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THIS BOOK
IS FROM
THE LIBRARY OF
Rev. James Leach
v^
HANDLEY CARR GLYN MOULE
Digitized by the Internet Archive
in 2010 with funding from
University of Toronto
http://www.archive.org/details/handleycarrglynmOOharf
The Right Revd. HANDLEY CARR GLVX .MOri.K, d.d.
Lord Bishop of Durham.
Presentation portrait. 191 4- (At Auckland Castle),
By Hii^h G. Riviere.
HANDLEY CARR
GLYN MOULE
BISHOP OF DURHAM
A BIOGRAPHY
BY
JOHN BATTERSBY HARFORD
AND
FREDERICK CHARLES MACDONALD
HODDER AND STOUGHTON
LIMITED LONDON
Printed in Great Britain by
Richard Clay & Sons, Limitbx^
bungay, suffolk.
PREFACE
The writers of this Biography were closely associated
with the late Bishop, at different periods. To the one
has fallen the task of recording the story of the first
sixty years, to the other the nineteen years of the
Episcopate.
Though the two periods are treated quite separately,
each writer being responsible for his own part, the two
are necessarily bound together, since the life in Auck-
land Castle can only be rightly understood by a careful
study of the hfe at Fordington and Cambridge.
Writers and Readers alike are indebted to a large
number of friends who sent cherished letters : Mr. G. T.
Moule of Hang-chow sent some hundreds of letters
addressed to his father the late Bishop George Moule
and to himself, over a period of forty-three years ; and
the Rev. Arthur Sinker sent almost as many, addressed
to his father, the fruit of a friendship begun in College
days, and ended only with the death of Dr. Sinker. Mr.
C. W. Moule and Mrs. De Vere gave most valuable aid,
the one in respect of the earlier years and the other of
the later. In Part II His Majesty's approval has been
graciously given for the Coronation Chapter, and the
reference to the Bishop's last visit to Windsor. Other
help is acknowledged in the course of the book.
The Revs. E. M. Maish and A. C. McNutt have given
unwearied work in preparing Part I for the press; the
Rev. G. A. Schneider and Canon David Walker have
helped in the Ridley Chapter, and the Rev. J. Rankin
has done the same with regard to the Bishop's published
books. But the greatest assistance of all has come from
Dr. Eugene Stock. His knowledge and strength and
vi PREFACE
time have been constantly given, and without his aid
Part II could never have appeared.
To the Durham writer it has been a special privilege to
be allowed to share in recording the loving kindness of
the Bishop, with whom it was his misfortune at times
to have differences of opinion.
But while acknowledging abundance of help, the
writers end their task with a sense of its incompleteness.
Such wealth of material might have produced a better
book. But they leave it, with the humble prayer
that, such as it is, it may perpetuate the memory and
the inspiring example of one who was in very deed a
Man sent from God.
St. Matthew's Day,
September 21, 1922.
CONTENTS
PART I
PAOB
CHAPTER I
FORDINGTON VICARAGE AND ITS INMATES (1841-1859) 1
Birth — Old-world surroundings — Fordington — Parents —
Brothers — Home life and education — The Revival of 1859.
CHAPTER II
CAMBRIDGE IN THE 'SIXTIES ..... 16
In lodgings — Cambridge Scholarship — Private tutors —
Whewell — Sedgwick — Thompson — Undergraduate friends —
Second Trinity Boat Club — Trinity — Foundation Scholarship
— C. J. Vaughan— W. E. Gladstone.
CHAPTER HI
UNDERGRADUATE DAYS (1860-1864) .... 26
Prizes and Medals — Apollo at Pherce — Church Missionary
Union — Doubts and questionings — " Second Classic."
CHAPTER IV
BACHELOR OF ARTS. MASTER AT MARLBOROUGH (1864-
1867) 37
The Parallelepiped — Visit to Switzerland — Pupils — First
Class in the Voluntary Theological Examination — Mastership
at Marlborough — Election to Fellowship at Trinity — School
experiences — Tennyson — " Conversion. ' '
vii
viii CONTENTS
PAGE
CHAPTER V
ORDINATION AND FIRST CURACY (1867-1872) . . 50
Ordination at Ely — Fordington Parish — Dorset Clerical
Society — Ouranitts — Preaching — Literary Work — Seatonian
Prize Poems — Dorchester Poems — Call to return to Cambridge
— Fordington Pulpit.
CHAPTER VI
CAMBRIDGE AND FORDINGTON (1873-1880) . . 64
Changes at Cambridge — Dean of Trinity — The Choir —
Undergraduate friends — The Round Church — University
Sermons — Examiner — Boating on the Severn — Mother's
death — Return to Fordington — Commentary on the Epistle
to the Romans — Father's death — Letters from Thomas
Hardy — Farewell to Fordington — The Garden Door.
CHAPTER VII
RETURN TO CAMBRIDGE, MARRIAGE AND HOME LIFE . 80
Examining Chaplain — A busy Term — Ridley Hall — Harriot
Mary Elliott — Marriage — Wedded life — Children — Life at
Ridley Lodge — Amusing letter to nephew.
CHAPTER VIII
RIDLEY HALL 91
Origin of Hall — Moule as first Principal — Opening gatherings
— Buildings — A day's work — Colleagues — Inner life of the
Hall.
CHAPTER IX
THE RIDLEY FELLOWSHIP 103
Relations with colleagues and with old students — ** Grave
and Gay" — Reunions — Presentations — Revisits to Ridley.
CHAPTER X
UNDERGRADUATE MOVEMENTS AT CAMBRIDGE (1870-
1900) . 113
Daily Prayer meeting — Cambridge Inter-collogiate Christian
Union — Moody and Sankey — Holiness meetings — The Cam-
bridge Seven — Moule's influence — Henry Martyn Hall —
Sunday Evening Bible Readings — Douglas Thornton, etc.,
etc. — Summing up.
CONTENTS ix
PAOB
CHAPTER XI
INNER LIFE AND THE KESWICK MOVEMENT . . 126
A great crisis — Conventions at Oxford and at Keswick — 2^he
Law of Liberty in the Spiritual Life — Polmont — Surrender and
Trust — A new fulness of life — Addresses to University
Church Society — Letter to Record — Speaker at the Keswick
Convention — Last message.
CHAPTER XII
IN PULPIT AND ON PLATFORM . . . . .135
(I) Evening Lecturer at Trinity Church — His message —
Fundamental convictions — Sermon on The Future State —
(II) University Sermons — The Chapel Royal, Whitehall —
Cathedrals and Westminster Abbey — Quiet Days — Ordina-
tions — C.M.S. Annual Sermons at St. Bride's — (III) Islington
Clerical Meeting — Mildmay Conference — C.M.S. at Exeter
Hall — Church Congresses — Conventions — Dublin —
Birmingham.
CHAPTER XIII
NORRISIAN PROFESSOR OF DIVINITY . . . ,150
Elected Professor — Cannes — Inaugural Lecture — Addresses
on Christian Doctrine — Death of Queen Victoria — Sermons
and Addresses — Christian Social Union — The Evangelical
School in the Nineteenth Century — Illness of daughter — Call
to Durham — Farewell to Cambridge.
CHAPTER XIV
IN VACATIONS ........ 159
Switzerland — Scotland — England — Cycling tours — Greece,
Palestine and the Levant.
CHAPTER XV
AS AUTHOR ........ 168
(I) Works of Theology — D.D. degree — Roimd Table Con-
ference — (II) Expositions and Commentaries — Biblical
criticism — (III) Devotional writings — Christus Consolator
and other war writings — (IV) Miscellaneous — Literary —
Biographical — Archaeological.
X CONTENTS
PAOE
PART II
CHAPTER I
CALLED TO THE EPISCOPATE . . . . .185
Lord Salisbury's ojSer, received in Switzerland — Reply
accepting — Chorus of approval in papers — Election —
Letter of Bishop Elect to Diocese — Confirmed — Consecrated
in York Minster — Homage to King Edward — Enthroned —
Welcomed — First Confirmation — Baby's letter, " Bishop !
why were you made Bishop ? "
CHAPTER II
WINNING HIS WAY . . . . . . .192
Letter to Preb. Eardley-Wilmot — Dread of an " Evangelical
failure " — Friendship with Canon Body and Rev. W. T.
Jupp — Antagonist Vicar won — A breach of Church order :
" The Bishop won them, not they the Bishop " — His life
was the power — Statement of his own stand as Evangelical,
and his relation to men of other schools — Reaches Lord
Reading's ideal of sympathy — Recognized by all as Father
in God.
CHAPTER III
THE BISHOP AND HIS CLERGY . . . . .199
His ideal — Assistant Bishops — Bishop of Jarrow's tribute —
Domestic Chaplains — " Gehenna ! " — Ordinands — " Glass of
wine " — Sayings from an address — Greek Testament read-
ings — Lowered standard of men — Patronage — Letters to
Clergy — Auckland Brotherhood — Clergy from abroad —
Shrewd observer — " Vicar surprised " — " Twenty years !
never " — Visitation luncheon — Woes of a Bishop — " Spare
me a little " — Lay Help — Mr. Greenway's story.
CHAPTER IV
IN THE DIOCESE ....... 210
Not an organizer or leader like his predecessors, yet with his
own special gifts — And failures — " Nothing but the Holy
Ghost " — Glimpses of his secret walk — Confirmations —
Roman Catholics — Evening Commimion — The use of Incense
— Reservation and Fasting Communion — Prayers for the
Dead — The National Mission — " Not a Bishop in Christen-
dom like him " — A Spiritual gift transferred — Dismissal
service in Durham Cathedral — Preventive and Rescue
Work — Deceased wife's sister — Sotting forward peace —
Adornment of churches — Presented with his portrait — Mr.
Hugh Riviere's recollections — " The Lion Tamer."
CONTENTS xi
PAOK
CHAPTER V
IN THE INDUSTRIAL WORLD ..... 231
Stanley Pit disaster — Aged miners' parties at Auckland —
Letter from Mr. J. Wilson, M.P. — Hymn for minors — Bishop
goes down a pit — Bishop as Rochabite — Letter to TimeSf
" Publicity and Strikes " — Sympathy with unemployed —
Pleading for peace with employers and employed — Visits a
Labour Exchange — Message to Trade Unionists.
CHAPTER VI
IN WIDER FIELDS ....... 243
The Diocese was his life — Statesman's life no attraction — His
view of the House of Lords — His high position in CM S. —
British and Foreign Bible Society — Conducts Devotional
Day at Lambeth — At Pan-Anglican Congress — Story of
Archbishop Temple, " Say No, sometimes " — At Lambeth
Conference, 1908 — Chairman of Group Committee on
" Unitas Fratum " — His opposition to lay ministration at
Holy Communion — At Convocation — His rendering of the
Latin Litany — Archbishop Maclagan's appreciation — Ad-
dress to the King on his Accession — Address to the Arch-
bishop on return from America — Bishop of Wakefield's
tribute — Bold stand on Kikuyu controversy — Visit to
Dublin for Hibernian C.M.S. Centenary — Sermon at Liver-
pool to medical profession — His reply to "A Challenge
to Bishops."
CHAPTER VII
THE BISHOP, "supporter" TO THE KING AT TWO
CORONATIONS ....... 257
Ancient privilege of Bishop of Durham to support the Sove-
reign crowned — Bishop Moule one of only four since the
Conquest to attend twice — His proximity to his successor,
Dr. Henson, on August 9, 1902, and June 22, 1911— The
changes in personnel at the two Coronations.
Kjng Edward's Coronation
Scene in the Annexe to the Abbey — Arrival of King and
Queen — Procession up the Nave — Recognition — Service —
Oaths — Anointing, etc. — Coronation — Touching scenes
during the homage — Coronation of Queen Alexandra by
Archbishop of York — The King's thought for the Arch-
bishop — March back to the Annexe.
King George's Coronation
Rehearsals — Pilgrimage to the Abbey — Long waiting in the
Annexe — Sights and Soiinds — King and Queen arrive —
Recognition — Archbishop Lang's sermon — King George's
appearance — Coronation described — Homage — Prince of
Wales, " ingenui vultus puer " — Queen Mary crowned —
Bishop Moule holds the King's crown — Returning procession.
xii CONTENTS
PAGE
CHAPTER VIII
THE BISHOP AND THE GREAT WAR .... 272
" A Church leader of some use " — The Bishop and the Quaker
lady — Appeal to clergy as combatants — A conscientiously
objecting Vicar — Bishop's reply — Letter on " Love your
enemies " — Indignation at outrages in Belgium — Greetings
to the troops — Sermon to Cadets at Trinity College, Cam-
bridge — " Tell us how to die " — Sermon in Durham Abbey
— Estimate of Grerman outrages — Call to prayer — Holiness
of patriotism — " Christus Consolator," etc. — Message to
D.L.I, at Archangel and their answer — Bishop in an air raid
at Hartlepool ; " ]Slo fear, if you lead a good life " — Visiting
the scene of disaster — Confirmation during an air raid scare
— Jim Anderson's grave at Beamish; Bishop's verses
thereon — View as to the coming Peace, and necessary
retribution on Germany — Speech at Sunderland after the
Armistice — Teaching at War Memorials — Fallacy of a soldier
going to heaven " washed in his own blood " — His godson
wins the V.C. — '* Oh may the commimity remember indeed
such self -sac rificers."
CHAPTER IX
THE PASTOR AND TEACHER ..... 286
His pastoral instinct — A clergyman's son — A young actress
— Erny Middleton — Bishop Gore — Bishop of Norwich — Lord
Halifax — A Durham layman — A Danish minister — Rev.
Rowland Bateman — Sermons at St. Ignatius — At Gateshead
— Spiritual letters on " Overcoming in Him," on " Hope
where no hope is seen " — Dogmatic teaching — The Virgin
Birth — O.T. criticism — Nearness of our Lord's return.
CHAPTER X
THE SCHOLAR BISHOP ...... 298
The Scholar not spoiled in the Bishop — His recreation in the
Classics — Canon Cruickshank's story of Virgil for a journey
— Alceatis suggested in Auckland Park — His letters to the
Master of Trinity recalling Cambridge days — Memories of
Trinity worthies — Visits Rome in 1907 — Translations from
the Georgica, and Statins — His appreciation of hexameters,
and Virgil's rhythm — " Poor fellow, his literature only letters
from aggrieved clergy ! " — The Bishop in a Nursing Home;
" Sit down, Number Three "—Bishop Eden's verses, " The
Enthronement of Tertius " — Scholarship and fun — Euripides
or Sophocles, Homer or Virgil — The Bishop's delight in Pope
— Lyric poetry of that era — Speech on Milton and article
on Milton — Miltonic Founders' Day Hymn for Durham
Abbey — " Cowper has the spirit of Horace " — Tradition of
Cowper's death-bed joy — Dr. Moulo no " Greek-play
Bishop " — The motive of all his scholarship.
CONTENTS xiii
PAOE
CHAPTER XI
THE MAN HIMSELF ....... 309
His successor's tribute — Dr. McCuIlagh on his physique — His
athletics as Bishop — His Diary — R(^gularity — Early " walk '
with God" — "Bishop Moulo's Walk" in the garden — Bible
reading — His methods explained — Peggy Tulip — His delight
in children — Hockey and ducks and drakes with boys —
Babies at Monkwearraouth — Three small friends at Auck-
land at the Zoo — Margaret's birthday poem — Joyce Barton
— Retentive memory — Repeats poetry as ho walks — Con-
stantly learning more — Learns 119th Psalm — His sympathy
— Temptation overcome — Quick temper — Joy in music —
Sense of humour — Roman Catholic lady's tribute — Mrs.
Booth - Clibborn — His motor-car — Chauffeur Hubbins —
Bishop's courtesy to a maid — "A hero to his valet" —
Ernest's memories of his master.
CHAPTER XII
THE BISHOP AT AUCKLAND CASTLE .... 320
His delight in the history of Auckland Castle — Its " Diary "
and " Visitors' Book " through the Ages — Lightfoot's and
Westcott's studies — The heirloom pictures — Queen Victoria's
Coronation faldstool — Three Bishops' graves in the Chapel
— The ancient Banquet Hall — " The Palatine sits at meat "
— Edward III and Archbishop Laud guests of Durham
Bishops — Aged miners in the Chapel — The Bishop and his
guests, in Chapel services, in social intercourse — Diocesan
gatherings — The students — The Continuation Committee —
Daudi, King of Uganda — Visit of Her Majesty Queen Mary.
