 
 Chrism, by such ‘ laying on of hands ’ as usually accompanies 
 a solemn blessing, it is to be a supplementary act where 
 there is this scrupulosity, which, where it simply regards 
 externals, is to be discouraged. 
 
 The Lambeth ‘ Advice ’ has been somewhat misunder- 
 stood in our missions. I have shown that the reference here 
 is not to Confirmation as practised as a rite of our Church. 
 My decision, therefore (at the instance of, I think, members 
 of every Eastern Church), not to confer the English rite on 
 any who have been baptized and received Chrism in such 
 Churches, is not at issue. What is at issue is, whether ‘ laying 
 on of hands ’ (not as any part of the Confirmation service) may 
 be given to any so baptized, and that as touches those * with 
 regard to whom the Bishop is satisfied.’ Now, 1 have never 
 yet found any candidate for admission to Communion with the 
 Church of England who has desired to cast the discredit of 
 disavowal on the ordinances of the Church in which he was 
 baptized. But, should he intelligently desire the ‘ laying on of 
 hands,’ we may remember that, while the Greek Church does 
 not always insist on f rebaptism in the case of those who may 
 desire to join that Church, she does insist on the Chrism when 
 
 * See Primary Charge, p. 13. Cf. the first rubric before the Office for 
 the Ministration of Baptism to such as are of Riper Years. 
 
 f It has been explained to me that were Holy Baptism always admini- 
 stered amongst us as the Book of Common Prayer directs, by immersion or 
 affusion, no doubt would exist in the minds of foreign Churchmen as to its 
 validity ; but, when sprinkling only or the placing of wet fingers upon the 
 forehead is practised, there will always be reasonable doubt that the 
 Sacrament may possibly have been inadequately administered. See Primary 
 Charge, p. 46. 
 
it has not been conferred. So we, admitting the baptism, and 
 certainly not objecting to the Chrism of those baptized in that 
 Church, might listen to an intelligent desire to receive 
 Apostolic ‘ laying on of hands,’ which their baptism does not 
 include. 
 
 A case came before me lately which may serve as an 
 example in point. A missionary stated to me the desire of a 
 member of the Greek Church to be admitted to Holy Com- 
 munion in our Church, whose services he had for some time 
 been attending, and desired for him Confirmation, alleging the 
 Lambeth ‘ Advice.’ I sent for the man, and found that he was 
 an uneducated but religious-minded man who had profited by 
 sermons delivered in the English Church, and he desired to 
 communicate in it. He had no knowledge of the difference 
 between the Chrism and Confirmation, and showed no inten- 
 tion whatever of undervaluing the ordinances of his own 
 Church. He professed his full belief in the Creed, the Lord’s 
 Prayer, and the Ten Commandments, and expressed his great 
 desire to communicate in the Church in which he was a 
 constant worshipper. Being convinced of his earnestness, and 
 as appeal had been made to the Lambeth ‘ Advice,’ I took him 
 into my private chapel and there gave him a solemn bene- 
 diction in other than the words used in the Confirmation 
 Service, laying my hand upon his head. I then gave him a 
 letter to the missionary in the following terms, which I 
 explained to him : ‘ I have given a solemn blessing to this 
 candidate of yours ; I do not thereby separate him from the 
 Church of his baptism, but I admit him to receive the Holy 
 Communion in the Church of England as soon as you consider 
 that he is prepared to do so, according to his long-expressed 
 wish.’ 
 
 I mentioned this case to the Patriarch of Jerusalem on the 
 occasion of one of my visits to him, when the conversation 
 turned on the subject of certain difficulties which had arisen in 
 Syria He stated that he thought the course I had taken was 
 the wisest possible under the circumstances, and that it served 
 two ends : first, that of checking proselytism by ensuring that 
 members of the Greek Church who might be admitted to 
 
22 
 
 Communion in this way with the English Church were not 
 utterly separated from their own Church ; and, secondly, that 
 of cementing the union between the Churches and promoting 
 the general aim of reunion, which we all desire. He expressed 
 himself as grateful for the line taken in this case. 
 
 Increase of Clergy. 
 
 There has been a considerable increase of late years in the 
 number of clergy within this Bishopric. There has been an 
 addition to those employed under both Societies for missionary 
 work. For Jewish work we want further increase; and I think 
 that a more generous support than has been lately given to the 
 ‘London Jews’ Society’ should make this possible. The 
 Society has done much just now in the way of special appeals 
 for their new schools and new hospital, and this to some 
 extent, no doubt, has drained the general fund. But does 
 not the fact that success has made special funds necessary 
 argue the great importance of further increase to the general 
 fund by which existing work is supported ? Were the Society 
 to look more trustfully to the support of the Church, no doubt 
 such increase would be given. The Church Missionary Society 
 has also gained some strength, and, notably, a clergyman has 
 been sent out whose work, as soon as he acquires the 
 language, will be to train native agents. This should have 
 been done forty years ago, but it is well advised now. The 
 staff of those engaged in English congregations as chaplains in 
 Syria, Egypt, and Cyprus has been much strengthened, but I 
 still want clergy (and, alas ! funds) for such chaplaincies. 
 They are a great anxiety in this Bishopric ; I shall speak 
 further of them presently.* Altogether the increase of the 
 number of clergy seems large ; when the Bishopric was revived 
 there were about 25 ; now there are 50. 
 
 Medical Work. 
 
 There has been also some most welcome increase in this 
 direction. A larger and fuller acquaintance with the needs of 
 mission work has served to confirm and deepen the view I 
 * See p. 32, English work. 
 
23 
 
 expressed three years ago as to the special value of medical 
 work, whether we look at Jewish or Moslem missions. The 
 expenditure in medical work is really little compared with the 
 success and acceptance which attends it. Evangelistic work 
 ^for which expensive schools have been thought necessary) is 
 in comparison more costly, but is not really more efficient. 
 The increase and improvement of Government schools,* and 
 of those of the Greek and Latin Churches, now becoming 
 numerous, render extension of our mission schools less neces- 
 sary, and point, I think, to the wisdom of an increase of 
 medical work. The fact, however, at present is that the three 
 agencies together are necessary in all fully equipped missions, 
 but with a lessening necessity for increasing the number of 
 schools, and that any mission which has not a medical branch 
 is not a fully equipped mission in this part of the world. Nor is 
 this a new thing ; for our Lord Himself points out the close 
 connexion between the work of the physician and that of the 
 evangelist. In His methods the softening influence of the relief 
 of bodily suffering was attendant on His ministry to the soul. 
 
 This has always been a strong point in the Palestine mission 
 of the London Jews’ Society; and I trust it will not be long 
 before they are able to add a medical mission to their work at 
 Damascus ; it is an imperative need. They have just sent out 
 an additional European doctor (one who sacrificed good 
 prospects at home for this work) to Jerusalem. And there 
 is, I am happy to know, a further extension immediately in 
 prospect, of the medical work of the Society in the Holy City. 
 The senior doctor, whose enthusiasm for the Jews is often an 
 inspiration of fresh impulse to all of us, has succeeded in 
 gathering a large sum of money for a new hospital ; and 
 suitable plans have been prepared in England, and a site is 
 ready. The work is to be commenced very shortly, and it will 
 give great support to the whole mission. 
 
