at the message which "Fiddler Joss" had entered St. Giles's to
speak to the poor and suffering lay in the second and undelivered
portion.

DEAN STANLEY.

On St. Andrew's Day, 1875, I was present at two memorable services in
Westminster Abbey. For many years during Dean Stanley's reign this
particular day had been set apart for the holding of special services
on behalf of foreign missions. What made this occasion memorable in the
annals of the Church was the fact that the evening lecture was delivered
by Dr. Moffat, a Nonconformist minister who, in the year after the
Battle of Waterloo, began his career as a missionary to South Africa,
and finally closed his foreign labours in the year when Sedan was
fought. As being the first time a Nonconformist minister had officiated
in Westminster Abbey, the event created wide interest, and lost none of
its importance by the remarkable sermon preached in the afternoon by
Dean Stanley.

The Dean took for his text two verses, one from the Old Testament, the
other from the New. The first was from the 45th Psalm, and ran thus:
"Instead of thy fathers shall be thy children, whom thou mayest make
princes in all the earth." The second was the 16th verse of the 10th
chapter of the Gospel of St. John: "And other sheep I have, which are
not of this fold: them also I must bring, and they shall hear My
voice; and there shall be one fold and one shepherd." Thus the verse
runs in the ordinary translation, but the Dean preferred the word
"flock" in place of fold, and used it throughout his discourse.
Referring to an address recently delivered by Mr. W. E. Forster on
"Our Colonies," the Dean observed that the right hon. gentleman had set
himself the task of considering the question, "What were to be the
future relations of the Mother Country to the Colonies?" The Dean
proposed to follow the same course, with this difference: that the
empire of which he had to speak was a spiritual empire, and the question
he would consider was what ought to be the policy of the Church of
England towards fellow-Christians separated from it on matters of form.

There were, he said, three courses open to the Church. There was the
policy of abstention and isolation; there was the policy of
extermination or absorption; and there was a middle course, avoiding
abstention and not aiming at absorption, which consisted of holding
friendly and constant intercourse with Christians of other Churches,
earnestly and lovingly