CHAPTER XIII
MRS. HANDLEY MOULE ...... 332
The Bishop's Memoir of her — Her interest in Ridley men —
Illness and death of elder daughter — Marriage of Mrs. De
Vere — Living for the Diocese — Her personal interests —
Love of music — Last illness — Recovery — Sudden death —
The Bishop " stedfast, unmoveable " — Dr. McCullagh's
story — Funeral — Memorial window — " Now she dwells in a
better country " — " My eyes are famished for her, but He is
with me, and she with Him."
CHAPTER XIV
HOLIDAYS 336
His youth of heart fostered by holidays — Busy work and
recreation — His sketches — " Duet with a dog " — Felixstowe
— Mrs. Allenby — Nurse Cavell's mother — Humshaugh —
xiv CONTENTS
PACK
Edmundbyers — Forest — Pastoral visits on the moors —
Dialect study — A glorious sunset — Cauldron Snout, a
strenuous day — Mrs. De Vere's home at Curragh Chase —
The haunt of litterateurs — Amid cottage homes — A link with
Spennymoor — Picnics — Killarney Pass — The Top of Ireland
— Lines in the Visitors' Book — His last letter to his
son-in-law.
CHAPTER XV
GOING TO STAND BEFORE HIS KING .... 342
Visit to Windsor — " Was it a parable of greater things ? " —
His last Good Friday and Easter sermons — Journey to
Windsor — Lodged in York Tower — At Dinner with their
Majesties — "Ernest's" account of the Chapel service —
" Cambridge to-morrow " — Arrives at his brother's home —
The President and the Bishop, reading and visiting old
haunts together — Increasing illness — Last written message ;
to Her Majesty the Queen — Mrs. De Vere's story of his last
days. Within sound of Trinity playing-fields — His wander-
ings in Missionary work — Mrs. C. Moule's and Nurse's
recollections — His last Commimion — Favourite Scriptures
and Hymns in illness — " Jesus is with thee — I know it "
— " All that could die of him " in Ridley Chapel — Funeral
service and last scenes in Cambridge — In Auckland Chapel,
Early Celebration on Ascension Day — Service in Durham
Cathedral — Procession across the River — Laid to rest in
Bow Cemetery — Bunyan's description of the " upper side "
of such a funeral.
APPENDIX
THE POWER OF THE PRESENCE AND ITS RELATION TO
THE HOLY COMMUNION ..... 354
BIBLIOGRAPHY ........ 364
INDEX ......... 373
ILLUSTRATIONS
Faring page
THE RT. REV. HANDLEY CARR GLYN MOULE, D.D., LORD
BISHOP OF DURHAM .... Frontispiece
FORDINGTON, DORCHESTER, FROM THE MEADOWS
FORDINGTON VICARAGE, DORCHESTER
HENRY MOULE, M.A., 1801-1880 . -j
MARY M. MOULE (uee EVANS), 1801-1 877 J
}
4
12
40
HANDLEY C. G. MOULE, 1864 ^
„ 1867-68J
MRS. HANDLEY MOULE (uee ELLIOTT) ... 88
HANDLEY C. G. MOULE, ABOUT 1888 .... 96
RIDLEY HALL REUNION, 1899 . . . . .104
H. C. G. MOULE, D.D., PRINCIPAL OF RIDLEY HALL,
CA]MBRIDGE, 1897 . . . . . .112
1910 200
THE BISHOP IN CORONATION ROBES, 1903 . . . 256
AUCKLAND CASTLE, FROM THE GARDEN . . . 320
ST. PETER'S CHAPEL, AUCKLAND CASTLE . . . 328
SV
PART I
FORDINGTON AND CAMBRIDGE
(184I-1901)
BY
JOHN BATTERSBY HARFORD, M.A.
CANON OF RIPON
CHAPTER I
FORDINGTON VICARAGE AND ITS INMATES (1841-1859)
In a small quarto volume the Rev. Henry Moule,
Vicar of Fordington, now a suburb of Dorchester, kept
a journal, in which he recorded the sermons he preached
and the parochial activities which filled his days. But
occasionally other events were given a place in the
record, and in December 1841 we come across the
following brief entry : " Thursday 23rd, Birth of
little H. C. G. M. In evening, though tired, took the
rest of Isa. xliii." ^ Seven weeks later we find this
entry : " Thursday 10th (of February), Hospital.
Baptism of my little Handley.^ After service I preached
on ' For as many of us as w^ere baptized into Jesus
Christ were baptized into His death.' In the evening
Bible Society meeting. ..." Thus in briefest possible
words were recorded the birth and baptism of the
eighth and youngest son, who was one day to be the
eighty-fifth Bishop of Durham. ^
He was to see a wonderful change come over the
world during the nearly seventy-nine years of his earthly
life, and was destined, in the providence of God, to play
a not unimportant part in leading the English people
safely over the transition from the old world to the new.
For it certainly was an old world upon which the
child's eyes looked in the 'forties. The railway was
1 The Vicar was preaching a course of sermons on Isaiah xl.
and following chapters in church on Thursday evenings.
2 The full name was Handley Carr Glyn, after two of his
father's clerical friends {see Chap. V., p. 53).
^ Seventy years later the Bishop wrote a charming account
of his old home, which he published under the title Memories of
a Vicarage. To this we are indebted for a large part of the
material used in this chapter.
B 1
2 THE LIFE OF BISHOP MOULE
unknown in Dorset when the Bishop was born. The
sound of the Emerald stage-coach coming in from
Hampshire, as it passed the Vicarage door with a
blast from the guard's bugle, was a daily note of time.
As late as 1852 he travelled with his mother by coach
from Bath to Dorchester. As a young child he watched
the cutting of the South-Western line through the
fields on the border of Fordington and the building of
Dorchester station. Then came the opening of the
line in 1847, with excited crowds gathered to gaze at
" the coaches that ran with never a horse." His first
railway journey was with his mother to Cambridge in
1850.
In the midst of these primitive surroundings stood
the ancient Vicarage of Fordington, close to the main
road from the east into Dorchester. It was a rather
low and long building, with a lawn in front and with
garden and playing-field behind. Near by, on a gentle
hilltop, where for at least fifteen centuries the dead
have been buried, the fine Perpendicular tower of the
parish church looked down upon the water-meadows of
the Frome and the trembling blue line beyond of the
Purbeck Hills. Fordington had been a purely agri-
cultural parish, separated from Dorchester by green
fields, but early in the nineteenth century it had begun
to be linked to Dorchester by a continuous line of
habitations, and this process continued until the village
became legally incorporated in the town. The densely
populated and undrained lanes of the town end of the
village harboured much vice and misery, and formed a
natural breeding ground for political disaffection,
showing itself in those days in riots and rick-burnings
and worse. To this parish came, as Vicar, in 1829,
*' a tall, noble-looking young man " — such was the
description given of him long afterwards by one who
remembered the old days, Mrs. Hardy, mother of
Mr. Thomas Hardy of literary fame, O.M. and F.B.A.
Henry Moule was of French ancestry and was born
in 1801. He went up with a Scholarship from the old
FORDINGTON VICARAGE 8
Grammar School at Marlborough to St. John's College,
Cambridge, and took his degree in 1821. A travelling
tutorship took him abroad for two or three years.
Returning home in 1821 he married and was ordained.
In the following year he was given sole eharge of the
large parish of Gillingham in northern Dorset, and so
well did he aequit himself that he was presented by his
Viear to Fordington. Here in 1829 he took up his
abode, and here he laboured for over fifty years for the
well-being of his people. It was very soon seen that
he was a force to be reckoned with in many directions.
Great contempt for religion was common in Fordington.
And when the new Vicar was found to be the preacher
of a gospel of definite and personal change of heart
and consequent devotion of life, he had much to bear
in the way of opposition and even of personal insult.
Careless groups at the churchyard gates reviled the
w^orshippers as they went in. Nor was the other side
of society much more favourable. At a meet of the
hounds Mr. Moule was discussed and pronounced to be
a "Methodist"; as such he was a person to whom
normal courtesies were scarcely due. But the Vicar
was not a man to be daunted. A group of earnest
workers soon gathered round him and his wife. Two
school houses were built and a large Sunday School was
organized. West Fordington was erected into a separate
parish and its church built in 1846. For many years
he acted as chaplain to the soldiers in the barracks.
Twice he fought the cholera, once in 1849, and again in
1854. With great courage and resource he " stood
between the living and the dead," and so dealt with
the position that no case of infection occurred in the
adjoining town. His youngest son never forgot those
solemn and memorable days. Fordington churchyard
was peopled with dreadful rapidity — there were six
funerals in one day. On the hot Sunday afternoons
Mr. Moule gave up his Church service and called the
people out into the fields for prayers, hymns and
preachings under the trees. The sight of the distant
4 THE LIFE OF BISHOP MOULE
crowd, as seen from the churchyard, was indehbly
imprinted on the mind of the boy of twelve. When at
last the plague ceased, the people of Dorchester held a
crowded meeting in the town hall and the Mayor pre-
sented handsome testimonial gifts wdth a warm tribute
of thanks and honour. Among the Bishop's papers
were found preserved some pathetic relics of these
terrible days — a list of thirty-nine parishioners who
died during the two months, September and October,
1854 ; lists of monies subscribed, and of how the money
was spent, partly on food, stimulants, rushlights, and
other necessaries, partly in payments for the burning
by order of infected bedding and clothing.
Mr. Thomas Hardy, in a letter to the Bishop in 1919,
refers to this time of visitation in the following terms :
" I well remember the cholera years in Fordington ;
you might have added many details. For instance,
every morning a man used to wheel the clothing and
bed-linen of those who had died in the night out into
the mead, where the Vicar had a large copper set.
Some was boiled there and some was burnt. He also
had large fires kindled in Mill Street to carry off the
infection.'*
But it was not enough to fight the actual visitation of
cholera. The shockingly insanitary state of many of
the dwellings of the poor summoned him to action.
He invented new and effective methods of sanitation,
still in use throughout the world. He addressed to
Prince Albert as President of the Council of the Duchy
of Cornwall, on whose property these undrained houses
were built, eight carefully reasoned letters in which he
set forth the plain facts and called for immediate reform.
Like another Charles Kingsley, he stood forth (to quote
his son's description) " a great messenger and prophet
of righteousness, fearing not the face of man, while all
the while infinitely removed from the murderous impulse
to fan the fire of class hatred in the course of a struggle
for right." At an earlier date he had shown no less
courage in facing ill-doing at the opposite end of the
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FORDINGTON VICARAGE 5
social scale. In the formidable time of the rick-burnings
in 1831 he organized patrols and served with them, and
meanwhile retained the good word of the poor.
This courage showed itself just as ready to fight moral
evil. With characteristic directness he spoke to Lady
Mary Frampton, the great lady of Dorchester, about the
vice brought to the parish by the annual races. " Is
that true, Mr. Moule? " she said; " then I can never
go again to what I have always regarded as only a
line English sport." She kept her word and, wonderful
to say, Dorchester races went at once out of fashion
and soon out of being.
His activities took so wide a range that they cannot
all be even alluded to : anything that promised to be
of service for the well-being of his people was to him of
deep interest.
" I can only look back upon him," writes his son,
" thankful that such a personality embodies to me the
great word Father ; a man so full of energy and capacity,
so absolutely simple, so entirely fearless, so free from
the seeking of his own glory, so ready both to bear
and do, a gentleman so true, a Christian so strong,
so spiritual, so deep, such a pastor, such a parent, such
a grandfather, such a friend."
Side by side with this noble father lived and laboured
a no less beloved and honoured mother. Of her the
Vicar does not hesitate to say : " I have often expressed
the opinion that my sons ow^e under God far more to
her than to myself, both of attainment and piety."
Mary Evans was the daughter of a City merchant.
She, too, was born in 1801, and her early years were
spent in a large pleasant house in Staining Lane, close
to St. Paul's Cathedral. The Evans came of an old
stock from Brecon, of w^hich another branch went to
Ireland and founded the house of Carbery. Her father
numbered] among his friends Crabb Robinson and other
literary men of his time. Her eldest brother w^as articled
to a solicitor along with Benjamin Disraeli; and the
6 THE LIFE OF BISHOP MOULE
future Lord Beaconsfield, travelling on the Continent in
1824, was the bearer to friends of her family in Heidelberg
of the news of Miss Evans' marriage to the Rev. H. Moule.
Her photograph in old age reveals decided character,
which manifested itself as a schoolgirl when she definitely
left Unitarianism, in which she had been brought up,
and when she joined the Church of England before her
marriage. In her way Mrs. Moule was as remarkable
as her husband in the variety and constant activity of
her life. She had to look after a household that generally
included some fifteen growing boys (sons and pupils).
At the same time she superintended the Girls' Sunday
School and was the friend of every scholar and every
teacher. Above all, she laid the foundation of the
education opassed into the study with the pupils ; and when grand-
children came in their turn to the old home they were
cared for and cherished with equal devotion.
" Wonderful and beautiful," wrote her son long after-
wards, " as I look back upon it, is the picture presented
by that home life of hers, with its union of unswerving
fidelity to the minutest duty, self-sacrificing dihgence
in all things, complete unworldliness of aim and habits
and a deep fulness of secret devotion ; all suffused with
a bright and animated cheerfulness, and a vivid power
of enjoying literature and art and nature; above all
with a wealth and warmth of human love, which was
always strong and beautiful in its constant flow that
knew no fall."
To the Vicar and his wife were born eight sons. Their
record is as follows :
Henry, the firstborn : graduated at Cambridge ; private
tutor and secretary to Earl Fitzwilliam and to the Duke
of Abercorn ; estate-manager in Galloway ; finally, the
honoured Curator of the County Museum at Dorchester.
A clever wood-carver and water-colour sketcher.
George Evans : scholar of Corpus Christi, Cambridge;
Senior Optimc and Third Class Classical Tripos ; curate
FORDINGTON VICARAGE 7
of Fordington ; chaplain of the Dorset Cottage Hos-
pital ; missionary in mid-China, 1857-1911; Bishop,
1880-1 90G; a learned seliolar of classical Chinese, and
published i)arts of the Prayer-Book and two Gospels in
Chinese; Hon. Fellow of Corpus, 1906.
Frederick : graduated at Cambridge in 1855; curate
of Fordington ; chaplain to Dorset County Asylum ;
vicar of Yaxley ; rector of St. Lawrence, Norwich ;
took a great interest in mechanics, in architecture and
in the science and art of bell-ringing.
Horace : won an Open Scholarship at Trinity College,
Oxford ; migrated to Cambridge ; won the Hulsean
University Prize with an essay on Christian oratory
in the first five centuries ; Master at Marlborough ;
coach for the Indian Civil Service in London ; assistant-
inspector under the Local Government Board.
Charles Walter : Corpus Christi, Cambridge, 1853 ;
bracketed First in the First Class of the Classical Tripos
of 1857, together with Sir John Seeley and two others ;
Master at Marlborough, 1858-1864 ; for over forty years
Classical Lecturer for his own and other Colleges ;
frequently University Examiner ; Tutor, later Librarian,
and finally Senior Fellow and President of Corpus
Christi College; Author of Musa Domestica.
Arthur Evans : C.M.S. College at Islington in 1857;
Missionary in China for almost fifty years ; Archdeacon
of Mid-China; Lambeth B.D. degree in 1878; Rector
of Burwarton in Shropshire, 1909-16 ; a master of
colloquial Chinese ; author of A Commentary on the
Articles, in Chinese, The Opium Question, Songs of
Heaven and Home, etc.
Christopher, the seventh son, died in infancy.
Handley Carr Glyn — the subject of this Memoir.
Few families can show such a record in one generation.
But the circle in the midst of which he lived and grew
up was not confined to his parents and his brothers.
Until he went to College, the Vicarage for a large part
of each year was the home not of the family only, but
of eight or nine sons of gentry whom the Vicar received
8 THE LIFE OF BISHOP MOULE
into his house that they might share with his sons in the
benefit of the education which he gave them. He
" was gifted with no common mental and physical
activity, with an abundant capacity for teaching and
management." In this work of education he was ably
seconded by a succession of curates, notably the
Rev. J. A. Leakey, to whom especially Charles and
Horace Moule owed much. Not a few of these pupils
made their mark in after life, both at home and in
overseas mission-fields. ^ The pupils came in February,
stayed till near midsummer, and returned in August
to work till near Christmas. The education received
was thorough and was strict.