 The Church Missionary Society has also paid attention to 
 the subject. They have as yet only occupied two stations, but 
 one of them has been so occupied since my last Charge. The 
 provision of a doctor and his staff (though perhaps not yet on a 
 
 * See the column of statistics, p. 45, Mahomedan work. 
 
24 
 
 sufficiently liberal scale), at Nablous, the centre of a wide 
 district, was much desired, and has been unquestionably 
 successful, if we take into account the many difficulties of 
 opening new work. The doctor has ready access to so many 
 houses, and his visit is marked by so much real help and 
 sympathy, that he prepares the way, as no other agency can,, 
 and as Christ himself prepared it, for the presentation of the 
 medicines of the soul. There is, we know, special difficulty in 
 all branches of Moslem missions ; but I have not yet learned 
 that they misapprehend the real kindliness of medical work. 
 
 In my own Jewish mission, at Haifa, we have also a doctor 
 with a good and effective dispensary ; and a hospital is part of 
 our projected buildings. A site and plans are ready, and a 
 generous grant of £ 200 has been made to us by the S.P.C.K. 
 
 A development of the staff of a medical mission offers 
 congenial employment to some of the elder pupils of Jewish 
 schools. The boys take very readily to the work of the dispen- 
 sary ; and the Jewish nurses trained by Doctor Wheeler of the 
 ‘ L. J. S.’ have all turned out well. They have been mostly 
 supported externally to the Society hitherto, but employment 
 of this kind seems to have a natural attraction to the mind of 
 many Jewish girls, and might therefore wisely be made a 
 prospect attaching to the girls’ school ; from which, for want 
 of adequate opening, so many girls, after being well educated 
 by us, return sadly from their school teaching to Jewish life. 
 They would often gladly offer themselves for baptism, but there 
 is so seldom an opening for them, that return to Jewish life is 
 inevitable. I have no doubt that the opportunity offered by 
 the New Hospital will not escape the vigilance of those in 
 charge of the excellent schools of the Society, and they will be 
 ready to offer candidates for such employment.'*' I would 
 strongly recommend this as worthy of further outlay, to the 
 Society. 
 
 Thoughts on Jewish Work. 
 
 I would here mention to you certain principles which I 
 desire to bear in mind myself in dealing with Jewish work, 
 
 See p. 31. 
 
25 
 
 and which I would commend to the attention of those directly 
 concerned in it. 
 
 We must never forget that there is a continuity of revelation 
 through the different dispensations of religion recorded in the 
 Bible, which is progressive in distinctness, until that of Christ 
 stands forth as the perfected antitype of all ancient types. 
 ‘Behold I make all things >mv' * is not a promise which, in this 
 sense, concerns Christianity. We must be prepared to expect 
 therefore that the Christianity of the Bible does not efface all 
 connexion between itself and the worship of the Jewish 
 Church. The Apostolic Church ‘ continued daily with one 
 accord in the Temple,’ t following the custom of our Lord 
 Himself; and in every town which the Apostles visited they 
 went at once to the Synagogue of the Jews, to attend its 
 services. The impress of the services of the synagogue is as 
 distinct in the Liturgy of the Christian Church as is that of 
 the Temple worship at Jerusalem. The grand solemnity, the 
 elaborate ritual, the sacrificial system of the Jewish worship do 
 not herald in services or a worship of Almighty God, in 
 which the outward symbolism of devotion is to be absent. 
 It is not implied that there is no symbolism in the Church 
 of Christ ; and that (as, alas ! is the case at Jerusalem) 
 even a cross may not be placed upon the altar, or upon 
 the fabric of a church, ‘ for fear of the Jews f and that in 
 a material sense her ‘ candlestick ’ $ shall be removed out 
 of his place, which in a spiritual sense would be so sad a 
 desolation. It is not signified in Holy Scripture, or by the 
 Church, that the Sacraments of Christ are merely — the one a 
 rite of solemn initiation, the other a remembrance of the 
 sacrifice of eighteen centuries ago, without present sacrificial 
 meaning. No ! — what was good and helpful to devotion, and 
 of memorial before God, and of communion with Him, in the 
 Jewish Church, is the type of what is perfected in the Church 
 of Christ. 
 
 The Jew is an Oriental, he is essentially of the East, a lover 
 of symbolism, and of the ‘beauty of holiness’ § in God’s glorious, 
 sanctuary. We shall never tone him down to the severer 
 
 * Rev. xxi. 5. f Acts, ii. 5. 
 
 Rev. ii. 5. 
 
 § Ps. xcvi. 9. 
 
26 
 
 methods of a school of Western devotion. I cannot but fear 
 that the comparative want of success of seventy years past in 
 our Jewish missions is in some degree due to our mistake 
 in wiping out what God does not efface, the direct and obvious 
 connexion of Church worship with the grand and ornate 
 services which were once the glory of this Holy City. The 
 fact that in some directions symbolism may have degenerated 
 into superstition does not necessitate its removal ; any more 
 than we should abolish the Christian priesthood because it 
 may include, in some instances, claims that may be unwarrant- 
 able. I can hope that a new era of success might date from 
 the day when our mission recognises more practically the 
 continuity of the Church of God, and the fact that Christianity 
 is the inheritor (not merely the supplanter) of Judaism, in the 
 covenant of grace. 
 
 The tendency of Jews in England and in America to study 
 Christianity in Churches where there is a devout and Catholic 
 ritual, appealing back through Christian centuries to Scripture 
 times, should not be overlooked by us. And when we teach 
 more distinctly than we now do that the Jew who leaves the 
 typical Jewish Church (or rather such survival of it as is found 
 in these days), to enter the perfected Church of Christ, finds 
 therein brethren ‘ an hundredfold more in this present life ’ 
 than he leaves to embrace our faith, and that he does not 
 become simply another unit in a mission home or congrega- 
 tion, we shall see that the force of attraction in the Christian 
 congregation is not merely one negative of Judaism. He will 
 perceive that he enters a Church which has its Divine 
 Sacraments, its whole Bible, its holy priesthood, its divers 
 ordinances, its Holy Festivals. Ours is not a community of 
 protest against all other Churches in Christ ; we are of the 
 sisterhood of the Church Catholic, and there is amongst us 
 the ideal to which the religion of the Jew looked forward. 
 And, therefore, surely such an ideal must have regard to the 
 past, if its methods of missionary work are to commend the 
 fulfilment of the promises and types of old. ‘We have an altar 
 of which they have no right to partake who serve the Taber- 
 nacle ; ’ but ‘we have an altar ’ and a priesthood, with its Great 
 
27 
 
 High Priest, which are the reality that the Jewish system fore- 
 shadowed. And so in its several points we should make the 
 Law with its ordinances a ‘schoolmaster’* to bring its votaries 
 to Christ. 
 
 Women’s Work. 
 