The following extract from a letter, written by the
Rev. Henry Moule, gives an insight into the principles
and ideals cherished by his wife and himself and put
into practice in the education of their sons :
"... We both agreed in the determination not to
force learning to read at an early age. Many a child
acquires from such forcing a dislike to reading. But
unwilling to leave the children to themselves, she would
read to them as they were able to listen with interest,
especially from the Scriptures and Scripture hymns.
And bricks or a pencil or something to keep them
employed were always within their reach. Singing to
and with them was a daily practice. And to this and
to the pencil may be traced, I think, a taste for drawing
and music in all of them. Story-books as much as
possible and novels, whether in religious periodicals or
not, as long as we had control over them, we have kept
from our sons. One very important point with us has
been never to leave them to servants, and not to visit
in any worldly family. The Sunday we tried to make
as little gloomy as possible without any play. And I
am inclined to think that none of my sons, and few, if
any, of my pupils, would look back on our Sabbaths as
days of gloom. ..."
Such a regime would be called strict and puritanical
to-day, but if we may judge from the men it turned
1 Seep. 31.
FORDINGTON VICARAGE 9
out, \vc may reasonably question whether it was not
better calculated to develop steady fidelity to duty and
willingness to suffer hardships than the more easy-
going and tolerant licence ol" most modern homes.
History and travels and popular science and an abun-
dance of good literature suitable for boys — such as
JMilton, Scott, Longfellow, Carey's Dante, etc. — pro-
vided ample reading and developed the taste for serious
literature.
In his early years Handley was weakly and delicate,
and from time to time was sent to the seaside for change
and bracing air. But from the first he was favoured
by the stirring and active life which surrounded him.
His elder brothers and their schoolfellows would visit
him in the nursery and amuse him by dropping melted
lead into water and exhibiting the freaks of shape which
would result. A little later Horace and Charles would
come up to sit by the fire and read aloud the then
recent Lays of Ancient Rome, In the pages of Memories
of a Vicarage we may read how the little fellow, put to
bed early and left in the dark, mitigated only by a
rushlight ensconced in a pierced tin cylinder on the
floor, was terrified with the dread that some weird
creature, beast or bird, would come out of the dark and
overwhelm him; and how, many a time, when down-
stairs family prayers were proceeding at half-past nine,
he crept from bed and stole into the passage, eagerly
waiting for the murmur of voices in the Lord's Prayer,
the signal that the house would soon be alive again and
the dreaded solitude be over. Even at that early
period he learnt one of the greatest of life's lessons.
Times without number, morning and evening, he watched
his mother kneeling in long communion with her Lord
in prayer, and insensibly drew deep into his soul " the
thought, as a primary fact of existence, that prayer
was a work most real, most momentous." Often beside
his bed she would read him the fourth Psalm and teach
him how to " lay me down and sleep," with the certainty
that the Lord was watching. In the years before he
10 THE LIFE OF BISHOP MOULE
was old enough to join the pupils in the study his
mother was his devoted teacher.
From the first books were sweet to the growing boy,
though he also revelled in outdoor exercise and play.
But for four or five years of his boyhood reading was
seriously hindered by ulceration of the cornea of one
eye, and during these years he had an unwearied reader
in his mother, who hour on hour, while his eyes were
darkened, would pour beautiful or instructive literature
into his ears. He remembered in after years how, in
the summer-house of a friend's garden, she read to him
the child's edition of Uncle Torri's Cabin, when that
wonderful book in 1851 took the world by storm. The
Bishop always thought that he gained in the end in
the way of mental freshness by that comparatively
fallow time. And when he came under his father's
tuition, although it was a loss in some ways to miss
the experience of a Public School, he " had this, among
other compensating gains, that the strain of incessant
school competition and the excessive use of text-books
was spared him."
Not only his parents and official tutors gave them-
selves to the boy's education.
" Even in nursery days," writes the Bishop, *' the
mental influence of my brothers was strong upon me.
When a little later my weak sight hindered me for
several years, they kept the scholar's feeling alive in
their young pupil. Horace had a hundred charming
ways of interesting and teaching me, alike in scholarship
and in classical history. He would walk through the
standing corn, translating Hesiod to me. He would
draw a plan of ancient Rome with lines of pebbles on
the lawn. He made the Philoctetes a perfectly human
story to me. He had a wonderful faculty for imparting
grammatical precision and a living interest in the subject
matter and shedding an indefinable glamour over all we
read."
George, when his father's curate and his tutor in the
study, prepared Handlcy for Confirmation, and greatly
FORDINGTON VICARAGE 11
stimulated his interest in English literature. Now in his
rooms at the hospital, now by some clear and eddying
pool in the meadows, he would read with him Dryden
and Milton and Macaulay. For him also the future
Bishop, when about sixteen, committed to memory, in
Greek, the Epistles to Ephesus and Philippi, as well as
large pieces of English poetry by Cowper and other
writers.
Other boyish interests were not forgotten. Frederick
taught him the art of bell-ringing and the use of tools.
He could take part in ringing a simple peal, and at an
old lathe he turned many cups and boxes. Charles
and Arthur were devoted to fly-fishing in the beautiful
Frome, which threaded with its many branches the
level water meadows. Ilandley never learnt their art,
but, when twelve or thirteen, he was often out with
them on summer evenings to watch their sport and land
their prey. In the same delicious reaches of the river
he also learned to swim and derived endless enjoyment
from plunging into " its transparent, living, friendly
depths." In the field behind the house he joined in
games of cricket, football and hockey, " the last two
in a pre-scientific form," and at other times, going
further afield, he hunted for nests in the adjoining woods.
" What have I not owed," wrote Bishop Handley
Moule in 1913, " to my brothers? "
From early days he was fascinated by astronomy.
At the age of twelve, by dint of much saving and
begging, he acquired a small astronomical telescope
of his own, and later he obtained a larger and yet
a larger instrument, the latest being an excellent three-
inch achromatic, which in Durham days occupied an
honoured position on the hall table at Auckland
Castle. He erected a stand for his telescope on the
roof and often climbed to it on fine nights to gaze
at the stars.
Moreover, in considering the educative influences
which shaped and moulded the boy's mind we must
not forget the influence of his native town and country.
12 THE LIFE OF BISHOP MOULE
From the Vicarage garden at the back could be seen
to the right the ancient town of Dorchester, with its
tesselated pavements and other rehcs of the Roman
occupation, while in front ran '' The Walls," charming
boulevard-avenues, planted two centuries ago along
the lines of the vanished Roman walls. From the
Ridgeway, five miles off on the left, could be seen " a
glorious view of land and sea, Portland and the roads
in front, the Isle of Wight gleaming phantom-like in
the east, the Start in Devon just visible in the west.
It was something uplifting, an influence which entered
early into thought and fancy, to know that yonder
far-reaching line, dotted with prehistoric funeral barrows,
commanded such a view into the ample world." To
these stimulating influences near at hand were added
the joy and wonder of visits to the sea. " Within
twelve miles of the Vicarage door rises from the waters
one of the noblest coastlines in England, the sea-face
of the Isle of Purbeck. A charm of infinite mystery
and pleasure dwelt here to the child's eyes. What
rapture it was, on some June or September day, to hear
a whole holiday announced and an expedition to Lul-
worth Cove." A large party — parents, sons, pupils —
would climb upon a stage-coach and make their way
to " the white, seagull-peopled cliffs and far-foamed
sands of the glorious Channel." Everything around
him was calculated to rouse the imagination of a
thoughtful boy.
Delightful as are these reminiscences of the lighter
side of the life at Fordington Vicarage during the years
of childhood and youth, they must not blind us to
the steady months upon months of application, when
once the eyesight was fully restored, to the stern busi-
ness of education. Notebooks, full of exercises in
English, Latin and Greek, in geometry and other
studies, survive to testify to the excellence of the
education he received at home and to exhibit the first
beginnings of that future mastery of his own and of
classical tongues which was to be so eminent in after
-:-' CO
n O
ZC
-y —
>
FORDINGTON VICARAGE 13
time. How well he used his time was seen, when, as a
lad of sixteen, he went up to Oxford for one of the
first held Oxford Loeal Examinations and won a good
plaee both in Glassies and in English.
Remarkable men at times came to the Viearage,
who would influence the mind of the budding scholar.
Professor Conington was a friend of the brothers, and
" I still hear," says the Bishop, " the great scholar's
voice and some of his phrases, specimens of his rendering
of Virgil's Eclogues.'' Another day the Vicar found
the world-famed comparative anatomist, Professor
Owen, in the Museum examining its treasures, and
brought him home. " Well do I recall the grey-
green light in his eyes and the kindly brilliance of his
talk."
In April 1856, when Handley was fourteen, there
was founded the Fordington Times Society. This
Society consisted of the Vicar and his wife, their sons
and pupils, the curate and clerk. Meetings were held
weekly during term-time. Some half-dozen original
contributions in prose or verse were read at each sitting.
When it came to an end in December 1859, fifty-five
of these contributions were collected and printed for
private circulation in a slim volume entitled Tempora
Mutantur, " H. C. G. M." was the author of seven of
them, all but one being in verse. Already may be
seen in these juvenile essays something of the literary
power which was to manifest itself afterwards in so
many different forms.
At a still earlier date we can trace the first beginnings
of that love for foreign missions, and especially for the
C.M.S., which became so inwrought into the very
fibres of the Bishop of Durham's being. When he was
just ten years old, h© and other small people joined
together to form a Children's Missionary Association,
Handley was elected Treasurer and Secretary. His
minutes of the proceedings still survive. At the first
meeting he explained the objects of the Association.
viz., to send out parcels of clothing and Testaments
14 THE LIFE OF BISHOP MOULE
to various mission stations in Africa and India. At
another he occupied the chair, and, " after a short
address, read an account of Dr. Krapf's Mission in
East Africa out of the Juvenile Instructor,^' H. C. G. M.
was the largest juvenile subscriber. In an account-
book, begun in 1851, alongside of purchases of a cross-
bow, battledore and shuttlecocks, magic-lantern slides,
Travels of Marco Polo, etc., there is entered week by
week " C.M.S. \dy and occasionally larger gifts at
meetings of the Association. His missionary box in
1851 and 1852 brought in 165. M. and £l 2s.
Nor did the boy forget that charity begins at home.
At an early age he became a proud and very juvenile
teacher in the Sunday School.
One other mighty influence on the mind of the growing
boy, of which he would speak with enthusiasm to the
end of his life, was the Revival of 1859. This spiritual
movement, which spread like a great tidal wave across
the United States and the West Indies and touched even
ships in the Atlantic, profoundly influenced the North
of Ireland. Here and there in England it was the same,
and Fordington was one of the scenes of Divine awaken-
ing. The boy of seventeen saw the church thronged to
overflowing and the large schoolroom packed night
after night. No great preacher was there. The very
simplest means carried with them a heavenly power.
The mere reading of a chapter was enough. Hundreds
before his very eyes were " awakened, awed and made
conscious of eternal realities.'* The Revival passed, but
the results remained. A great social uplifting followed
the Revival ; a vigorous movement for temperance and
thrift arose spontaneously among the people, and it
was fostered and organized by the Vicar and his friends.
These scenes could not fail to stamp themselves indelibly
on the impressionable heart and mind of the Vicar's
youngest son.
In October of the same year he went up to Cambridge,
a clever lad, with but little knowledge of the world and
its ways, but with a mind well trained and stored with
FORDINGTON VICARAGE 15
classic lore, and eager to take his chance in the race for
learning and its rewards. But, above all, he carried
with him the memory and traditions of a home
where he had seen lived out before his eyes day by
day by his parents a life of devoted service to God
and man.
CHAPTER II
CAMBRIDGE IN THE 'SIXTIES
Handley's father was a graduate of Cambridge,
and several of the sons had already followed their
father there. It was therefore natural that when the
help of his brother Charles made a college course pos-
sible for the youngest son it was to Cambridge that
he too went.
It must have been a somewhat strange experience
for the lad who had never been away to school, when,
in October, 1859, his father brought him up from the
Dorset village, and lodged him in the solitude and
independence of rooms at 11, Free School Lane (now
demolished). He was not quite eighteen, and came up
for a year's preliminary coaching before matriculation.
Lecturing in 1913 on " My Cambridge Classical
Teachers," before the Durham and Northumberland
Classical Association, of which he was in that year
elected first President, the Bishop thus described the
period of classical work at Cambridge into which he
now found himself introduced :
" I contemplate that period now from the clear
elevation of half a century. And I do not hesitate to
call it, from the viewpoint of classical culture, a period
distinguished by a fine character of its own. ... I
found myself the pupil of men who were as vigilant of
the sacred letter of Homer or Horace, as ever a Bentley
or a Porson could be, but who also saw the immortal
authors ... as men who felt and who thought. . . .
Their admirable scholarship was warmed with a genial
humanism. And as yet it was not overweighted by
the more recent great development of specialization.
16
CAMBRIDGE IN THE 'SIXTIES 17
Is it too bold a thing to say that there was more room
fifty years ago than now for a certain wholeness and
perfection of personal culture? Certainly not a few
of the Cambridge scholars of the 'fifties and 'sixties, in
my grateful and reverent memory, appear as men who
very nearly approached the ideal of the xaXoxdyaOog,
complete in the essentials of a culture, elevated, strong,
of a singular harmony, and consonant absolutely with
a personal character as pure, true, friendly, as could
be."
All this could hardly be realized by the young student
at the time, but it is easy to see how half unconsciously
his ideals of scholarship would be moulded and formed
by the admirable exponents of the classics under whom
he studied. In his lecture the Bishop dwells upon the
memory of ten such men. He begins with Henry
Sidgwick,
" my first private tutor. When he first taught me,
in his pleasant oak-panelled room in Neville's stately
court, he looked, and indeed still almost was, a boy.
The face was round and ruddy. There was a w^onderful
light in his large and rather prominent grey eyes, and
the slightly stammering voice never spoke but to the
purpose. Senior Classic and Wrangler that year (1859),
he was an excellent teacher, and I owe much to his
minute and thorough reading of selected authors with
me and to his clever and careful correction of my
compositions. . . .
" The private teacher," he continues, " to whom, for
a year before my degree, I owed more in the way of
classical progress was Sidgwick's brilliant rival, Arthur
Holmes, second in the list when Sidgwick was first.
He had the indefinable power of complete sympathy
with his subject, and a contact with his pupil's mind
w^iich enabled him to teach wdth the least possible
show of teaching, w^orking as it were along the lines of
my mind as much as of his own. . . .
" My one other private tutor, Frederick Paley (a
great-nephew of the Archdeacon), was deeply learned,
an ardent literary student, a most stimulating con-
verser on scholarship and antiquities. He would
sometimes, in his kindness, walk with me in the fields,
c
18 THE LIFE OF BISHOP MOULE
and then how freely he would pour out his literary
thought and knowledge !
" October, 1860, the October of an almost sunless
year, saw me entered at Trinity. What grand per-
sonalities Trinity then contained ! The Master was
William Whewell, who had been Senior Wrangler in
1816. Son of a carpenter at Lancaster, ... in 1841
he sat in that seat of singular dignity, the Master's Stall
in Trinity Chapel. His grand presence, his mighty
brow, his large voice and his manner of unaffected but
inevitable authority made him an impressive figure.
His knowledge was vast. His heart all the while was
deep and true.
" The Vice-Master of my first days was Adam Sedg-
wick. He took his B.A. degree in 1808, so that his
memory went easily back to Trafalgar (1805). Sedgwick
was one of the fathers of English geology, and had been
Geological Professor since 1818. His deep-cut, animated
face, with the light on it of a mind immortally young
and growing, seemed to carry a geological grandeur in
it. In 187^, when I was Dean of the College, he sank
away to rest, at eighty-eight, rejoicing in his Saviour.
" My College tutor and first College lecturer was
Joseph Barber Lightfoot, afterwards Lady Margaret
Professor of Divinity, and yet later Bishop of Durham ;
mighty master of Apostolic and sub-Apostolic literature,
strong defender of the faith, shepherd of the people,
illuminating teacher of his young pupils in those distant
Cambridge days. In 1860 he was young for a college
tutor, not more than thirty-two years old. In June,
1860, I called upon him in his rooms, the rooms which
had been Isaac Newton's nearly two centuries before,
and asked to be entered on his list of freshmen. Des-
perately shy was I ; and he, if I do not mistake, felt a
little shy too, for it was his nature so to be. He exer-
cised from the first a very powerful influence on me,
by the magnetism of the great goodness of his per-
sonality and the true-hearted kindness which looked
always through his reserve. His was a life of unswerving
diligence. No man ever loitered so late in the Great
Court that he did not see Lightfoot's lamp burning in
his study window; and the most regular worshipper
in morning chapel at seven o'clock always found Light-
foot there with him. But to us he was not the divine,
CAMBRIDGE IN THE 'SIXTIES 19
but the tutor and the lecturer. His strong points were
unfaihnfT thoroughness of knowledge and unsurpassable
clearness of exposition and instruction. Great was my
sense of loss when, in 18G1, he resigned his tutorship
to become Hulsean Professor of Divinity, liut his
place was supplied by two noble-minded scholars and
men, Robert Burn and James Lempriere Hammond.
lUirn, author of Rome and the Campagna, w^as a very
kind friend to me, and wdien in 1905 he passed away,
wdiispering with his last breath his unshaken faith in
Christ, I felt a personal bereavement. Hammond also
deserves and has my affectionate ave atque vale. He
gave us a course of lectures on Livy, to which all his
pupils in those strict old days were obliged to go;
and one of the happiest moments of my life w^as when
he had called me to stand up in my blue gown and
construe the Prooemium, and then, when the nervous
performance was over . . . said, ' I don't think I can
improve much on that.' I record this just to emphasize
the power for help that lies in the hands of the teacher
who knows how to encourage. Then, further, Ham-
mond helped me in a way more personal by doing
w^hat in those days w^as rare — offering me occasionally
free private teaching. 1 w^as poor and w^as glad to
have for the time so excellent and uncostly a substi-
tute for the ' coach.' I can never forget his generous
care.
" The one University Professor whose lectures I
attended w^as William Hepworth Thompson, friend of
the Tennj^sons, Professor of Greek, and for twenty
years (from 1866) Master of Trinity.
" He was a consummate lecturer. His lecture-room
adjoined his own rooms and could be entered from
them ; it was part of a certain myster}^, which in those
days seemed to us young folk to surround the Professor,
that he usually appeared at his desk, pale and stately,
before any one happened to observe that he had come
in. He ahvays had a large audience, willing and
expectant. . . . His lectures were illuminated by the
somewhat caustic wit which was one of his many gifts."
Such were some of the great lights in the firmament
of scholarship which shone upon the young under-
graduate of Trinity; but there were other and more
20 THE LIFE OF BISHOP MOULE
numerous lesser lights, his college friends and con-
temporaries, of whom mention must be made.
" I was fortunate," he says, " in the friends whom I
made at college, solitary as I was on my arrival, with
no school connection to help me — a group of under-
graduate comrades from such great schools as Rugby,
Harrow, Marlborough and Birmingham. Those who
hailed from Harrow had been pupils of Vaughan. They
all did me good by their mental, moral and physical
healthfulness and genial force. Several of them were
eminently gifted intellectually; but not one of them
was spoiled by cynicism or conceit. In our rooms, in
Hall, on the river — which to me is full of happy memories
— they were in the largest sense good company indeed."
Of three of these friends Handley Moule left vivid
pictures in lecture and preface, which will show us what
manner of men they were with whom he associated
during these formative years.
" Of those who are departed I may name Duncan
Tovey, known to-day as the accomplished editor of
Gray's Letters ; excellent classical scholar, admirable
English scholar, charming and loving friend. Just
before his death he published his last volume of Gray,
a volume which I find, with much emotion, inscribed
to myself along with three other Trinity classical friends.
" Let me name also Frederick Myers. ^ His intimacy
I cannot precisely claim; yet we knew each other in a
degree always delightful to me to recall. He pos-
sessed genius ; he might have been a great English
poet. And his vast memory was stored with both
Greek and Latin gold ; Virgil, I believe, he had nearly
by heart, and Pindar, too. He invited me for a long
walk down the river the day before our Tripos, when
we were to do battle. And imagine my uneasy feelings
when, as we talked of literary matters, he began to
pour out Pindar, in a quantity which most surely I
could not hope to rival."
W. P. Turnbull was a third friend. He was Second
Wrangler and Smith's Prizeman in 1864, was elected a
1 F. W. II. Myers (1843-1901), author of St. Paul, and other
poems ; Essays, Classical and Modern, Human Personality and
Its Survival of Bodily Death, and other writings.
CAMBRIDGE IN THE 'SIXTIES 21
major Scholar in 1802 and a Fellow in 18G5, alongside
Moule, and from 1871 to 190G was an Inspector of Schools.
lie was a brilliant, many-gifted and earnest man. The
Bishop's reminiscences of Turnbull throw a good deal
of light on his own life at Trinity.
" In May, 18C2," he writes, " I had the surprise and
happiness of finding myself elected one of the Founda-
tion Scholars of that year. It was our first opportunity
in those days. There were only four of us second-year
men in the list. W. P. Turnbull, afterwards Second
Wrangler, F. W. H. Myers, Second Classic, and H. J.
Purkiss, Senior Wrangler, were the three with whom,
to my delight, I found myself elected ; the gladness of
that old morning is present now to my heart. Next
day we were admitted in the Chapel, placing our hands
in feudal fashion within the hands of our mighty Master,
William Whewell. That afternoon I was strolling
towards the Backs, down ' that long walk of limes '
which Tennyson has made immortal, when suddenly
two hands gripped my shoulders from behind and their
owner said, ' Come along, I want to know you.' So
off Turnbull and I walked into the then rural world of
field and hedge beyond the high-road. Thenceforth we
Hved constantly in the sort of hfe-neighbourhood
which a pure and healthy college friendship so delight-
fully makes possible. We often walked together; I
especially remember one walk when we ' capped verses '
against each other, and his intimate knowledge of
Wordsworth astonished me. We were always meeting
at the boats, which we both loved. In June, 1863, we,
with three others, went by train to Oxford. There we
hired a perfect ' tub-four,' and in four or five days,
including a quiet Sunday at Pangbourne (how quiet
the Sundays were then !), we traversed that most
beautiful waterway of the Thames from Oxford to
Putney, and laid up innumerable memories."
The two were members of the Second Trinity Boat Club,
to which many of the scholars and reading men belonged.
The love of rowing remained with Moule to the end.
The noble Commemoration Sermon, entitled " Wise
Men and Scribes," preached by the Bishop in Trinity
Chapel in 1907, gives us an insight into the effect upon
22 THE LIFE OF BISHOP MOULE
his sensitive mind and spirit of the stimulating en-
vironment in which he found himself. He recalls,
" This college, this chapel; the whole life of Trinity,
including its worship; the entire educative power
working here upon mind and soul. So deep and ample
is the debt which as an old alumnus I owe to this great
house, that I can believe that no son of its vast family
owes more to its influence than I do. Thought goes
back to the remote moment when, a child, in 1850 I
first entered this Chapel, while Walmisley's hands
traversed the organ-keys in the opening voluntary;
and then it passes to another October, ten years later,
when first I worshipped here, a wearer of the blue
gown; and to yet another, five years later, when,
kneeling in the Master's stall after election as Fellow,
I placed my hands within Whewell's hands, the last
man ever admitted into Fellowship by him.
*' Well m.ay a man feel, in face of such years past,
that the place and its life has entered into his very
being, and has so acted upon it that he cannot easily
think that Trinity ever told much more powerfully
upon any of its members."
In another autobiographical fragment, also written
in Durham days, Dr. Moule says :
" How my memories of those old college days live and
glow within me ! I see again and again in silent hours the
' old familiar faces.' How vividly I recall my pleasant
attic rooms, spacious, low, raftered, at the top of ' Letter
K. Old Court.' The windows of the sitting-room look
out south, across Trinity Lane, upon the roofs of Caius
College, and north, across the Great Court to the Chapel.
From the latter window I saw, one morning in May, 1862,
two friends (one has for a long while been a M.P., the
other a deeply learned D.D.) run across the grass from
the Chapel door to tell me I was elected Scholar. Dear
rooms, from which I could hear the fountain plashing
at night, and where in the longer evenings the fire lit
up the books and pictures as I read for private tutor or
for lecture or for the joy of reading; while true friends
' kept ' close to me, beside me and bclow.^ In like
1 See also the Epilogue to Apollo at Phcmc, quoted on page
29. The two friends were James Stuart and Robert Sinker.
CAMBRIDGE IN THE 'SIXTIES 23
manner, looking back, I see the noble Chapel, then
severely unadorned, but thronged as, under altered
conditions, it is not thronged now. I see the great
Dining Hall, which also looked sterner and barer than
it does to-day, for only the older (and mostly poorer)
portraits of the present large collection then hung there,
and the only light in the winter afternoons came from
candles set in sconces round the walls, and the only
seats, even for the most illustrious Fellows at the
High Table, were backless benches, except the chair
of the Vice-Master. The only artificial heating in cold
weather was given out by a huge, low, open brazier in
the middle of the vast floor. And in those days we
Foundation Scholars had, every day, to be in waiting,
two at a time, to read responsively the Latin Grace
(Tibi laus, tibi gloria — I can almost say it through still)
for the Fellows when they rose. It was not for us to
know when that rising should be; so we used to sit
about, talking low, in the kindly glow of the brazier,
till the hall butler summoned us to duty.
" That was an age of discipline, and I like to recall
that it was so. Perhaps the sternest instance of this
in my case occurred in the September of 1862, when I,
so recently elected a Scholar, was junior on the list.
At that period, even to the end of September, though
the college was nearly empty, Chapel services were
kept up, and there was dinner in Hall with its grace.
I was peacefully at home in Dorset, when I received a
sudden summons from the Dean of that day. His
short letter told me that I must come to read the
lessons in Chapel and the grace in Hall for my allotted
week; and precisely so I had to do, sorely against my
will. I was the last Scholar so disciplined; but I am
not at all sorry now that I had that experience of being
' under authority ' in a very genuine sense.
" Of the public events of my time at Cambridge none
is more vivid in my memory than the death of Prince
Albert, so long our Chancellor, whom I had seen, for
the one time in my life, when in the summer of 1861
he, with his young son, afterwards King Edward,
attended a lecture by Professor Willis in the Senate
House. That November the Prince Consort came
again to Cambridge, to visit his son at Madingley
Hall, and caught a chill on the four miles' drive from
24 THE LIFE OF BISHOP MOULE
the town to the hall, and so the end began. On
Sunday, December 14, as we sat at dinner in Hall,
just before the vacation, it got about that the Prince
was gone. The hush and shadow that fell on us was
as if each man severally had received bad news from
home.
" Next summer the new Chancellor, William, Duke
of Devonshire, Second Wrangler and a high Classic in
his day at Cambridge, was installed with great ceremony
in the Senate House. A noble ode w^as written for the
occasion by Charles Kingsley, then Professor of History
(I remember him once walking up our Hall, as guest,
to the high table, with his strongly-marked, eager
features). Sterndale Bennett set the ode to music, and
himself conducted it, standing in the east gallery of
the Senate House, with his calm, intellectual, beauti-
ful face and robed in the musical doctor's splendid
gown."
The University sermon was well attended in Moule's
undergraduate days, and indeed for many years after
that.
" Many a great preacher," he writes, " I heard as an
undergraduate. Never to be forgotten is my first
listening in the University church to C. J. Vaughan,
then recently moved from Harrow to Doncaster. The
magic of his literary and speaking power, with its
matchless simplicity of noble art, the charm of his face,
of his voice, of the faith and wisdom which in him were
blent into one living force, all was to me a memorable
revelation. In that church, too (but not at strictly
University services, at which only Cambridge men then
preached), I heard Pusey, with his mournful earnestness
of voice and soul, and Wilberforce of Oxford, in a
sermon on the awful theme of future punishment; a
wonderful achievement of argument and appeal. Once,
too, I listened to Henry Melvill, the mighty master of a
rhetoric which now probably would be thought too
studied, but which was indeed a living force in his
delivery. As each magnificent paragraph rolled to its
close there came an audible sigh from the dense con-
gregation, a sigh of tension relieved and attention
renewed."
CAMBRIDGE IN THE 'SIXTIES 25
A somewhat similar reminiscence concerns Moule's
year of preliminary studies (1859-18G0).
" One public incident of that year abides vividly with
me — a great missionary meeting, held in the Senate
House, called in support of the then recently founded
Universities Mission to Central Africa, aftd presided over
by the Vicc-Chanecllor. The two chief speakers were
eminent enough — W. E. Gladstone, then in the mature
fulness of his splendid powers, and Samuel Wilberforcc,
Bishop of Oxford. I see and hear them speaking now,
a wonderful pair and a striking contrast. Gladstone,
erect and dignified, was restrained and elevated in style
and manner, while giving a grand impression of force
in reserve. Wilberforee was life and fire personified.
I hear still the thunder of applause he called down by
a noble panegyric on Henry Martyn, the missionary
Senior Wrangler of 1801 — genius, saint, burning lover
of God and man, dying alone on a journey homeward
at thirty-one, but a living influence still."
CHAPTER III
UNDERGRADUATE DAYS (1860-1864)
In the previous chapter we have seen the Cambridge
University of sixty years ago, of which Moule became
a member by matriculation in 1860. Incidentally we
have also seen something of the way in which he
entered into its varied interests and activities.
In this chapter we shall further trace his course
during his three years and a half as an undergraduate.
A letter written in August 1864, four years after his
matriculation, to his friend E. M. Oakeley, who, like
himself, came up to Cambridge in 1859 for private
study before he entered the University, reveals the
greatness of the change which took place when he
became a fully fledged member of Trinity. Oakeley
had gone out to Barbados as tutor of Codrington
College, and had written from his far-off island home to
congratulate his friend on his success in the Classical
Tripos. Moule writes :
"... Your congratulations gave me so much
pleasure ; for you have little known how much I value
the remembrance of our intercourse, which has been
scarce interrupted since (in 1859) we first met over
Tacitus in Henry Sidgwick's back room in the first
melancholy, solitary days of my pre-existence here. I
begin indeed to believe in metempsychosis : surely it
was another state of being then from that which I so
thoroughly enjoy at present. A hundred things have
combined to make the change; none more than the
acquisition of some five or six friends here in Trinity."
Under the tutors and lecturers, of whom he has
written so graphically, the young undergraduate made
26
UNDERGRADUATE DAYS 27
rapid and steady progress. At the earliest possible
opportunity then afforded he became, as we have seen,
a Foundation Scholar. And from that time he never
looked back. lie had already won, in 18G1, a college
prize with a set of Latin hexameters, entitled " Muri
Lignci " (Wooden Walls). In November 18G2 he won
the Carus Greek Testament Prize. His brother
Horace writes from London :
'' My dear ' Cards,*
" I have just seen The Times, and lo ! your
name as ' Carus University Prizeman.' I hardly knew
which way to look, and almost thought of taking the
waiter into confidence and explaining that I was
brother to that distinguished gentleman ! I have only
time to say, God bless you and keep you ever, and give
5 ou many more laurels yet. This is par excellence the
prize for one of our family. Father will be overjoyed.
" Ever most affectionately,
" H. M. M."
In 18G3 he won two of Sir William Browne's Medals,
one for Greek and Latin Epigrams, one for a Latin Ode.
The Ode and the Greek Epigram were printed in
Imitations and Translations (1905), a book which gives
us a valuable insight into the mind of the young
scholar of Trinity. It contains the Latin Hexameters
mentioned above (" Muri Lignei "), which the writer
reprinted verbatim " as a sort of historical curiosity.
It shows that in 1861, at least in Trinity College, no
suspicion existed that the advent of the ironclad was
on the point of closing for ever the long age of the
' Wooden Walls.' The Cumberland and the Merrimac
had not yet fought their memorable duel, wood with
iron, March 8th, 1862." Near the close of this poem
allusion is made to the enthusiasm attending the Rifle
Corps movement in England in 1859 and onwards.
How much interested Moule was in this movement is
shown by the references in the letters of his brothers
to the drillings and marchings which took place in
Fordington and Dorchester about this time.
28 THE LIFE OF BISHOP MOULE
But the greater part of the volume is taken up by
a dramatic poem called " Apollo at Pherae," " written
at many intervals during my undergraduate years, and
at length printed privately." The Prologue, dated
from Fordington Vicarage, July 27th, 1865, explains
that the poem is an attempt to imitate the Greek
masters, with a constant regard to the style of our own
greater writers who most resemble them. It is based
on a classic legend of the banishment of Apollo by his
father for ten years to earth, and how Apollo spent
those years at Pherae, concealing his godhead in the
guise of a shepherd. The poem describes his last day
on earth and his return to heaven. There is a maturity
in style and diction which shows how deeply he had
drunk at Greek fountains and how already the poetic
gift within him was seeking expression in verse.