 The London Jews’ Society has always availed itself of ladies’ 
 work. They have increased their staff, and with the same 
 attention as formerly to practical and useful methods. Their 
 women’s work-classes leave little to be desired, except increase 
 of support. Their example has proved stimulative, and the 
 last three years have been marked by the arrival of many 
 devoted ladies for work in the missions of the Church Mis- 
 sionary Society. I spoke in 1890 of the great value which I 
 thought might attach to the presence of such agents. | There 
 is certainly ample work before them ; but perhaps it is early to 
 speak of actual results. I feel, however, that to be really and 
 practically efficient such a large body of isolated workers should 
 be organized. Having a real vocation for this special work, 
 they should have (as a department of mission work) some 
 head-quarters, in order to their being effectively superintended 
 by some responsible head, who should, I think, be a thoroughly 
 trained and experienced lady. The voluntary work, after their 
 own method, of individuals who are previously untrained and 
 are without organization, does not offer so full a prospect of 
 usefulness as I should wish them to rise to, and as their 
 personal self-denying zeal should attain. Isolated work is not 
 after the custom of the country — it is eccentric. There should 
 surely also be some real connexion with the Bishopric. And 
 it is quite necessary (and in a climate like this quite practicable) 
 that, except in cases of illness, these ladies should remain at 
 their stations throughout the summer. Without continuity of 
 work it is impossible that any permanent effect for good can be 
 produced. And acquaintance with the social customs and life 
 ■of the East, and with Oriental modes of thought, and certainly 
 with the points of affinity which there are in the Mahomedan 
 religion with the Faith -we profess, are, I think, absolute 
 * GaL iii. 24, 25. + See Primary Charge, p. 58. 
 
28 
 
 necessities for effective work. Direct attack and aggression on 
 the religion professed by Eastern ladies are as much to be 
 deprecated from the point of view of good manners as they are 
 from that of common sense certain to fail of success in the 
 cause of Christ. But it is in truth a fine field that is open to 
 female workers. English ladies will never Westernise the 
 daughters of the East, but, if ‘ throughly furnished unto all 
 good works,’* they can carry into their homes much light and 
 much knowledge; and they will not be forbidden to make 
 known to them the best of all knowledge, where the zeal of the 
 missionary is tempered to their view with the natural refine- 
 ment and loving courtesy of their equally well-born but more 
 highly educated sister of the West. It is an Apostolic precept 
 which charges such agents to ‘ walk circumspectly ’ f if they 
 would ‘ lay up the opportunity ’ of the day for Christ’s service. 
 The Eastern idea of the seclusion of women, and of their 
 customary withdrawal from public teaching and singing amongst 
 men (I do not speak of Church services) need not, I think, 
 for any real missionary necessity be encountered. It is in order 
 to work amongst women (not, as is often useful in England, to 
 hold classes amongst men) that ourmissions in the East require 
 the help of English ladies. 
 
 III. 
 
 Missionary Work not under Societies. 
 
 It is time I passed on to notice some other branches of 
 missionary work which are not in the hands of any Society. 
 There are great advantages, to my mind, in work of this sort. 
 I entertain the view held by the Scotch, Canadian, American, 
 and other Churches, that there are apt to grow up around what 
 is called the ‘ Society system ’ of missionary government many 
 impediments and abuses in the way of the free and legitimate 
 expansion of missions. This is distinctly the case in this part 
 of the East, where any infraction of Church order arrests the 
 attention of all other Churches. And very much depends on 
 
 * 2 Tim. iii. 17. 
 
 t Eph.v. 15, 16. 
 
29 
 
 being able to act locally and promptly, and according to Church 
 custom, without having to refer to England. Reference home, 
 which descends even to minute details, and necessitates the 
 consideration of our movements in the light of what is 
 going on in other missions in distant and dissimilar parts 
 of the world, is more than simply obstructive. We might 
 as well, and as wisely, prescribe a rule of social life grounded 
 on what we might term the greatest common measure of the 
 social customs of an African, a Chinaman, and an Eskimo. 
 Nay, there is no considering the Holy Land with any other, 
 work in the presence of other Christian Churches is entirely 
 unique. The ‘block grant’ system (that of the venerable 
 S.P.G.) does, on the other hand, give great freedom in this 
 respect, and it usually develops local effort, and does not 
 postpone missionary enterprise to party considerations. It is 
 with great gratitude that I record ‘ block grants ’ which have 
 been made to me, from time to time, by the Board of Missions 
 of the Ecclesiastical Province of Canada. They have more 
 than once enabled me to take up new work which unexpectedly 
 offered, and which, but for this aid, I must have declined. Of 
 the same nature is the generous aid which I receive year by 
 year from India, and lately from Colombo and from Australia, 
 which is collected there by the kind permission of the Bishops, 
 and placed at my free disposal. I would include also, on much 
 the same footing, the aid I have received from the ‘ Parochial 
 Missions to the Jews Fund,’ which does not fetter the manage- 
 ment of missions aided by them. I have also received from 
 the S.P.C.K. a grant of for the last six years, of singular 
 
 value in developing and directing independent school work. 
 
 I may here briefly mention the three branches of work 
 which are in my own charge. They are a source of deep 
 interest to me, and of thankfulness to God for their success. 
 
 The mission to the Jews at Cairo (with its adjunct of Miss 
 Allen’s useful school for girls who are able to pay some fee, 
 and therefore do not prefer a free school) has succeeded most 
 happily. The two large schools, and the work connected with 
 the Chapel services (I cannot conceive of a mission in which 
 the Church is not the necessary centre) and the other branches 
 
30 
 
 of work, have all prospered. The Rev. N. Odeh, who was set 
 down by me as on this 25th March, in 1890, in Cairo to work 
 as he could, and to gather the plant of a mission around him, 
 has shown great powers of organization, and has fully justified 
 my confidence. The ‘ Parochial Mission to the Jews Fund '* 
 has in part shared the outlay upon this mission, though not 
 its management. A fund has been commenced which will, I 
 trust, render permanent this work, which is now our only 
 mission to the many Jews in Egypt, by the purchase of a 
 mission house. Mr. Odeh has also done some useful work 
 in the way of translation of Eastern theology. 
 
 The sister mission at Haifa, in Palestine, under Rev. A. W. 
 Schapira, which was also started in 1890, a few months after 
 that at Cairo, has greatly expanded. It has a girls’ school 
 which is, I believe, at present double the size of any of our 
 girls’ schools in Palestine, and is well managed. It is a day 
 school. And I am much interested, before commencing any 
 boarding school, in working out a school problem which may 
 perhaps prove of use to all of us, with regard to Jewish work 
 especially. I am anxious to see if a good day school may not 
 be as successful, as I have known it in India or Burma, in 
 leavening home life and thought, through the influence of the 
 daily teaching given to the children at school. A boarding 
 school (unless, as is the case at Jerusalem, it has a day school 
 attached), has certain grave disadvantages, in addition to its 
 costliness. Children are taken charge of, and are educated 
 for their parents between the ages of seven and sixteen, and 
 they leave school just before the age (sixteen) when they can 
 legally elect to take a step which most of them earnestly desire, 
 that of baptism. The parent commonly arrives in time to carry 
 off the child, who is now familiar with the teaching of Chris- 
 tianity, and marries her to a Jew. This happens, I should say, 
 at least in seven cases out of ten ; and so, to our sorrow, she 
 disappears from our knowledge. My present conviction is that 
 a large increase of day scholars in connexion with boarding 
 schools would be decidedly advantageous in preparing the way 
 for more direct evangelistic teaching. The school lessons 
 * Including a grant of 100/. paid through them by the Church in Canada. 
 