Mr. Warde Fowler, the well-known Oxford scholar
and writer, wrote to the Bishop :
" I have read your little book all through more than
once, and I shall often return to ' Apollo at Pherae '
which delighted me; it has all the staid beauty of a
Greek play, and all its language engages my ear and
heart. I hear Miltonic echoes everywhere. At one
point it rises to what seems to me very high poetic
feeling and expression — in Apollo's speech, pp. 31-32.
No one not fed on Greek pastures could have written
those lines and stopped at the ninth line — exactly
enough and no more. They moved me deeply, for I
thought of my long thirty-five years of college work at
Oxford, and the quiet years since they came to an end,
in which I have been ' following the silent Shepherd's
downward steps.' Those lines will be always dear to
me; and the music of them is delicious."
Let us recall those nine lines which awoke such warm
feeling in the heart of the Oxford scholar, as he read
them in his quiet retreat at Kingham in the Cotswolds.
Hercules asks Apollo who he is :
" By feature and by form
Thou seem'st no menial of a common strain,"
UNDERGRADUATE DAYS 29
To him Apollo makes reply :
" VVliy ask my name, most Mipjhly ? It is hid ;
Our servile fortunes are a nameless tale.
We labour day and month ; the seasons brinj;
Their task ; the years eonelude them. Not lor power
We strive, nor dearer glory's recompense.
Enough it is for us to wateh these (locks
From youth to age ; to yield them up at length
In turn to our successors ; and ourselves
Follow the silent Shepherd's downward steps.'*
In 1904 the author added to his short drama an
Epilogue, in which he reveals the spirit and surround-
ings of its first composition. Of this Epilogue Mr.
Austin Dobson wrote to the author in 1910 : " I greatly
admire the perfect Epilogue, and especially the picture
of the poplars."
It runs thus :
Thus in old years, in memory's flowery June,
Touch'd to the soul by the Attic Muse's charm,
I sung the Power conceal' d, and pleas'd me well
With dreams of pastoral Thessaly. They rose,
Filling the silent fancy, now in scenes
Of summer leisure, where Dorcestrian meads,
Well water'd by thy wimpling lapse, bright Frome,
Wind their delicious length, and poplars tall
Ride like a scatter' d fleet with shadowy sails
Above the w^aves of mowing grass ; and now
In thee, O College of my heart's long love.
In that old upstairs chamber, wide and low,
A nest of pleasant corners, where the hearth
Glow'd on the book- lined wall, and a clear chime
Of plashing waters through my casement came,
Play'd by the courtyard fountain.
Fast and far
Since that remember' d golden time the hours
Have fleeted down with me. Yet now, as then,
Full oft I feel the Attic Muse's charm.
Caring, amidst a world of later thoughts.
To dream the old dreams once more, and ev'n presume
To spread them out for kindly eyes to see,
As in that other age. Nor less, methinks,
Such interlude in consecrated toil
Pleases to-day the spirit, that a Light
Now suns me, from the sky above this blue.
Sacred, benign, — the assurance of a Love,
No fable but supernal Truth ; the Name
Of Him who, once a Shepherd on our hills,
His radiant Godhead for a while disguising.
Here for His flock death- wounded, for His flock
Pass'd hence, ascending to His Heaven again.
30 THE LIFE OF BISHOP MOULE
The following pen-portrait of Moule in his under-
graduate days, written sixty years after by his friend and
contemporary, E. T. Leeke, Sub-Dean of Lincoln from
1898, reveals the young scholar in another aspect :
" I had been a year at Trinity, when H. C. G. Moule
came up as a Freshman. He came from home, as my
brothers and I also did, so we were naturally drawn
together in a place where the great majority of the men
were from Public Schools. He w^as very simple and
retiring, very affectionate, always the same quiet,
earnest Christian, exerting his unseen but widely felt
influence far beyond the circle of his friends : one of
those men to whom other men owe it (under God) that
they have been held fast from falling into careless and
wicked ways.
" He was full of fun, like the rest of us, and ready to
join, in his quiet amused way, in any piece of fun that
was harmless and not in bad taste. Where he could
help best was in his wonderful power of imitating hand-
writing. So well did he do this, that on more than one
occasion some of his friends were able to put on the
College screens notices written out by him in the round-
hand of the Chapel Clerk and, in some cases, signed by
the Master. I have rough copies of two of these
notices : one, a list brought out two or three days
before the Mathematical Tripos List of 1863, which
obtained some notoriety, men from other Colleges
coming eagerly to study the proposed positions of their
friends or themselves in the Tripos; and the other, a
simple bit of fun, a notice supposed to be issued by one
of the most unlikely Senior Assistant Tutors of the
College on an eclipse of the moon in the early morning.
This last notice attracted quite a nice audience for a
lecture which, of course, never came off. These harm-
less jokes came to an end, so far as Moule was concerned,
with his Ordination, and I well remember sending to
him at Fordington a letter supposed to come from the
Master to one of the Fellows. He wrote it out and signed
and returned it beautifully done, with a note saying it
was the last time, for he had come to doubt if it was quite
right to do these things.
" None of us realized in those early days what he
was to be — a scholar and a poet and a leader amongst
UNDERGRADUATE DAYS 31
men. But some knew, and, as time went on, urged
him to undertake one pieee of work after another;
they brouglit him baek to Trinity from Fordington,
where he had gone to helj) Iiis i'ather, to lill the post of
Dean, and in 1880 they made liim Prineipal of Ridley
Hall. To whatever work he was summoned, he always
rose to meet and overeome its dillieultics, the seeret
of his life being his simple trust in God."
It was in the natural order of things that the young
man who in his boyhood had been Treasurer and
Seeretary of the Children's Missionary Assoeiation at
Fordington should in his first year at Trinity become
a member of the Church Missionary Union at Cambridge.
This Union had been inaugurated two years before
his matriculation, the prime mover being John Barton,
an undergraduate member of Christ's College, whom
w^e shall meet again in these pages. By 1870 it had
grown so large that it moved to Carpenter's rooms in
AH Saints' Passage, and at the beginning of the October
Term, 1887, it " exchanged the narrow lodgings of the
past for a home in the new Henry Marty n Hall.^
" In my first year," said Mr. Moule in his opening
address to the Union on this occasion, " I joined the
Union, and for some time (alas that after a time my
interest sorrowfully declined !) I regularly attended its
meetings. Behind what is now a Post Office, but was
then Hutt's Bookshop, in Trinity Street, near the great
Gate of my College, there exists, or existed, a tiny
room, certainly smaller than our committee room here,
which was the C.M.U. room. There — I still see it all
before me — a little group of gownsmen met week by
week for the reading of Scripture, for prayer very
specially, and for missionary information — very often
in the form of letters from missionaries to the Union.
Two dear friends of my own I see in the little dimly
lighted chamber still, though in fact their blessed spirits
have been now long years with the Lord. Both were
Trinity men a little senior to me. One was Maxwell
Gordon, once my father's pupil in our old country home,
and at length missionary in India, whose course closed
1 See Chapter X, p. 123.
32 THE LIFE OF BISHOP MOULE
amidst the roar of battle at the gate of Kandahar in
1880. He was volunteer Chaplain to our troops,
because that was his one way of entering Afghanistan
for Christ at all ; and he fell by an Afghan bullet in a
last effort to carry in a wounded soldier. The other
was Charles Vines, my friend and adviser when I was
new to Cambridge and he was in his third year. He
became Principal of St. John's College, Agra, and
laboured there till health finally failed."
It may seem strange that the then Principal of Ridley
Hall should have confessed that there was a time when
his interest " sorrowfully declined." How he appeared
to a friend and contemporary may be seen from the
following passage from a letter written by Mr. E. M.
Oakeley in 1920 :
" It is impossible to think of any one of his generation
of whom it could be more aptly said that the child
was ' father of the man,' his days ' bound each to each
by natural piety.' The word ' piety ' comes less readily
to the lips nowadays than a few generations ago, but
no one can grudge it here; for him the eye of faith
could never for a moment have been clouded by those
' muscae volitantes ' of doubt which, about 1860, had
begun to trouble the mental outlook of so many of our
contemporaries at Cambridge and elsewhere. More-
over in him child-like faith was sheltered and served
by Hellenic grace of intellect and fine scholarship and
literary taste; a combination which in after years
secured for him, as a public teacher, a far wider confi-
dence than any mere party could give, and in private
the love of many devoted friends."
No doubt to outward seeming he was always a
Christian man, maintaining his hold upon the verities
of the Faith ; but yet there was reason for that inter-
polated sentence.
One cause of this " sorrowful decline " in his interest
in Missions was probably his absorption in classical
studies. In F. W. H. Myers' Fragments of Inner Life
occur these words : " From the age of sixteen to twenty-
three there was no influence in my life comparable to
UNDERGRADUATE DAYS 88
Hellenism in the fullest sense of the word." Did
Hellenism exert its fascinating sway in like manner
over Myers' contemporary and fellow scholar? We
know that from the year 1859 to 18G 1 Moule's mind was
steeped in the Classics. It is more than possible that
in the ardour of his pursuit of classic excellence and
beauty his earlier interest in religion and missions
suffered temporary diminution. But there was deeper
cause than that. Beneath his apparent calm there was
going on an inner conflict of which his contemporaries
saw little or nothing. In a letter written to his father
from Marlborough ^ he tells how, " under the continual
droppings of the controversies and questions of the
present day," he had become painfully full of doubts and
questionings. He was emphatically a man who thought ;
he lived constantly in the society of men who thought ;
he came into contact with the keenest intellects of his
day ; he could not possibly remain unaffected by them.
Moreover the " 'sixties " were " years of storm and
stress as regards religious convictions " for very many
young men of his time. John Stuart Mill had at this
time attained the full height of that remarkable influ-
ence which he occupied over youthful thought for a
period of some years. Strauss's Lehen Jesu had been
translated by George Eliot in 1846 ; Renan was attract-
ing much attention by his Vie de Jesu and other works ;
Charles Darwin published The Origin of Species in
1859, and controversy raged long over the bearing of
the new theory of Evolution upon the doctrine of
Creation.
Henry Sidgwiek thus describes the attitude which he
and many of his contemporaries took up towards
Christianity in the early 'sixties :
" As regards theology, those with whom I sympa-
thized had no close agreement in conclusions : their
views varied from pure positivism to the ' neo-Christi-
anity ' of the Essayists and Reviewers : and my own
1 See the letter, quoted in Chapter IV, p. 48.
34 THE LIFE OF BISHOP MOULE
opinions were for many years unsettled and widely
fluctuating. What was fixed and unalterable and
accepted by us all was the necessity and duty of
examining the evidence for historical Christianity with
strict scientific impartiality; placing ourselves as far
as possible outside traditional sentiments and opinions,
and endeavouring to weigh the pros and cons on all
theological questions as a duly instructed rational being
from another planet — or, let us say, from China — would
weigh them."
Speaking of the early 'seventies, F. W. H. Myers
says :
" This was the very flood-tide of Materialism and
Agnosticism — the mechanical theory of the Universe,
the reduction of all spiritual facts to physiological
phenomena. It was a time when, not the intellect
only, but the moral ideas of men seemed to have passed
into the camp of negation. We were all in the first
flush of triumphant Darwinism, when terrene evolution
had explained so much that men hardly cared to look
beyond. Among my own group, W. K. Clifford was
putting forth his series of triumphant proclamations of
the nothingness of God, the divinity of man. Swinburne
had given passionate voice to the same conception.
Frederic Harrison was still glorifying Humanity as
the only ' Divine.' George Eliot strenuously rejected
all prospect save in the mere terrene performance of
dutj^ to our human kin. And others maintained a
significant silence, or fed with vague philosophisings
an uncertain hope."
It will be remembered that Myers was Moule's
contemporary; Clifford was elected a member of the
same Essay Society as Moule in 1865. That Moule
was not carried away by the spirit of the age was no
doubt due to the fact that he had been brought up in
a home which combined profound piety with robust
thought and a knowledge of the best literature, English,
Latin and Greek. But he was not insensible to con-
temporary thought. His old convictions were tested.
His hold upon some of the views which he had received
from his father's lips was relaxed; he was assailed
UNDERGRADUATE DAYS 35
by doubts which were not finally removed until 1807.
Yet wc are told that he always kept faithfully to reli-
gious reading on Sunday, knowing it to be his father's
wish, and in later years he would often speak of the
jucnial (as well as spiritual) help of this practice, which
he followed to the close of his life.
At last the three and a half years' of preparatory
study and wide reading were ended, and in February
1864 Handley Moule went in for the Classical Tripos
Examination, In those days the final Tripos List
was arranged in each class, not alphabetically (with
divisions), but strictly in order of individual merit;
and as several brilliant men were candidates with him,
and he had never had, like them, the training of a public
school, it was with natural anxiety that Moule himself
and his relatives and friends looked forward to the issue.
A letter from his father may be quoted here :
'' February 17 th, 1864.
*' You are constantly before my mind and very
often mentioned in my prayers. No father could feel
a deeper interest in a son than I do in you, but I am
kept from anxiety. I ask of God that you may have
that place which shall be best for you in every way.
Whatever your place may be, I shall always be happy
and thankful that you have passed through Cambridge
as a student, delighting in your studies and in self-
improvement, and that you have not been reading
and cramming just for a place. Look beyond and above
and pray for help, and you will be kept calm during
the examination. I have a good hope from your letters
that this will be the case."
He entered the Senate House (at that time the
examination room) resolved to do his best; and
when, three or four weeks later, the List was read out
from the Senate House Gallery, his name appeared
second in the First Class. The Senior Classic was
H. W. Moss, afterwards the distinguished successor
of Dr. Kennedy as Head Master of Shrewsbury; and
next came Handley Moule and Frederic Myers, bracketed
36 THE LIFE OF BISHOP MOULE
equal as Second. The news of his place was joyfully
welcomed by all who loved him or were interested in
his career, all the more joyfully because he had con-
sistently made little of his performances in the Senate
House. An extract from a letter of a friend (Albert
Workman of Trinity, afterwards Prebendary of
Lichfield) shows this clearly enough :
" Fancy your being disturbed to the last by
assertion that he had done well in the history paper.
One would think from your letter that it was impossible
for you to have done well, because he had not come to
grief. You see, I am giving you a lecture for having
tried vainly to disparage yourself to me. I hope this
will be a lesson to you to put a more just value on your
own talents for the future ! "
The lecture on self-disparagement was deserved, but
no amount of lecturing could ever persuade that
modest man to think highly of himself. In the letter
from Moule to his friend E. M. Oakeley, already quoted,
we see his own delight in his success and his serious
reason for thankfulness :
*' As for the Tripos, for me it was indeed glorious.
I have expatiated in air ever since. The surprise
at the moment of telegraph was very great and delight-
ful indeed; and I have not lost even yet the first
sincerity of gratitude to God for what is to me an all-
important gift, bringing, as I hope it will, such an
honourable support as I once could hardly have dreamt
of."
CHAPTER IV
BACHELOR OF ARTS. MASTER AT MARLBOROUGH
(1864-1867)
1. Cambridge (1861-1865).
The place which Moulc gained in the Tripos decided
his immediate future. Most of his contemporaries,
on taking their degree, " went down " and took up
work in the outside w^orld. For him the vision now
opened of a possible Fellowship. He remained up at
Cambridge and carried on his studies. The Bachelor
of Arts is still in statu pupillarl, but in many ways he
enters upon a freer life. He is no longer under obliga-
tion to attend numerous lectures; he is able to devote
himself to the studies which are most congenial to him ;
he sits at a special table in Hall and in special seats in
Chapel, and in general finds himself more his own master.
In the Lent Term, in which Moule took the Tripos,
an Essay Society was founded by D. C. Tovey, which
rejoiced in the name of the Parallelepiped.^ The
Society met weekly during Term in due rotation in one
another's rooms. H. C. G. Moule was one of the six
original members.
The thirty-seven papers preserved in the Archives
present every variety of subject, elaboration and length.
The members knew one another fairly intimately, and
they carefully guarded the right of perfect freedom of
thought and discussion. A Society which included such
men as J. H. I. Oakley, W. P. Turnbull, D. C. Tovey,
^ Parallelepiped is a geometrical term for " a solid contained
by parallelograms," e. g. a cube or a brick. Such a figure has six
sides, hence its appropriateness as the name for a Society, which
consisted of six Scholars of Trinity.
37
38 THE LIFE OF BISHOP MOULE
W. K. Clifford and H. C. G. Moule would not fail to
hear all sides of the question. Moule's own contribu-
tions were on the following subjects, among others :
nOAYnPAFMOZYNH or "A httle learning is the
safest thing '' — Pope (slightly altered).
On the Pursuit of Glory.
Graiae venere Kalendae, or The Arrival of that Re-
markable Day, the Grecian Kalends, and its Conse-
quences.
The Use of Poetry in Education.
Concerning Preaching ;
and to the end of his life he would sometimes take up
the old MS. volumes and read aloud one of these essays
of his youth.
In the year 1917 the Bishop of Durham delivered
an address before the Durham Classical Association.
" Hard pressed by incessant and exacting pastoral and
administrative work, and hampered by a strained right
arm," the Bishop fell back upon an essay which he had
read before this very Society of the Parallelepiped a
few months after his Tripos. " I was one," he says,
'' of a little coterie of College cronies who had constituted
themselves an Essay Society and administered weekly
doses of their young wisdom each in turn to the rest.
To them, at the remote date I have disclosed to you, ... I
gravely read by way of essay an imaginary dialogue on
the influence of poetry on education. The Colloquists
were no other and no less than Virgil, in his Neapolitan
retreat, and his friend Pollio."
Pollio leads up to the thought that the better poets
are torch-bearers in the obscurity of life, guides and
monitors in every practical turn, and that Virgil is
especially such, because of the admirable form in which
he has clothed his thoughts, a beauty which engages the
heart and aids the memory and perception beyond all
else he knows. Virgil welcomes this encouraging esti-
mate. " Shall it not content me, if but ten verses of
mine can in later times hearten a faltering student, or
cheer the darkness of a blind philosopher, or comfort
BACHELOR OF ARTS 39
some exile or some gallant innocent sufferer in Iiis last
hour? " To the end of his life it was a great pleasure
to the Bishop to read and re-read the noble lines of the
Latin poet.
A month had not passed since the Tripos List was
published when an invitation came to him from Corpus
Christi to become a Fellow of the College. The proposal
was very gratifying, and he consulted his father upon
the subject. It seemed to him that he might be in a
better position to give immediate help to his father and
mother if he were at once elected Fellow of Corpus than
if he waited on in the hope of securing a Fellowship at
Trinity. But his father and his brothers Horace and
Charles were unanimous that he must not desert Trinity.
And it would indeed have required a very strong call
of duty to tempt this son of Trinity to leave the College
he loved so well, so long as there was good hope that he
might be elected to one of its Fellowships. The invita-
tion was therefore respectfully declined.
The summer of 1864< saw Moule set foot for the first
time on a foreign shore. In a small pocket note-book
are recorded impressions of this tour, together with
occasional sketches of buildings and scenery. On June
14th in that year he, with his brothers Charles and Horace
and a friend, landed at Havre. They reached Basle by
the evening of the following day, and in the course of
fourteen days they visited many of the most familiar
spots in Switzerland. At Zurich, Moule obtained his
first view of the distant Alps, " rising above the hills
near the lake, clear in outline and even in colour, the
faintest misty blue, but crowned with brilliant snow."
Lovely views of the lakes of Lucerne and Brienz, the
magical effect of moonlight on snowy peaks, romantic
scenes like the Devil's Bridge on the St. Gotthard Pass
and the Handeck Falls with their rainbows floating
horizontal in the foam, walks through fragrant pine-
woods and over " upland lawns " of perfect beauty, each
and all in turn charmed the eyes and stirred the imagina-
tion. Everywhere his pencil was busy. On June 30th
40 THE LIFE OF BISHOP MOULE
he reached home once more, " glad to be again in
England and at Fordington, and looking back with true
delight on a very successful and instructive journey."
Within a few days he was back at Trinity for the Long
Vacation. He writes to Oakeley in August : "I have
been grinding hard this Long Vacation, partly at coach-
ing, partly at Hebrew." In the Michaelmas Term he
had eleven pupils. (He now occupied a larger set of
rooms on the first floor of " Letter K.") Canon Har-
grove, for many years Vicar of St. Matthew's, Cambridge,
who in October 1864 became one of Moule's pupils,
wrote to the Bishop in 1914 : " Would that you had
continued at your hard task. Haply I had fared better
in the Tripos under your inspiring guidance. I remember
how the pages of Sophocles glowed, how Philoctetes
came to life."
His Hebrew studies were begun under Peter Mason,
the well-known Hebraist of St. John's, and continued
under his lifelong friend, Robert Sinker, who had taken
the Classical Tripos in 1862, and who became in later
years the leading Theological " Coach " and the dis-
tinguished Librarian of Trinity. In the spring of 1865
he took the Voluntary Theological Examination and
was placed in the First Class, with a note that he had
passed with distinction in Hebrew. He was delighted
with this result, for his time had been very much taken
up with coaching and other work, and his health had
been far from good during the previous twelve months.
" I have had almost constant headaches since I
left," he wrote to Sinker in May from home, just after
receiving news of his success, " and occasional bad
depression. I do little but what can be done out-of-
doors. I am sketching a good deal, which is a charming
recreation ; but in a very few days I hope to get to work.
I shall try the Seven Epistles in Hebrew with all possible
speed. I must also begin hard at Philosophy for the
Fellowships."
The letter closes with the words : " How welcome
every word from Trinity is now." The word " now "
o
6
CO
6
CO
i^
NM
1— 1
O
^^ 4
U oo
Q
MASTER AT MARLBOROUGH 41
is significant. Three months before, for the second
time, Moulc had been offered a Mastership at Marl-
boroiigli. On February 6th he wrote to his parents
from Trinity telHng them that he had been offered tlie
Upper Fifth Form. He did not Hke the idea of leaving
Cambridge, but a talk with his brother Charles had
shown him that the experience of three or four years'
work at Marlborough might prove very useful. He
knew that his father Avas in doubt as to the religious
influences at Marlborough ; but he and his brother were
clear that in this respect Marlborough compared favour-
ably with Cambridge. His father answered leaving the
decision absolutely in Handley's hands.
Two days later Moule wrote to say that he had written
to Mr. Bradley accepting the offer. He did not come to
this decision lightly.
*' I can but poorly express what my heart feels at the
near prospect (but tw^o months hence) of leaving this
beloved place, which if I return to it even in a few^ years
can never be quite the same again. I try to realize
it now as little as I can, but now and then the thought of
parting from the very courts and rooms I have known
so long will come in. But none the less I think that duty
calls me to Marlborough. If God is with me there I may
trust to return hither a better, stronger character."
A week later, writing to his mother, he again refers to
" the change of feeling which the prospect of removal
produces in me. I feel an alien and a sojourner in this
blessed place, and seem to be taking one long farewell
all day long. I think I have inherited to the full your
local love ; and I shrink from the thought of the changes
w^hich I must find here w^hen I return — new names, new
faces, new company, new ways of life ! "
2. Marlhorough (1865-1867).
August 1865 saw him entering the school world at
Marlborough. The school year was at that time divided,
not into terms, but into half-years. The first began early
in February and ended in the middle of June ; the second
42 THE LIFE OF BISHOP MOULE
began early in August and lasted till the middle of
December. As he had never been at a Public School
himself, the atmosphere and routine must have been in
some ways strange and difficult; but he plunged into
his novel work with a good heart and a resolute will.
Marlborough had at this time received a remarkable
place among the Public Schools. Twenty-three years
before, the Castle Inn, which had been built in the
eighteenth century as a nobleman's house, had been
bought and made the nucleus of the new school. Through
its second Master, Cotton, afterwards Bishop of Calcutta,
it imbibed the Rugby (Arnold) tradition. Bradley,
afterwards Master of University College, Oxford, and
later Dean of Westminster, who succeeded Dr. Cotton,
was still more imbued with these traditions, having been
himself a boy under Arnold, and later a Master, at
Rugby. The new school, Bradley tells us, struck him as
having a strong character and originality of its own :
its tone perhaps a little countrified, but there was an
honesty, manliness and breeziness about the place which
soon won his heart. A very strong staff gathered round
the new Master, and the Sixth Form was a tower of
strength, conspicuous for loyalty and public spirit.
The result of all this showed itself speedily. In 1859
Marlborough startled Oxford by winning both the Balliol
Scholarships of that year ; and in each of the two follow-
ing years it gained one of these distinctions. During
the 'sixties Marlborough men took a prominent place at
Oxford. Their reputation for character as well as for
scholarship stood conspicuously high. The School
Inquiry Commission in 1867 reported that Marlborough,
closely followed by Rugby, was far ahead of any other
schools as a winner of Open Scholarships. Some part
of the credit of this splendid record is undoubtedly due
to Charles W. Moule, who was an Assistant Master from
1858 to 1864 (Sixth Form Composition Master from
1860). He wrote the School " Carmen " in 1865, which
has been sung ever since by successive generations of the
boys. Horace Moule, who was an Assistant Master from
MASTER AT MARLBOROUGH 43
1865 to 1868, also exerted a powerful influence for good
on many of the senior boys.
And now in 1865 Ilandlcy came as a Master to the
same school. He began with the Upper Fifth, but after
a year he was invited by Mr. Bradley to help him with the
Sixth Form. In both these Forms he did excellent
work; and to the end of his life he would recall with
pleasure the keenness of some of his Sixth Form
boys.
At the very outset of his Marlborough career came a
signal success. He got leave of absence from his form-
work and went up to Cambridge to take the Trinity
Fellowships Examination in September 1865 and then
returned to work. The Bishop himself in later years
related his experiences on this occasion :
" In those days the electors, being the Master and the
eight senior Fellows, assembled at the Chapel, shut them-
selves in, recorded their votes, issued forth, and from the
steps of the door (not then protected by a porch) read the
result to the awaiting groups and departed. This was
always at ten in the morning. So I counted on receiving
my promised telegram from a friend at Cambridge by at
latest noon. But noon came and afternoon and early
evening and there was no sign. I was rather wistfully
setting myself to the evening's work in my rooms at
7.30 p.m., when the door was flung open and my brother
Horace exclaimed, ' You are elected ; there is time to
catch the last train for town and be admitted at Trinity
to-morrow.' I packed my bag and literally ran to the
station, escorted by my brother; slept at King's Cross
Hotel and next morning knelt for admission to the
Master in Trinity Chapel."
The telegraph clerk ^ at Cambridge had refused to
believe that there could be an office at so rural
a place as Marlborough and had sent the message to
Swindon !
Greatly encouraged and uplifted Moule returned to
his work at Marl borough. He was one of those who must
^ Telegraph business was in the hands of private companies
until 1870.
44 THE LIFE OF BISHOP MOULE
ever give " good measure," whatever the occasion may-
be. On August 16th, 1865, we find him writing to his
friend Sinker :
" One of my Scripture subjects with my Form at
Marlborough is to be the Book of Judges. I want to
work it up as carefully as I can, and make it a means of
keeping my own Hebrew and critical divinity going.
Is Trommius [Concordance to the Septuagint] very
expensive ? I earnestly wish to use all the critical help
I can. My Greek Testament subject is 1 Corinthians."
The routine work of a Form was not altogether con-
genial to him. In another letter to Sinker on October
18th, he speaks of " this incessant school-grind " as
making correspondence difficult, and later in the letter
he writes :
" I am at grind again now. The work here is literally
all day long; and my health being still poor, I don't
flourish exactly on it. I believe I shall have to resign
before very long ; but we shall see. There's no time for
Hebrew : a bitter thought. I work hard at the Greek
Testament, using Bruder's Concordance largely."
A letter of March 29th, 1866, enables us to picture him
at work in Form. He writes "in a little interval of
leisure " :
" Here I am sitting at my desk in my class-room,
with my twenty-four disciples in a crescent around me,
silently occupied in doing Latin verses. This is a quiet
hour in school which recurs twice a week. . . . Some-
how under the pressure of this mill-wheel school life
one lacks vis vivida for writing. ..."
Again on January 2nd, 1867, during the Christmas
Vacation :
"... Classics, as read with a class of average boys
of sixteen, ground down by the Public School system to
the most perfect dead level of non-appreciation and non-
enthusiasm — this I must own to be less enlivening work
than might be wished. ..."
MASTER AT MARLBOROUGH 45
But if " juvenile Classics " were a trial to him, there
were conipensations :
"... One lesson — only one — a week has been given
to Greek Testament, and this I have for myself mueh
enjoyed. We worked through the first nine chapters
of the Acts in the half-year.'*
Preaching in the Chapel of Sherborne School mid-
summer 1907, the Bishop recalled the
" happy and, to him, most fruitful time of service at
Marlborougli College, a time which shines only greener
and more sunny to the eye of memory as life, with its
joys, its griefs, and its duties, deepens insight." ^
If therefore there were times when poor health and
boyish non-appreciation of his beloved Classics made
Moule write of the dreary round of school work, there
were other times when he found an appreciative pupil or
when he was feeling fit and well, and then the human
interests of the work made a strong appeal to him. The
Rev. J. Frome Wilkinson, Rector of Barley, Herts,
and author of Mutual Thrift and other books, tells
how the new Master gave him inspiration to aim high.
Wilkinson's Form Master had pointed the finger of
scorn at him as one w^ho would never get a prize :
"... From that moment I determined that I would
get one. I fixed on the Scripture prize, which was
competed for by the boys of my own and two other
Forms. Mr. H. C. G. Moule was the Examiner. About
ten boys had done well enough in paper work to be
selected for a final viva voce test. I was one of them.
For some little time answers were about equal. Then
the Examiner, who had the gift of getting the best out
of boys, put the following question : ' Tell me whether
any of the Apostles w^ere married men.' I held up my
hand at once, while the others were thinking, and
replied : ' Yes, St. Peter, whose wife's name was Per-
petua, as we learn from Clement of Alexandria and
Socrates Scholasticus.' The coveted prize was awarded
to me, and I remember to this day — it was fifty-three
^ See Christ's Witness to the Life to Come, IX,
46 THE LIFE OF BISHOP MOULE
years ago — the kindly smile Mr. Moule gave me, as I
passed close by him in going up the Hall to receive my
prize, and his whispered words : ' It was Socrates
Scholasticus that did it.' After that I made a fresh
start. A new influence was at work. ..."
It will be remembered that the young Master was not
only a brilliant scholar, but a good writer of English
verse. His poem " Apollo at Pherae " was printed for
private circulation in 1866. In June of the same year,
in few and fugitive hours of leisure, he also put into verse
and printed a sketch of " The Thames Voyage," which
has been spoken of in Chapter II. In this he tells us how
now
"... The tasks
And troubles of a Schoolmaster detain
The Chronicler, who in Marlburian rooms
Sits hour by hour ; now on the well-worn page
Of Sophocles intent ; now o'er the verse
Of Jones corrective bending ; and by stealth
Resumes, and casually, an English pen."
But in that very year these " tasks and troubles of a
schoolmaster " were lightened by the visit to the
Master's house of Alfred Tennyson.
" In 1866," he writes, " I, a young Form Master at
Marlborough, was for some weeks Tennyson's near
neighbour. His son Hallam, now Lord Tennyson, then
entered the School, and both parents came with him,
staying with their old friend, the Head Master, George
Bradley. Tennyson was often in and out between the
House and the School, sometimes sitting in the Masters'
Common Room. The cloak, the broad sombrero hat,
the tall figure and the dark noble face came to be
familiar sights. One evening I was Mr. Bradley's guest
at dinner with other Masters and a few boys of the Sixth.
In the drawing-room Tennyson offered to read, and
' Guinevere ' was respectfully asked for. He read it
through, very simply, very grandly, in a voice deep and
singularly musical, stopping now and then to explain in
a word or two some allusion to nature or to history."
It will be remembered that from the first Moule had
never contemplated more than " a temporary removal
MASTER AT MARLBOROUGH 47
(from Trinity and Cambridge) of three or four years at
the most." As early as Deeember 28th, 18G5, after one
term at Marlborough, he writes to Robert Sinker to tell
him that he has " some wild thoughts of seeking Holy
Orders '* next Trinity Sunday, with a view to helping
his father, but that he feels unfit beyond all expression.
Eventually he stayed on at Marlborough for another year.
In the Christmas Vacation (January 1867) he paid a
visit to his eldest brother at Gatehouse in Galloway.