3i 
 
 would, through the children, interest the homes (which boarders 
 never reach) by means of the daily intercourse between scholars 
 and their relatives. I think that many prejudices against our 
 work might thus be removed through the winning agency of 
 children. There would thus also arise fresh openings to board- 
 ing schools in supply of teachers. Were there such openings 
 for remunerative work, many parents would abstain from 
 removing their children from the mission, and would leave 
 them to fulfil their desire for holy baptism. 
 
 The mission at Haifa includes a useful medical work, 
 which I have alluded to elsewhere.* I was able last autumn 
 to purchase a fine site on the slope of Mount Carmel, facing 
 the sea, on which we are now building a mission house, to be 
 followed by the chapel (otherwise temporarily provided for), and 
 a hospital, as funds come in. I am anxious at present about 
 the development of the building fund ; but it would be a want 
 of faith to say I have any doubt of its eventual provision. 
 
 The work of my Mission Home in Jerusalem is in very 
 friendly accord with much that is being done in a similar way 
 by others. There is a large class of working women, and the 
 beginning of what will always remain a small school, or an 
 orphanage, and there is also a village school, and other work 
 growing out of these. There is also an oratory for the use of 
 the mission workers, as I think there should be in every 
 religious or mission house. The staff and inmates of the Home 
 attend the daily services in the ‘ Bishop’s Chapel.’ 
 
 I am still most anxious to undertake some definite work 
 amongst that interesting people, the Druses, or, at least, to aid 
 substantially independent effort. The beginning which has 
 been kept up for several years with much energy by the Rev. 
 J. H. and Mrs. Worsley (which I have been allowed as well 
 as I could to aid) has not yet emerged from the peculiar 
 difficulties attending such work ; but I trust that time and 
 patience will overcome these, and place this work on an 
 efficient and permanent footing. 
 
 P. 24. 
 
32 
 
 IV. 
 
 The Jerusalem and the East Mission 
 
 Fund. 
 
 I ain thankful for the large increase which year by year 
 Las rewarded the efforts of my Secretary* and Commissaries in 
 England. But it is as yet insufficient. This fund shows what 
 support the Churches of our communion, which I represent in 
 Palestine, give to the many-sided enterprise which they have 
 placed in my hands. It is at present quite indequate to the 
 demand upon me, and the continual and instant presentation 
 of opportunities, which must be taken advantage of at once or 
 lost, endangers the permanence of what is already in full working 
 order. I can scarcely express the constant anxiety which this 
 causes myself and those associated with me in the management 
 of the fund. I feel that the work deserves a more generous 
 recognition from the Church than it has yet attained. Last 
 year’s income was 3873/., and that of this year (which closes 
 with June) will show an increase larger than that of pre- 
 ceding years ; but it is very much one which suggests cause 
 for anxiety. A large sum has been added to the fund for the 
 purposes of building, and it is an anxious question how far 
 special funds have the tendency to diminish the steady flow 
 towards the general fund, which is needed for maintaining the 
 working efficiency of the missions. We do not, however, see 
 reason to think the fund will cease to maintain the name given 
 to it very early in its history, * the cruse of oil.’ It has never 
 yet failed to supply the many new and fast-increasing needs of 
 the day. Vet surely the Anglican Communion ought to allow 
 me more liberal supplies for the vast work we occupy in the 
 East. 
 
 V. 
 
 English Work. 
 
 I must now add some reference, as briefly as may be, to 
 the English work connected with this Bishopric. It gives me 
 much anxiety, but not a little satisfaction. It grows rapidly, 
 * Rev. W. Sadler, Dembleby Rectory, Folkingham. 
 
0.5 
 
 and a glance at the list of ‘ Foreign Chaplaincies ’* in the 
 Official Year-Book of the Church of England , shows that this 
 part of my charge links the Bishopric in some small degree 
 with the aim of those of Gibraltar and in Northern Europe. 
 But the anxiety I speak of is not like that which concerns the 
 direction of mission work, but rather the difficulty of raising 
 funds for new English chaplaincies. When they include, as 
 some do, either openings for mission work or points of 
 approach to the churches of the East, this difficulty is lessened ; 
 but, where there is no such approach, I can only expect the 
 obvious answer from subscribers in England, that they must give 
 precedence to work at home. But those who live in the East 
 do require help, and they deserve it. They are cut off from 
 Church life by the necessities of their duty in England’s 
 behalf, and their incomes do not generally leave much margin 
 for the sickness and travelling which residence abroad usually 
 entails. Their appeal to the Bishop for spiritual aid under 
 such circumstances is natural and just. I have also suggestions, 
 which are not entirely without reason, from travellers residing 
 at the great gathering places of modern tours, where there are 
 often sick and dying people, and hospitals, but no chaplaincy, 
 that the Church of England ought to look after her travellers. 
 It is not a fair reply in all cases that those who travel can 
 afford to supply such needs, for a large number of such 
 travellers, especially those who tarry in such stations, are those 
 who travel for health with much difficulty. It is certainly a 
 duty of the Church to consider such wants as these, and 
 my experience is that such travellers do often subscribe 
 liberally. 
 
 Egypt. 
 
 The principal portion of our English work lies in Egypt. 
 It is so large that it may eventually demand the oversight of a 
 separate Bishop. I have hitherto visited Egypt every year, 
 but it requires more time than I am fairly able to give. It is a 
 
 * Unfortunately the corrected record of the work of this Bishopric was 
 lost in transmission, and that of this issue is not up to date. 
 
 D 
 
34 
 
 very interesting and in every way encouraging part of my 
 charge. A visit to Egypt is only crossed by the anxiety I have 
 spoken of, that of being able to take up at least one new 
 opening. 
 
 The two older chaplaincies have both developed much 
 
 within the last three years. In that of Alexandria 
 Alexandria. , . 
 
 not a little has been done in the way of improve- 
 ment in St. Mark’s Church and in its Sunday services. A 
 
 church has been built at Ramleh, which has been 
 Ramleh. . , , , . . 
 
 enriched by many costly gifts of stained glass and 
 
 internal fittings. It is seldom that a new church is so speedily 
 beautified. A good site has been provided for a parsonage, 
 and more than 1000/. raised for the building. This daughter 
 of St. Mark’s of Alexandria has still one great need which 
 should soon be met, that of a resident clergyman. Ramleh 
 has grown much as a place of residence for people whose duty 
 lies at Alexandria. There are many children and English 
 servants there, and others, who cannot go backwards and for- 
 wards to Alexandria. The congregation is large at both 
 services, and the roll of communicants encouraging. The 
 church has been diligently served by the clergy of Alexandria, 
 and their success has rendered necessary its being held as a 
 separate charge as speedily as may be, though not in entire 
 severance from St. Mark’s chaplaincy. 
 