On his return home he writes to Sinker (January 28th,
1867) :
" Your long letter reaehed me in Galloway, whither I
took flight three weeks back to visit my eldest brother
and to seek health for my head, which had been strangely
troubling me. I have now returned, thank God, in
much better health and spirits, and look forward serenely
to my final half-year at Marlborough. I have now
definitely offered myself as a candidate at Ely next
Trinity. You know how deeply I feel about it : how I
long for, and yet fear, the sacred office. I am conscious
indeed of my absolute personal unfitness ; but hope for
acceptance and usefulness iv rco ivdvvajuovm ..."
There is a new serenity and brightness of outlook in
this letter, partly due, no doubt, to the improvement in
health which resulted from three weeks in glorious
moorland country in the neighbourhood of the Solway
Firth; but still more due to a great change which took
place during this Christmas Vacation in his inner life.
He refers to this in a letter, sent from Marlborough to
E. M. Oakeley on February 28th, 1867 :
" So you have deliberately preferred school to parish
work. My own bias would now be much the other way,
I think; I am hoping to be ordained next Trinity,
ultimately, probably, for work at Cambridge in or out
of College, but immediately to help my father at home.
This Christmas has seen a crisis and I trust a real change
in my inner life ; and I feel, at least as a first impulse,
there can be nothing so desirable as to live as a teacher
and servant of the poor : nrcoxoig — tovxeoxI XPICTQ I
dovhveiv, I know not why I have named the topic at all,
48 THE LIFE OF BISHOP MOULE
but that this change — let me not fear to call it conversion
— seemed to me and for me so great an event that I can
scarcely help telling a friend of it."
Only two days before (February 26th) he had written
a letter to his father, in which he makes full reference to
this great change in his inner life :
" Would you quite at your leisure, dear Father,
write me a few words on the subject of ordination?
My trust is that this very Christmas vacation, after a
time of much n\ental wretchedness, I was able to find
and to accept pardon and peace through the satisfaction
of the Redeemer, as I had never done before ; and to feel
a truth and solid reality in the doctrine of the Cross as
I have ever been taught it at home, such as I had some-
times painfully — very painfully — doubted of, under the
continual droppings of the controversies and questions
of the present day, and the differences, real and apparent,
among Christians. In such an assured sight of the
Saviour as I then, I do trust, was permitted to have, I
find now a comfort and hope even when at times faith
and hope seem dying or (as it were) dead. But I sadly
feel the need of ten-fold grace before I can hope to be
either a very happy Christian or — as a minister of Jesus
Christ — a very useful one. I cannot but still feel (as
reading or conversation leads one about) the wearing influ-
ence of controversies both among and against Christians,
especially those that affect the character and degree of
the inspiration of the Scriptures. I mention all this
very chiefly to ask for your prayers on such particular
points for me; and to assure you that I am in a state,
in spite of such confessions, quite different, as to repent-
ance and faith and views of doctrine generally, to what
I was a few months back; and also that I am finding
in prayer and reading of the Bible quite a new strength
and delight — though every hour I have to grieve over
sin and failure in the effort rep Tzvevjuart otolxeIv"
His father's answer to this letter has not been preserved,
but we can easily imagine the joy and thankfulness with
which it would be written. A few days later (March 5th)
his father ends his letter with the words : " God bless and
keep and comfort you, my son, dearer now than ever."
MASTER AT MARLBOROUGH 49
Many y(*ars later in a book, entitled Roads to Christy
in order that others might be helped, he told the story
of the great change '' in the brevity of an inevitable
reserve."
" A holy home had from the first made the idea of a
converted life present to me, according to the per-
ceptions of a child. But I was aware, as time went on,
that my contact with the Lord, whom I saw known and
loved before my eyes, was only (if I may put it so) at
second-hand. As thought developed, at a period too
when sceptical discussions within the Church were
increasingly in the air, a painful invasion of intellectual
perplexity and doubt supervened upon spiritual
perplexities .
" It was when my University course was over, and at a
time when much outward success attended my path,
that a profound conviction of the fatal guilt of sin, the
sin of a resistance of the will to the blessed Maker and
Master of my being, found its way to my deepest heart.
No striking occasion brought it ; I cannot recall word or
incident as the exciting cause. But however it came,
it was there in deep and dread reality. That dark time
ended in a full and conscious acceptance of our crucified
Redeemer in His complete atonement as peace and
life."
The person, who in the providence of God brought him
face to face with his Saviour was his own mother, who
thus added to all his other debts to her the greatest debt
of all. The story of this " crisis " has been told some-
what fully, because in it we have revealed to us the secret
of that deep inner life which, with whatever there was
of ebb and flow, henceforth was lived in believing " con-
tact with the Lord." On that glad day, as he wrote
long afterwards (1905), " I was permitted to realize the
presence, pardon and personal love of the Lord, not
reasoned, just received."
CHAPTER V
ORDINATION AND FIRST CURACY (1867-1872)
After the spiritual experience described in the last
chapter, Moule, as we have already seen, began to look
forward to ordination in quite a new spirit. In the
following April he wrote to his father to propose that
after ordination he should come and live at home,
doing a certain amount of visiting and giving such other
assistance as his father might wish for. (His brother
Frederick was curate to his father at this time.)
" I believe that I could keep up the study of divinity,
which I have begun — especially that of Hebrew and of
Greek Testament criticism, and also my classical scholar-
ship to a due degree, so that in the event of a return to
Cambridge I should not be very much the loser, probably
rather the gainer. And meanwhile I shall have the
examples of yourself and dear Mother before me ; and
so both in practical and spiritual experience be a very
great gainer indeed. ..."
It is evident from the rest of the letter that the three
brothers, Horace, Charles and Handley, had thoroughly
talked the matter out and had agreed that one of them
should be regularly at home to cheer their parents'
declining years and that Handley was the one to do so,
seeing that he would soon be at liberty and in Orders.
His father's answer is such as one might expect :
" May 6th, 1867.
"... I thank God continually for the grace given
to you to incline you to make such an offer. I feel sure
that it is ' of God,' and therefore can only say that I
thankfully accept it, and shall pray much that both
to yourself, ourselves, and to many it may prove a
blessing. . . ."
50
ORDINATION AND FIRST CURACY 51
Thus the decision was made, which meant giving up
much-cherislicd liopes of returning to Trinity after a
few montlis at home. All the more would he enjoy
the opportunity of visiting Cambridge afforded by his
taking his M.A. degree at the beginning of May. He
met many friends and spent the evening with his now
married friend, Robert Sinker.
In the following month of June Moule and his friend,
E. T. Leeke, were ordained together by Bishop Harold
Browne. Canon Leeke writes :
" He and I were ordained together at Ely, and he was
Gospeller. It was a very happy time, and I can still
remember how we went off in the afternoon for a very-
bright walk, when we worked off the strain of the beauti-
ful and solemn three hours' service by jumping or
vaulting the stiles and fences along the held path."
Perhaps we can best enter into the feelings with which
he entered upon his life-work as a clergyman, if we take
at once the letter which he WTote to his mother a year
later, on his ordination to the priesthood :
" Cambridge, Monday evening, June 8th, 1868.
" The solemn consecration is over now, as to its
outward act. Oh, may it never be over in its inner
spirit and confirmation by the Lord Jesus Christ. I
went to Ely on Saturday morning, and w^as most kindly
received by the Bishop and his wife. After service
in the cathedral and a short private examination by
Dean Howson (who was exceedingly friendly and spoke
cordially of my papers, to my surprise) came a short
Hebrew examination; in the afternoon after luncheon
I walked out with A. E. Humphreys, who had come over,
and much enjoyed the lovely scene. . . . Then came
afternoon service; after which the Bishop gave us a
short extempore address in his own house. It was a
very simple but very profitable little discourse upon the
meaning of dedication to God. Neuralgia at night, alas,
kept me from the prayer, reading and watching which
I had designed. But I was better on Sunday morning
and had a very quiet happy time before breakfast.
The service began at 10.30 and was over by two o'clock.
52 THE LIFE OF BISHOP MOULE
Dr. Howson preached a most admirable sermon, from
the text ' And now, Lord, what is my hope ? Truly
my hope is even in Thee,' taking, for the sake of the
peculiar emphasis, the Prayer-Book version. It was
as if meant expressly for me throughout. ... Of the
ordination I need tell you nothing. You know what
promises I have made and received; what warnings
are appended to them. You know, Mother, my
incapacity to fulfil even the least fragment of them.
But you have been praying for me that I may truly
' receive the Holy Ghost for this office and work.' It
is a mercy to be thus brought face to face with one's
utter weakness, and to be compelled to look away from
it to that which is within the veil. My heart fails
indeed when I think first of my own condition and then
of that of the Church and of the world ; but it does not
fail when I can turn ever so feebly to Him that Is and
Is to come, and realise that I am His. Oh, that I may
soberly day by day review my vow of consecration, be
humbled by it, and yet be made by it to feel a little more
my hold on the Lord Jesus Christ. . . . The rest of the
evening passed very happily in the drawing-room, and
I had a little interview, as all had in turn, with the Bishop
in his study. It was deeply touching; he spoke with
what I almost might call affection, and with words of
the deepest and most wise encouragement. ... I tried
to express a little of what I felt for all his wonderful
kindness. He had had a walk with me in the garden
in the afternoon, talking and asking anxiously about the
state of Cambridge. ... I came back to Cambridge
at one o'clock to-day, after a pleasant quiet morning
chiefly alone."
This letter, written at so early a stage of his ministry,
shows us the same true " man of God," whom thousands
knew and revered in later years as Bishop and leader
of men.
His father had reached, and his mother almost
reached, the age of sixty-six years, when their youngest
son came back in 1867 to be their loving helper and stay.
Not that they ceased in their strenuous labours on behalf
of their parishioners. When in 1859 Handley went up
to Cambridge and, at his going, there went away also
ORDINATION AND FIRST CURACY 53
the pupils who had been his companions, his parents
gave themselves more entirely to the parish. In all
weathers the lady of the Vicarage visited every house,
well-nigh every room, and everywhere this loving and
beloved friend met with a warm welcome. As a
parishioner wrote to the Bishop long years after her
death, " her feet brought light into the room." And
the Vicar himself was instant in season and out of season,
labouring for the temporal and spiritual welfare of his
flock. It was a mutual joy when the son came home
to live and work alongside his parents in the old home
and the old surroundings.
By a happy coincidence Ilandley's first two years
of clerical life coincided with his elder brother George's
first furlough home from China. One of his most vivid
memories to the end of life was the sight of his brother
and his family arriving at the Vicarage door in a carriage
drawn by willing men of the parish in exuberant welcome.
The influence of this missionary brother was " a living
power " to his youngest brother. He often preached
in the church, and again and again lectured on China
in the schoolroom to crowded parish audiences. " I
felt him then, as I feel him now, to be one of the nearest
approaches I have ever known to the ideal of the
Christian." He brought with him three children, and
w^hen he and his wife returned to China they left the
two eldest in the charge of their grandparents. These
children, especially the boy, found their Uncle Handley
one of the most delightful of companions. He loved
to poke fun at them and they at him. The boy was
dubbed " the Bishop of Bincombe," and the uncle was
his " chaplain," and many a letter during the years
of absence at Cambridge (1873-77) passed between them
in which this make-believe was sedulously kept up.
The young curate had not only his father's and his
brother's example on which to mould his own life and
ministry. There was at this time a noble circle of evan-
gelical clergy, incumbents of neighbouring Dorset
parjsheSj who rnet monthly for Biblical study at the
54 THE LIFE OF BISHOP MOULE
house of one or another of their number. At intervals
of a year or eighteen months, by train, by coach, by
gig, on horseback, they would arrive at Fordington
Vicarage to spend the day in study and intercourse.
There were many men of marked ability and individuality
amongst them. Such were " Charles Bingham, son
of an ancient county family, scholar and wit ; Reginald
Smith, father of Bos worth Smith of Harrow, another
' county man,' saint of God, a beautiful example
of a wide and refined culture ; Charles Bridges, author
of a Commentary on the 119th Psalm and a book on
the Christian Ministry which were deservedly well
known in their time and which still find readers; and
two dear friends of the Vicar of Fordington, Augustus
Handley and Carr John Glyn," Handley's godfathers.
Augustus Handley had been a captain in the Army,
and after his conversion under the Rev. Henry Moule's
influence he took Holy Orders, and became " a living,
loving preacher of the Gospel of Grace." Carr John
Glyn was " a wealthy friend and champion of the poor
and a zealous advocate of the Bible Society." Of this
" Dorset Clerical Society " Handley Moule became a
member when he returned to Fordington as curate,
and looking back, after forty-six years of clerical life
of his own, he wrote in 1913 :
" That truly was a brotherhood of ' Israelites indeed.'
No bitter party spirit ever invaded their intercourse,
no subtle Church politics, no plans for pulling wires.
They were men of strong convictions, but they were
above all, and with all, men of God. They formed a
group rare and memorable for lofty character, calm and
unworldly Christian courage, noble piety, a high average
of culture and untiring fidelity to their sacred charge."
The five and a half years at Fordington, from June
1867 to the end of December 1872, were mainly spent
in ministering to the villagers of Fordington and in
rendering filial service and love to his father and mother.
They were marked by no striking and outstanding events,
but they were none the less important years from the
ORDINATION AND FIRST CURACY 55
point of view of spiritual growth. In them were formed
or nurtured qualities whieh showed themselves in the
testing years that were to follow. It was a very different
life from that which he had eagerly desired to return to
at Cambridge, but once deliberately chosen on grounds of
filial piety, there was no repining. Rather we find
this young Fellow of Trinity, whose surroundings and
main interests for the previous eight years had been
predominantly academic and scholarly, giving himself
heartily and without stint to the simple duties of a large
country parish. It is interesting to note these two
interests appearing side by side in a letter which Moule
wrote to Sinker on October 11th, 1867. He comments
on the list of men elected to Fellowships at Trinity on
the previous day with great eagerness, and then goes on :
"... I w^onder whether you are silently smiling at
my eagerness about what now perhaps to you, from the
calm heights of Rabbinical learning and the security
of married happiness, seems to be a vain and boyish
contest ! But you must remember how recently I
have passed through it myself; and that here, in this
nook of the world, the events of Cambridge assume
to me a greater and more august importance than ever.
" Thank God, however, for the obscurity and (not
idle) quiet of this dear retreat. My little work among
the poor, weekly labour over a sermon, and the influence
of home, are I trust, under God's blessing, doing me great
good in every way. I think my health too is getting
right again. I only trust that I shall not be forgotten,
either in secular or sacred remembrance, by some old
and dear friends at Cambridge."
William Law, in Chapter XXI of his Serious Call to a
Devout and Holy Life, pictures to us the coming of a
scholar to just such a parish. When Ouranius first
came to his little village, it was
"... as tedious to him as a prison, and every day
seemed too tedious to be endured in so retired a place.
He thought his parish was too full of poor and mean
people, that w^ere none of them fat for the conversation
56 THE LIFE OF BISHOP MOULE
of a gentleman. This put him upon a close application
to his studies. He kept much at home, writ notes upon
Homer and Plautus, and sometimes thought it hard
to be called to pray by any poor body, when he was just
in the midst of one of Homer's battles."
Handley Moule's attitude was the very reverse of this.
He rose in large measure to the beautiful ideal set forth
by Law in his picture of Ouranius after his heart had
been changed by forming the habit of intercession for
his people :
*' Ouranius is a holy priest, full of the spirit of the
Gospel, watching, labouring and praying for a poor
country village. Every soul in it is as dear to him as
himself. His whole life is one continual exercise of
great zeal and labour. He never thinks he can do enough
for his flock. He visits everybody in his parish in the
same spirit of piety that he preaches to them. It would
strangely delight you to see with what spirit he con-
verses, with what tenderness he reproves, with what
affection he exhorts, and with what vigour he preaches.
He gladly attends upon the poorest kind of people,
humbling himself to the perverse, rude and ignorant;
and is so far from desiring to be considered as a gentleman
that he desires to be used as the servant of all, and in
the spirit of his Lord and Master girds himself and is
glad to kneel down and wash any of their feet. ..."
The whole passage is too long to quote; it should
be turned to and read in its entirety, for it perfectly
describes the spirit in which in after years the Bishop
served his whole diocese of Durham.
With regard to the spirit in which he preached we
are not left to conjecture. His first Fordington sermon
still exists in MS. It was preached on July 14th, 1867,
from 1 John iii. 3. " Every man that hath this hope
in him purifieth himself, even as He is pure." He pre-
faced the sermon by a few personal words.