 The Church at Cairo has been twice enlarged lately, and 
 even now the accommodation is insufficient. It 
 might, no doubt, have been better to have built a 
 new church, but it would have been impossible to lay this 
 expense upon one year’s income of residents and travellers ; 
 nor could they have afforded to be one year without a church. 
 There is something very pleasing in the church as it is, and its 
 new reredos, much stained glass of exceptional merit, and other 
 improvements, and most of all the hearty and well-rendered 
 services, not exceeded even by those of Alexandria, combine 
 to make All Saints Church a very effective outpost of the 
 Church of England. One of the anxieties I have referred to is 
 how to provide an assistant chaplain for the church, who is now 
 required throughout the year. I shall do my best to meet any 
 local effort for this purpose. 
 
35 
 
 An off-set of Cairo is the season chaplaincy at ‘ Mena 
 
 Hotel House,’ the large hotel at the foot of the Pyramids, 
 Chaplain- which is in part a sanitoriuni. The liberality of 
 
 CIES. 
 
 the founder of the hotel provided a large room for 
 services, and there was during the first year an average of 
 twenty-five at the daily services and of seventy on Sundays 
 during the season. The next year a separate chapel was built, 
 which has now been a good deal improved. The record this 
 year of services, and of communicants, and of classes amongst 
 English servants and others is very satisfactory. ‘ Mena 
 House ’ has been fortunate in its chaplains ; their work has 
 shown that it might be profitable, as it is certainly expedient, 
 to have such chaplaincies attached to certain large hotels here 
 and on the Continent. The chaplaincy has not required aid 
 from us, owing very much to the generosity of the proprietors 
 and to the help of the offertory. 
 
 Another interest attaching to Cairo has been the formation 
 
 Arch Archdeaconry, the necessity for which was 
 
 deaconry referred to in my Primary Charge. There was 
 in Egypt • • • 
 
 some comment in England on its creation, confined 
 
 chiefly to those who still hesitate to recognise the propriety of 
 the Bishopric. 1 was very careful to attach no territorial 
 character to the Archdeaconry and those most concerned ; 
 the Eastern Church dignitaries expressed themselves greatly 
 satisfied that there was now a duly accredited representative in 
 Egypt of the Anglican Bishopric, of recognised ecclesiastical 
 grade, with whom they could place themselves in official com- 
 munication when desirable. The foundation of the Arch- 
 deaconry has been followed by very sensible results for good, 
 and I am deeply grateful to Archdeacon Butcher for his 
 efficient help, and for the tact and vigour with which he has 
 shown that Archidiaconal functions are not a sinecure in Egypt. 
 
 I have already spoken of the services of my mission chapel 
 in Cairo. I need not further refer to them than to 
 °"o RK express my thankfulness that they have been so 
 useful. The Archdeacon’s support has much 
 helped our work. 
 
 The missionary work of the Church Missionary Society at 
 Cairo is at present on a small scale, and is in a state of 
 
36 
 
 transition. The school and medical work both looked promis- 
 ing, as also did the branch of the work in Old Cairo, when I 
 was at Cairo last year. The field is boundless, but the staff is 
 as yet incomplete. 
 
 The problem connected with the future of Miss Whately’s 
 schools in Cairo is not yet fully solved. A local committee 
 was formed after her death, including in its list the leading 
 English officials in Cairo. There were local hindrances, not 
 lessened by the attitude of the English Committee, and they 
 resigned. Probably Miss Whately’s own line of administration, 
 if I understand it rightly, was the best, and there are difficulties 
 in the prospect of these schools becoming simply a part of 
 missionary agency. 
 
 The work of the ‘ Association for the Furtherance of 
 Christianity in Egypt ’ has been placed on a better footing, and 
 has had new success. It helps, so far as it can, the Copts 
 educationally, with the good-will of many leading members of 
 that national Church. It is premature to say much of the 
 present internal movement towards the renovation of this 
 ancient Church, but it is one of deep interest, and will 
 probably lead to a bright and happy issue. It has attracted 
 attention in England, and the action of the Association above 
 referred to might be able to give" acceptable help were it placed 
 at this juncture on a sound financial footing. There is no 
 forecasting the scope of the present movement, which is 
 deserving of the aid and prayers of all who are interested in 
 the Churches of the East. 
 
 The Chaplaincy of Port Said continues its even 
 Port Said, and regular way of work. It is, I think, one of the 
 most difficult charges within my knowledge. The 
 chaplain has worked there for eleven years with great diligence. 
 I could not at all replace him, and I am thankful he does not 
 desire it. He has done much to beautify his church, and I 
 often hear from travellers of their appreciation of its services. 
 
 The chaplaincy at Suez has at last been made 
 
 Suez. permanent. The residents, for nineteen years, 
 maintained a well-appointed chapel-room, and 
 held regular services amongst themselves, until a chaplain 
 
37 
 
 could be provided. The Eastern Telegraph Company gives a 
 generous grant, which is met by one from my fund, and by a 
 promise from the residents, who also bear the expense of the 
 chapel and its services. It further speaks much for their 
 earnestness that, on the appointment of a chaplain, they nearly 
 trebled the subscription they had promised. 
 
 A chaplaincy at Luxor, attaching to the hotel 
 Luxor, there, has been founded on a scale somewhat 
 resembling that of the ‘Mena House,’ or Ghizeh 
 chaplaincy. It has succeeded very well during the past three 
 years. This year, a separate chapel has been built. It 
 depends much on the liberality of Messrs. Thos. Cook &: Son, 
 and of the proprietor of the hotel. This chaplaincy has 
 become really a necessity at Luxor, and I am thankful that it is 
 likely to be permanent. 
 
 SYRIA. 
 
 In Syria, the chaplaincy of Beyrout depending on my fund, 
 has had three more years of useful life, and steadily gathers 
 strength. I am not fully satisfied with the support given 
 locally to it, but the attendance at the daily services is satis- 
 factory, and on Sundays has decidedly improved. There is 
 much prospect for good in the firm but conciliatory presenta- 
 tion of the Anglican Church influence ; and there is every 
 reason to hope that an extension of usefulness is before this 
 chaplaincy, which I trust may long continue under its present 
 tenure. The chaplain has arranged to take a few private 
 pupils, which in these parts is certainly a work auxiliary to 
 the Church. 
 
 CYPRUS. 
 
 There has been no material growth of Church work in 
 Cyprus. We still have a chaplaincy at Nicosia, a season 
 chaplaincy at Larnaca, and the military chaplain at Limasol 
 arranges with satisfactory diligence, both for military and civil 
 residents, at that station. We need a travelling chaplaincy 
 
38 
 
 which can include visits to several stations where regular 
 services are impracticable. And I cannot feel satisfied that 
 the chaplaincy of Nicosia, the head-quarters of the island, 
 should remain as it is, if unprovided with an assistant. 
 The present chaplain does the most that can be done, in 
 addition to his onerous work as Inspector of Education in the 
 island. But this absorbing work takes him away on duty on 
 various Sundays, and prohibits the regular daily work of a 
 parish priest, and therefore an assistant is greatly desirable. 
 When this becomes practicable by some local initiation (which 
 I shall most gladly subsidise), we shall doubtless find a readi- 
 ness to subscribe as practical in its effect as that which is so 
 satisfactory at Suez. Such a step is for the moment checked by 
 the necessity for other outlay. The pretty church of St. Paul 
 at Nicosia, has been destroyed by some subsidence in the hill 
 on which it stands, and has to be rebuilt elsewhere. I trust 
 that it will be ready for consecration before the end of the year~ 
 
 Conclusion. 
 
 In bringing to a conclusion what must necessarily be a 
 brief and imperfect survey of the v many interests and branches 
 of work included in this scattered Bishopric, I would give 
 prominence to two thoughts connected with it. They grow 
 to my view, both in importance and in reality. Would that 
 I had the eloquence of ‘ a hundred tongues ’ to emphasise 
 them to the Church. The first is the very certain and sub- 
 stantial advantage which offers to the Anglican Church through 
 the Bishopric. However, in its first formation, it may have 
 originated, it at least represented much earnest faith, and a 
 quick discernment of the possibilities of future influence 
 through it. The deeds of foundation show that the rights and 
 interests of other Churches were closely considered by its 
 projectors, and where there was departure from that policy we 
 have not to blame their intention so much as the local dis- 
 regard of that intention. But it soon proved a manifest im- 
 possibility that two powerful nations, representing in their 
 
39 
 
 religious life the one episcopacy, the other non-episcopal 
 Church government, should work in harmony on the platform 
 of a Bishopric. Prussia wisely discerned this, and severed the 
 connexion, and it is much to the credit of her generous feeling 
 that she did this when her own turn to claim the appointment 
 came round. 
 
 But I cannot help feeling that there is a good deal in the 
 present development of the legitimate aim of the Bishopric, 
 which is akin to the ideal of our own Church, which now 
 alone supports it. I think that very few decided Churchmen 
 of the present day would be otherwise than intolerant now of 
 their own parish church of 1841 (the date of foundation of the 
 Bishopric), or of the attention then paid in its services to 
 points of Catholic ritual, as compared with present attention 
 to these, and to devotion to the claims of pastoral duty. Yet 
 the renovated English parish church of to-day and its efficient 
 machinery are the sequence of what, in 1841, was quite 
 tolerable to the consciousness of a less instructed and intelli- 
 gent Churchmanship. 
 
 I do think that I ought this day — six years after my conse- 
 cration — to bespeak for this representative Bishopric the 
 generous and hearty support of all Churchmen. There is still 
 some indifference in England to our legitimate work in the 
 Holy Land, and to the opportunities attaching to it. I think 
 they need only to be rightly understood to be fully seconded, 
 though there is even yet a small knot of Churchmen which 
 stands apart, somewhat mindful of the words of Newman. I 
 have hearty support from hundreds of individual Churchmen, 
 but yet I have not had provided a single colleague who can 
 help me in intercourse with Churches towards which we are 
 representative. The late Patriarch of Jerusalem once said to 
 me, ‘We have now shown to each other what social kindliness 
 can effect ; it is time that something practical should be done.’ 
 
 I am much of his mind, but I have not yet obtained the help 
 I want from home for this purpose, and it is a humiliating 
 reflection that the Eastern Churches have ever been more 
 justly intelligent than our own brethren of the trust laid by 
 Christ’s interests upon the Anglican Communion. We have, 
 
40 
 
 perhaps, confined our study too exclusively to Western Church 
 problems. It might, indeed, help to correct a tendency, visible 
 in some degree in England, to consider ourselves an unattached 
 member of the Patriarchate of the West, if the leaders of 
 Church movements studied more practically the Church 
 problems of the East. An adaptation of Roman ritual is not 
 necessarily Catholic, and it is not Anglican. There is much 
 that has been preserved by the conservatism of the East which 
 might guard us from the effects of this exclusive study of Latin 
 Christianity, or, at least, of its present aspect. And, again, we 
 may notice in the East an interesting parallel to our own 
 position, as an autonomous communion, independent of any 
 Patriarchate, in that of the little Church of Cyprus, whose 
 kindly Archbishop was so well received in England a few 
 years ago. Another parallel, that perhaps more nearly of an 
 independent national Church, may be found in the Church in 
 Russia. The fact of the Anglican Church having for certain 
 centuries voluntarily accepted Roman direction, and again 
 some centuries ago declined it, does not cancel her historic 
 autonomy, nor does it make it natural that exclusive regard 
 be had to Latin models in the consideration of the question, 
 What is Catholic ritual l 
 
 It is time, I think, for a more earnest and faithful con- 
 sideration of the responsibility which is upon us in this work. 
 Much delay may, I think will, imperil the splendid prospect of 
 aiding the Will of Christ for the unity of His Church ; and it 
 is a thought of duty and responsibility which I ought not to 
 commend to England alone, but to that vast Anglican com- 
 munion in which she presides. It is that communion in its 
 entirety which I am representing here : — England, Ireland, 
 Scotland, our magnificent colonies, the strong daughter of our 
 love which in America works so earnestly for Christ. It is to 
 the whole Anglican communion that / appeal. The continuous 
 history of religious work in the Holy Land emphasises the 
 warning that, when work for God within its confines has been 
 placed in the trust of His servants, the neglect of it has entailed 
 its forfeiture. 
 
 The other point is to give the fullest reference I can to the 
 
41 
 
 words of the Archbishop of Canterbury, spoken at a great 
 missionary gathering of last year. They have attracted much 
 attention amongst the Churches of the East, and claim our 
 entire regard. Let us quote them : — 
 
 ‘ There is another point of immense importance. I do not 
 think we sufficiently recognise the importance of the Eastern 
 Churches for the Christianity of the future. I have said it 
 before in this place, and I am persuaded of it, that we sons of 
 Japhet are not the people who will bring back the people of 
 Islam. I believe they must be brought back by Oriental 
 Christians, and we must have close touch with Oriental Chris- 
 tians — who regard us with favour and affection, and who in 
 many respects are weak, oppressed, and down-trodden — and 
 give them the fraternal hand. But, more, I believe it is the 
 Oriental people who will bring back Christianity to the Eastern 
 world. I would therefore cultivate closer relations with Eastern 
 Churches, and would do all they will allow us to do in the way 
 of bringing Western knowledge of the Bible, Western belief in 
 the Bible, Western criticism of the Bible, and the knowledge 
 of the primitive condition and faith of their own forefathers, to 
 which we have striven — I would do all that can be done to 
 help, educate, cultivate, bring forward and raise these Eastern 
 Churches, for no sentimental views, but simply because they 
 must be the missionaries of the future. If we are training up 
 missionaries of our own, we ought to be doing our best to train 
 up Orientals as the great missionaries in the East. It is in this 
 direction that I see the restoration of the Old World to Christ.’ 
 Now, I believe that the Primate has not spoken thus of 
 himself alone, but that in his high office in the Church he has 
 been moved to utter words of truth and solemnity. But help is 
 wanted, and that from the foremost sons of the Church ; and it 
 is not an enterprise that will cost us nothing. We must have 
 those in community here who are fitted by education, study, 
 and inclination, to translate between the two Churches such 
 works as will bring us into better acquaintance than we now are, 
 and in other ways to confer with them. 
 
 The time may not be yet fully ripe for action, nor have the 
 Churches yet girded themselves worthily for the enterprise. 
 
42 
 
 But there is an internal restlessness against inactivity, an effort 
 towards renovation rising within them, which in Palestine, 
 Syria, Egypt, Cyprus, and also in a yet wider circle, westward 
 and northward, is moving many minds. In one place it rises 
 from the laity towards the clergy, elsewhere it is the movement 
 of the clergy. But we must not undervalue those whom we 
 desire to rouse to higher life. We sometimes, and not always 
 justly, hear Eastern Churchmen grouped together as ignorant 
 and unread. In scholarship and in practical acquaintance with 
 patristic theology, representative Eastern Churchmen are often 
 superior to their critics ; whilst we have ourselves contributed 
 nothing original, or in translation, which can be called theolo- 
 gical literature, for the use of native congregations, nor much 
 that can give information concerning our Church. But still 
 there is much room for the schoolmaster and the scholar in 
 the East ; and we shall see that when there is a development of 
 education, and of that higher moral standard which education 
 greatly rouses, and which ignorance depresses, — and such a 
 quickening of spiritual life as God has breathed through our 
 own Churches, and which is beginning to stir within our sisters 
 also, they will gladly rise to take up that spiritual work which is 
 theirs, in which we hold present occupation, with their good-will 
 and sympathy. 
 
 This view concerns the whole future of our work in these 
 lands. It does not, of course, favour the undue concentration 
 of the direction of spiritual enterprise in the London offices of 
 Missionary Societies, which attained such development during 
 the long vacancy of this Bishopric, and which seems to menace 
 Church order and also the pledges given to other Churches 
 on the foundation and on the reconstitution of the Bishopric. 
 These contemplate the Bishop as the responsible centre of 
 English work in the East. With regard to this Bishopric, it 
 will then fall back upon its representative character, as one 
 sister amongst many which are Bishoprics of representation in 
 the Holy City. It will ever be be at home here amongst the 
 other Apostolic Churches, even as our Apostolic founders were 
 all at home within the Bishopric of St. James ; and under God’s 
 guidance its influence for good will widen. And then also 
 
43 
 
 those sons of Abraham — the sons of Ishmael and of Esau — may 
 listen to the tongues and follow the modes of thought which 
 they can understand. 
 
 And beyond these rises the outline of a work yet grander, 
 whose details we cannot foresee, when the Church of the 
 Hebreivs, so long waited for, may claim Her place in the sister- 
 hood of Christendom; and from Her late but divinely ac- 
 credited ministrations may at last react that spirit of revival in 
 the worship of Almighty God, which was from the beginning the 
 destined influence of Israel, and was so constantly refused by 
 him, a revival which may quicken the moribund Christianity of 
 the Gentile Churches,* which may heal their home divisions 
 and schism, and be to their faith as ‘life from the dead.’| 
 
 God grant that our day’s work may be directed by the Spirit 
 of Wisdom towards such issues as He has willed for this land. 
 May He make this Holy City the centre of the fulfilment of 
 His will in the reunion of the Catholic Church. May He give 
 to the Church intelligence of her call, and the love that shall 
 proffer means for its fulfilment. May work in the interest of 
 unity react upon all agents in that blessed cause. 
 
 * It is impossible not to notice a coincidence in date between the 
 revival of missionary work in the Church of England and the gift of her 
 Colonial Empire, with the vast Church membership which it includes ; and 
 also of the rise of a renovation within the Church at home which has been 
 her salvation. It seems as if the renewal of Church life at home, and the 
 gifts of temporal and of spiritual blessing in our colonies, are coincident 
 with our obedience to one part of the command of Christ as to missionary 
 work — that of missions to the Gentiles. What may be in prospect on our 
 obedience also to the other clause of our Lord’s command, in revival of 
 Jewish missions, who can say? It may help to solve one anxious home 
 problem, that of home reunion. And it may be that a similar blessing in 
 the restoration in the Churches of the East, of inter-communion with each 
 other, and the reunion of those severed from them to the Communion of 
 Rome, may reward the Eastern Church when she essays this charge of 
 Jewish missions, which is more intimately hers than our own. 
 
 + Rom. xi. 15. 
 
44 
 
 APPENDIX I. — Statistics of Work. 
 
 i. English Work. 
 
 
 O 
 
 •6 
 
 u 
 
 s 
 
 
 
 
 Holy 
 
 Communion. 
 
 Services. 
 
 
 04 
 
 ov 
 
 00 
 
 STATIONS. 
 
 X 
 
 5 
 
 -C 
 
 0 
 
 j 2 
 
 0 
 
 0 
 
 5 
 
 0 
 
 4 i 
 O 
 
 u 
 
 Clergy. 
 
 Congregatior 
 
 Communican 
 
 Sunday. 
 
 Week-day. 
 
 Holy-day. 
 
 >> 
 
 c 
 
 3 
 
 c« 
 
 V 
 
 V 
 
 * 
 
 Holy-day. 
 
 03 
 
 V 
 
 N 
 
 H. 
 
 « 
 
 K 
 
 Confirmed, 1 
 
 Egypt. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Alexandria 
 
 C 
 
 c 
 
 I 
 
 400 
 
 104 
 
 M 3 
 
 
 GF 
 
 2 
 
 
 F 
 
 *3 
 
 13 
 
 Cairo 
 
 C 
 
 c 
 
 I 
 
 400 
 
 153 
 
 M 6 
 
 1 
 
 F 
 
 3 
 
 3 
 
 
 13 
 
 22 
 
 Luxor * 
 
 c 
 
 
 I 
 
 80 
 
 35 
 
 W 
 
 1 
 
 
 3 
 
 1 
 
 F 
 
 
 
 Mena House * 
 
 c 
 
 L 
 
 I 
 
 50 
 
 30 
 
 w 
 
 
 
 3 
 
 2 
 
 F 
 
 
 
 Port Said 
 
 c 
 
 C 
 
 1 
 
 IOO 
 
 33 
 
 w 
 
 
 F 
 
 3 
 
 
 F 
 
 11 
 
 7 
 
 Ramleh 
 
 c 
 
 c 
 
 I 
 
 131 
 
 68 
 
 M 2 
 
 
 F 
 
 2 
 
 
 F 
 
 6 
 
 
 -Suez 
 
 R 
 
 L 
 
 z 
 
 •32 
 
 20 
 
 M 2 
 
 
 G F 
 
 2 
 
 
 
 7 
 
 
 Palestine. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Jerusalem 
 
 {Bishop's Chapel ) 
 
 R 
 
 L 
 
 2 
 
 35 
 
 20 
 
 W 
 
 1 
 
 F 
 
 2 
 
 12 
 
 F 
 
 1 
 
 2 
 
 Syria. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Beyrout 
 
 R 
 
 L 
 
 I 
 
 70 
 
 35 
 
 w 
 
 
 F 
 
 3 
 
 Z 2 
 
 F 
 
 2 
 
 7 
 
 Cyprus. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Larnaca * 
 
 R 
 
 L 
 
 1 
 
 *5 
 
 II 
 
 M 
 
 
 
 I 
 
 
 
 1 
 
 
 Limasol 
 
 C 
 
 C 
 
 I 
 
 18 
 
 ■3 
 
 M 
 
 
 
 Z 
 
 
 
 2 
 
 
 Nicosia 
 
 C 
 
 C 
 
 Z 
 
 140 
 
 40 
 
 M 
 
 
 
 2 
 
 
 
 5 
 
 
 * Season Chaplaincies. 
 
 Note. — C F = great festivals; F = all Holy days; M 3 = thrice monthly; W = Weekly. 
 
JEWISH WORK. (i. In Charge ok the Bishop. 
 
 Medical 
 
 Mission. 
 
 •■OusuadsiQ 
 
 -- : 
 
 •|utidsOH 
 
 : 
 
 JU'-’IS 
 
 ; 
 
 •c 68 i pauijyuo^ 
 
 
 Attendance. 
 
 *9SCJ9AY 
 
 
 •saqoaniQ 
 
 tr> irt - 
 
 5 
 
 s.vtdj' 
 
 CO r% : 
 
 •SUI9JSOJM 
 
 ♦no ; 
 r+> N : 
 
 •uoissiw 
 ui poziidna 
 
 
 Dav 
 
 Schools. 
 
 ' s l J iO 
 
 n « : 
 
 •s.coa 
 
 - : i 
 
 *sjooijDg Xcpong 
 
 - • ; 
 
 •r6gi ‘soisndcg 
 
 N • 
 
 •s3unaa|V 
 
 fO «-• \ 
 
 Services. 
 
 •sjnAnsaj 
 
 
 ••< E P-it 33 A\ 
 
 >o • j 
 
 •Xtrpung 
 
 n« j 
 
 Holy 
 
 Communion. 
 
 •S]BApS9j 
 
 lu'm S« | 
 
 
 - : : 
 
 •Xnpung 
 
 ££ : 
 
 •siireDiunuiino^ 
 
 no n : 
 
 •uoissij^ 
 ui pazud^a 
 
 « co • 
 
 •suoiunui 
 -rnoj j3qjo 
 
 
 *SM3f 
 
 : n r 
 
 •t]st[3ug 
 
 : 
 
 •sjaqDU^x 
 
 pun sisiqDajn^ 
 
 t'- ; 
 
 •-XSjaio 
 
 m - : 
 
 *p9SU9Dia 
 
 painjDasuo^ 
 
 : * 
 
 •uico-a jo qDJnqQ 
 
 OJOC : 
 
 
 rt 
 
 : : ^ 
 
 Z : : S 
 
 O 
 
 Q 
 
 Z ^ ' 
 
 O 
 
 ^ Cs, .fc. 
 
 z 
 
 O - 
 
 o 
 
 u 
 
 
 
 ropd 
 
 o 
 
 UE 
 
 z 
 
 2 
 
 •s >* 
 J3 « 
 
 § JS-O 
 = £ 2£ 
 ,3 rt u rt 
 
 O'— 
 
 OU 2 
 O _ 
 
 x2 
 
 "3 C 
 
 V -JZ 
 2 — 
 
 C k 
 
 U 
 
 .cO 
 
 0 e 
 
 1 I 
 
 °' J $ 
 
 sc « 
 
 ■O O « 
 
 — T. £ 
 
 ■g.g« 
 
 = J* o *0 
 «.£ tS 2 
 
 W 60 (J 
 
 Sf 
 
 ■5-g £ £ 
 
 -rt — 
 
 « M— (J 
 £ 2 « — 
 S> 2 « ^ 
 
 2 rt a *2 
 
 >v~ t* O 
 
 s * >> > 
 
 „ OJ «"** 
 .£•- fcJD 
 
 rt J- . 
 
 «ri« Z 
 K <; 
 «>-£ Q 
 je l a. 
 
 « fcj 
 •S v “> S 
 >'' C — O 
 
 rt 2 w 
 .1 < 
 . 1*1 s 
 
 lc^ 
 
 tf) O {? 
 ii *s •— 
 
 3 O-C 
 
 2 c y 
 
 c .8 3 
 
 O JZ 
 
 m 
 
 ,b Si M 
 
 ° a - ? 
 
 jjs§ 
 
 H « w 
 
 Medical 
 
 Mission. 
 
 *.tn>uad>!Q 
 
 
 •|ejidsOH 
 
 i : :- : : : : 
 
 •Jtf'-TS 
 
 I | • | ; fO • • ; • ; 
 
 *z6gl P91UJIJU03 
 
 : ; :::::: 
 
 •S|OOq3^ 
 qojniQ J»mO 
 
 A 
 
 6 
 
 erous 
 
 2 
 
 4 
 
 4 
 
 erous 
 
 8 
 
 erous 
 
 6 
 
 4 
 
 2 
 
 4 
 
 5 
 
 •^looqov; 
 
 )uauiuj9.\oQ 
 
 £ £ £ 
 
 - - gW-N- M g-MjCM 
 
 c c c 
 
 Attendance. 
 
 •93 cj»ay 
 
 NO : miOQQO w N CO CO o NAOO 
 
 m : inch o o m oo No^-M(i o co ] 
 
 •saqDjnq3 
 J0i| jo uioj j\ 
 
 co • co - o o co ^ nooo - Ninn 
 
 fO l 0>a0« t O' IAN N O 
 
 •SUIS[S0IV 
 
 m n^co o n o in io Nf 1 >t qn no 
 
 : nn«<o n ~ cs - 
 
 •uoissij^ 
 ui pszijdea 
 
 NO o : tN - N Nf N m NtXM • 
 
 NT. mmmMCIM CO : 
 
 Day 
 
 Schools. 
 
 -S I J !0 
 
 X 
 
 X 
 
 X 
 
 z 
 
 X 
 
 e 
 
 i 
 
 z 
 
 7. 
 
 I 
 
 •sXo a 
 
 -• CO N n N M)m -t M ^ M (1 H N 
 
 •sjooqog Xupung j 
 
 •z 6 gi ‘suispdug 
 
 •sSuijmiv 
 
 X t 
 o 
 U 
 
 
 ■.{ep-^s3 A \ 
 
 •Xnpung 
 
 •si^ips^j 
 
 •XEp-^saw 
 
 •Xnpung 
 
 •SJUEDIUIUUUJ03 
 
 *U01SS1J\[ 
 
 ui pazi’jdng 
 
 saipjniQ 
 
 ■»VO 
 
 •$UI3lS0J^ 
 
 •qsiiSug 
 
 •saaqo^x 
 
 pun sjsiipsjn;) 
 
 •XSJ3I3 
 
 ■uioo-g jo qojTHQ 
 
 fON <0 MO O CO O 00 W t>* m 
 
 « m no m m nj-oo n npn ■♦ncioo 
 
 N »*. n»- N •*•■*■ N N « N W CO N 
 
 o : c : : o : o : : : o 
 
 S S' 
 
 ro in O -1- O H o : : N ~ ONO 
 
 <N h o h (Ji t>. . .CO MO 
 
 : m co ; o : o o i z i o o 
 
 : o oo ; c*» -nj- : : t>» ; 
 
 n o> ^ moo mn no vo mom tj- m 
 
 w N M cm • w 
 
 
 
 • rt o • 
 
 rt * « 
 
 2 6 
 
 :0 
 
 - rt - 
 
 X X in 
 
 N.B.— None of the Churches in the hands of the Church Missionary Society are consecrated or licensed. 
 
. 
 
 ♦ 
 
 * 
 
 . 
 
 
 
 
 
 
 
 
 * 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 
 
 iS93-