" To-day," he said, " for the first time I stand in
this pulpit to teach and to exhort in the Name of our
Lord Jesus Christ ; it is a time of deep and anxious
ORDINATION AND FIRST CURACY 57
concern to mc, who must hereafter give account to Ilim
at His appearing for all my words spoken here. I
therefore solemnly desire your prayers, that I may
rightly and duly teach and expound ' none other Gospel '
than that which these many years I have here been
taught ; that the Spirit of our Heavenly Father may be
present ; and that so together we may move continually
forward in the footsteps of our King and of His saints.
. . . This is my first mention of my own matters in this
pulpit ; and I wish it may be also my last, so that you
may forget the preacher and fix all your view on what
is preached, or rather on Him Who is preached, the
great object of our Faith, our Hope and our Love."
The preacher then turned to his text and asked the
congregation " to consider closely with him the words of
the Apostle, for they are full of Jesus Christ ; full of the
hope w hich rests on Him and of the life which is lived
by Him." The w^ords are characteristic. Moule's
sermons were always " full of Jesus Christ."
This sermon was the first of a long series. In two
large quarto manuscript books the young preacher
recorded the texts and main headings of 378 sermons
which he preached betw^een July 14th, 1867, and
February 14th, 1872. One of these, preached from notes
on Easter Sunday evening, 1871, was afterwards written
out and published, with an inscription to the parishioners
of St. George's, Fordington, under the title The Fact
of the Resurrection. It is referred to in the following
letter to R. Sinker :
"April lOth, 1871.
" We have passed a delightful and I hope useful
Passion Week and Easter. Our evening services, held
by my father for nearly forty years through the w^eek,
were attended as never before. Yesterday we had
excellent congregations. In the evening I preached
from ' If we believe that Jesus died and rose again . . .'
on the proofs of the resurrection as a fact — on the two
simple lines that the Apostles (1) w^ere not deceivers,
(2) w^ere not deceived. . . . [He refers to Alford's
Easter Sermon of 1866 and then proceeds.] But oh
how dealing wdth such subjects brings me back on the
58 THE LIFE OF BISHOP MOULE
view of my own native unbelief and hardness of heart.
When shall I learn to live as in the presence of the risen
and ever-living Lord? "
He had already advanced further than many of his
contemporaries in the Christian life. But he was con-
scious that he had not yet learnt the full secret of living
in the Presence. Thirteen years later (in 1884) that
lesson was to be learnt, to his infinite joy and the enrich-
ment of his powers of ministry.
At the end of 1881 he published fifteen sermons under
the title Fordington Sermons, which exhibit the same
intellectual power, the same clear exposition, the same
fidelity to truth and solicitude for the flock to whom
he preached as characterized his preaching to the end.
The little volume is dedicated to those " who worship
now or once worshipped in Fordington church," and at
its close is printed a remarkable little poem called
" Fordington Pulpit," which gives us the very heart
and soul of the preacher himself.^
In a letter to one of his former classical pupils, who
had asked for advice as to the preparation of sermons,
he explains his own procedure :
" September 29th, 1869.
" First, would it not be a relief to try — just once
now and then — an unwritten sermon? one from very
full and carefully digested notes ? If you are like me,
the actual effort of writing out word for word one's
thoughts becomes at times an almost unbearable burden ;
though as a rule — at least for us juniors — I believe it
to be a very useful discipline. I never ventured on
notes for a long time, but have now often used them,
and found, when the preparation had been careful and
the notes full, that the effort at the time of preaching
was very little increased and the effort before preaching
vastly relieved.
" Secondly, I have found great good in a course on a
part of Scripture. I have now preached three such . . .
(all written). They were aimed at impressing on the
people — mostly very plain people — the blessing to be
1 See p. 62.
ORDINATION AND FIRST CURACY 59
found in out-of-the-way Scriptures, and at tempting
and leading them to more reading and searching for
themselves. . . . And what vast wealth the blessed
Book contains.
" This loads me to say that after the first half-dozen
sermons I ever preached I began to feel ' I am running
dry, all my ideas are becoming exhausted.' The fact
was, I had been taking quite accidental texts and writing
most elaborate declamations on the Gospel from them;
and when my fears led me to settle down to preaching
more directly and fully from and on the Scriptures,
I found I had an inexhaustible mine, if I would but
work it."
But, busy as he was with parochial duties, he did not
let his scholarship rust. In September 1868 we find
him writing an article on Arnobius for the Dictionary
of Christian Biography at the request of the then Editor
(Professor Lightfoot). He finds Arnobius poor reading
on the whole. He writes to R. Sinker :
" The part which is aimed at paganism is spirited and
instructive, but it is the work of a Catechumen only,
and displays grievous ignorance of the doctrine, and
even of the history of the Gospels, stumbling often on the
verge of Gnosticism. It is hard to work at it in the
midst of a curate's duties : yet there is a strange and
pleasing surprise in passing from an Apology for Christi-
anity fifteen hundred years old to ' bear the name ' of
the Lord Jesus in these latter days to some bed of pain
or death. ' Part of his host hath crossed the flood,
and part is crossing now.' "
A year or two later we find him deep in the study of
Irenaeus. Nor was this all. In November 1868 he
writes :
"... I have been engaged at intervals these two
years on some verses illustrative of scenes in the Acts
of the Apostles — an attempt to bring out the wonderful
truth and life of the narrative, and so its heavenly
lessons, in some slight degree."
These poems were duly published in 1869. They are
60 THE LIFE OF BISHOP MOULE
vividly dramatic. To mention only one : the soldier
to whom St. Paul was chained tells how his contempt
changed to respect, and respect to love for Paul and faith
in the Saviour he preached.
In the same year he for the first time won the Seatonian
Prize, offered annually " to that Master of Arts who shall
write the best English poem on a sacred subject." The
subject for the year was " Christian Self-denial." On
October 28th he writes to R. Sinker :
"... The little triumph has come to me very
delightfully. Separated as I now am from the dear
old University, I am pleased to be mentioned in it once
more. . . ."
He was destined to be mentioned in it for the same
reason year after year from this date. He won the prize
from 1869 to 1873 inclusive, and again in 1876. The
first four poems were written while he was at Fordington,
the last two after his return to Cambridge. These
remarkable poems deserve to be better known. Their
elevated diction, their command of Miltonic verse,
their sustained power of imaginative description and
their high level of religious thought render them worthy
of a high place in the estimation of all who value sacred
poetry.
But these poems on " Sacred Subjects " were not
the only products of his pen. In 1878 he published,
in a slim volume entitled Dorchester Poems, fourteen
poems written at intervals during the previous ten years,
which breathe his love for his native place and his
pride in all that concerned it. One of these, " Fording-
ton Pulpit," has already been mentioned. Another,
" The Garden Door," full of the love for parents and
home which characterized the writer to the end, is
printed on pages 78-9. It was written in 1878, the
year after his mother died.
It will be evident that the curate of Fordington was
not idle. It would rather appear from his letters that he
was inclined to overtax his strength. He had worked at
ORDINATION AND FIRST CURACY Gl
high pressure ever since he went up to Cambridge in 1859,
and he was doubtless fecHng the effeets. It was probably-
good for his health as well as for his mental and spiritual
development that in October 1872 he received an urgent
invitation from the Master of Trinity, backed by Pro-
fessor Lightfoot, to return into residence and take up
the oflicc of Junior Dean. A few years before no proposal
could have been more attractive ; but in the intervening
years his affectionate nature had taken fresh root in
the old home-surroundings, and he had found congenial
employment for his powers in the pastoral work of the
parish. He wrote to his brother Horace :
''October llth, 1872.
" I heard yesterday from the Master, and a most pain-
ful conflict of feeling the letter has cost me. At present
it looks to me as if it were an almost legal call of duty to
go, according to the very letter of the promises demanded
of me on election, as well as according to one's sense
of duty as a Fellow generally. But leaving this dear
home — even for parts of the year — is no little thing to
lace. • • •
He wxnt up to Cambridge and saw the Master and
other senior men, who all urged him to return.
At the same time, C. E. Vines, his senior by two years
at Cambridge, and a very helpful friend to him in those
early days, had just returned on furlough from India,
and was able to take his place at Fordington. The way-
was therefore clear. Lightfoot and Westcott and many
friends at Cambridge assured him of their welcome.
But it was with real diffidence that he faced " the now
most strange as well as responsible work before me."
" But," he writes, " I trust that He Who delivered
me from the very worst of fears ere now will yet shine
on my head and help me to serve Him."
On January 19th, 1873, " he preached two admirable
farewell-sermons. . . . Nothing could have been better."
So wrote one brother to another next day, and he goes
on to report that " Handley is to be presented with an
inkstand by the Sunday School teachers to-night —
62 THE LIFE OF BISHOP MOULE
a complete secret to him and to all here, I think. Alto-
gether, things are as cheerful as they could be under the
circumstances, thank God."
Thus ended five and a half years of most loyal and
devoted service to parents and to parish. The last
farewells and presentation deeply touched him. " But
I don't doubt that the step of going is right," he wrote
to his brother Horace on January 21st. On the following
Friday he once more left his home and " went up " to
Cambridge.
FORDINGTON PULPIT:
A preacher's week-day thoughts
Many voices yester-even
Made these walls and arches ring
With their high- sung hopes of Heaven,
And the glories of its King :
Now my footfall sounds alone
On the aisle's long path of stone.
Save that yonder from the loft,
With a solemn tone and soft,
Beating on with muffled shock,
Conscience-waking, speaks the clock.
Holy scene, and dear as holy !
Let me ponder thee this hour,
Not in aimless melancholy.
But in quest of Heaven-given power ;
Seeking here to win anew
Contrite love and purpose true —
Near the Font where dewdrops cold
Fell upon my brow of old ;
Near the well-remember'd seat
Set beside my mother's feet ;
Near the Table where I bent
At that earliest sacrament.
Let me, through this narrow door.
Climb the Pulpit steps once more.
Blessed place I the Master's Word
Child and man, I hence have heard.
Awful place ! for hence in turn
I have taught — so slow to learn.
To the silence now to hearken
Here I mount and stand alone.
While the spaces round me darken,
And the church is all my own ;
While the sun's last glories fall
From the window of the tower,
Tracing slow their parting hour
On the stones of floor and wall.
ORDINATION AND FIRST CURACY 63
Seems a secret voice to thrill
In the very air so still ;
Turns a soul-conipclling gaze
On me from the sunsct-hazc :
Sure the eternal Master's hand
Beckons me awhile apart,
Bids me in His Presence stand,
While He looks me through the heart.
Sinful preacher, ask again.
In this nearness of thy Lord,
How to Him has rung thy strain
When it seem'd to speak His word?
'Mid thy brethren's listening numbers
Hast thou felt, with soul sincere.
How, in thought that never slumbers.
This great Listener stood more near —
Listening to His own high Name
Spoken by His creature's breath —
I low from out the heavens He came.
How He poured His soul in death,
How He trimnph'd o'er the grave,
How He lives on high to save.
How He yet again shall come.
Lord of glory and of doom !
Has He foimd thy message true ?
Truth, and truly spoken too?
Utter' d with a purpose w^hole
From a self- forgetful soul.
Bent on nothing save the fame
Of the great redeeming Name,
And the pardon, life and bliss.
Of the flock He bought for His ?
Think ! — but ah, with thoughts like these,
Hasten, sinner, to thy knees.
1878.
CHAPTER VI
CAMBRIDGE AND FORDINGTON (1873-18S0)
When Moule left Cambridge in 1865 to take up a
Mastership at jNIarlborough, he had thought of an absence
of three or four years at most, but, as we have seen,
nearly eight years had passed before he returned.
Eight years make a very great difference at a University.
The University itself was changing. In 1865 candi-
dates for the M.A. degree were still required to make
the old subscriptions and declarations of membership
of the Church of England; but two years before his
return an Act of Parliament had finally abolished religious
tests, although Heads of Colleges and many Fellows were
still required to be in Holy Orders. A few of his con-
temporaries were still in residence as Fellows and
officers of his own and other colleges, but the vast
majority had gone down for good. New faces met him
in the courts, new names were written on the staircases,
new men occupied the rooms in which he and his friends
had once " kept."
Moreover, he himself was not the same. Two years
at Marlborough, and five and a half years of pastoral
work at Fordington, had changed the young scholar
of Trinity, wrestling with religious and intellectual
difficulties, into a man of disciplined character and settled
convictions. When he left he was still in statu puplllari ;
when he returned, it was to hold office in the College,
and that an ofiice specially concerned with discipline.
Trinity College has two Deans, and he was successively
Junior and Senior Dean during the four and a half
years from January 1873 to June 1877. This office
brought him much into contact with the Master,
G4
CAMBRIDGE AND FORDINGTON 65
W. H. Thompson, of whom he drew the lifehke portrait
quoted on page 19. He remembered the old salHes,
and naturally wondered how they would get on together.
As is so often the case, he found beneath the keen and
sometimes caustic wit " an entirely kind heart, a
sympathy and an insight, which at all real needs were
ready."
He found a few old friends amongst the Dons, such
as E. T. Leeke and A. E. Humphreys; and he soon
made others, such as R. Appleton, A. F. Kirkpatrick,
and A. H. F. Boughey.
" I think," writes E. T. Leeke, " he felt a bit out of
touch amongst the Fellows, hardly realizing how much
he was valued, and conscious of the differences between
himself and some of them on religious questions."
And yet there is no doubt that his quiet consistent
life and faithful adherence to what he believed to be
true were a powerful witness for his Lord and Master.
As Canon Leeke puts it :
" What has he been to me and many others ? What
has he not been to me ? How much more might he not
have been to us, if God had given us eyes to see more
clearly what manner of man he was ! "
As Dean, he was responsible for the discipline of the
College. If, for instance, a man had not kept the
requisite number of Chapel attendances (at this time
five on week-days, two on Sundays), or if he had been
out after hours at night without leave, or had com-
mitted any flagrant violation of College rules, he would
receive a polite note from the Dean, summoning him
to an interview at a given hour. If satisfactory
explanations were not given, penalties were imposed.
It can easily be understood that the Dean was not
always the most popular official in the College. It
was an office which demanded tact and good-will.
That these were forthcoming in his case is evidenced
by the following colloquy, which took place in the
F
66 THE LIFE OF BISHOP MOULE
University Union Society's writing-room one day in
April 1873 :
Scott of Trinity (now Canon Scott of Manchester) :
" Well, the Junior Dean is a great success."
H. M. M. " What, does he really make the men go to
Chapel? "
S. of T. " He not only does that, but he makes them
like him too. They thought it a nuisance being sent
for, when he first began; but they come away, saying
that they can't help liking him. This is thoroughly
felt throughout the College."
The two Deans were responsible for the conduct of
the Chapel services. Their march up the Chapel to
their seats was the signal for the service to commence,
and they took their turns with the Master and others
to preach and to celebrate. Attendance of under-
graduates (with few exceptions) was obligatory on
Sunday evenings, and it was a remarkable sight to see
the Chapel filled with nearly 600 men in surplices.
Surplices were, and are to this day, the rule on Sundays
and Holy Days.
When Moule came up as a Freshman, the discipline
in Chapel was far from perfect. The seats at the east
end were distant from the seats of the Deans, and were
at that time known familiarly as " Iniquity Corner."
Many of the men made no pretence of attending to the
service, and engaged in conversation and in other ways
of wiling away the time. Here there had been a con-
siderable alteration for the better by 1873. The more
grossly indecorous behaviour had been stopped, and
it was possible for men in these seats to take a devout
part in the service. This improvement continued under
the new Dean. Dr. Sinker bears witness that " in the
years in which Mr. Moule held the office of Dean, he was
able in various ways to exercise a tremendous influence
for good on those committed to him." When we reflect
on the fact that a large proportion of those 600 under-
graduates were destined to fill in years to come impor-
tant positions in Church and State and Nation, we
CAMBRIDGE AND FORDINGTON 67
cannot fail to realize the importance of carrying on
efficiently the olFicial duties which devolved upon him
as Dean.
But Moule went further. He was not content to
confine his intercourse with the junior members of the
College to formal interviews and general supervision.
He made it part of his business to seek out individual
men, especially those who had been commended to him
by parents or friends, and to show them kindness.
Before he went up he had planned to keep his Sundays,
apart from Service times, as quiet as he could ; but he
very soon felt constrained to invite men to come to his
rooms for a Greek Testament reading on Sunday even-
ings at a quarter-past nine. His rooms were just west
of the clock tower in the Old Court, and not a few
Trinity men, now in their sixties, look back with
pleasure to the gatherings which took place there. " We
sang a hymn together and knelt in prayer and then
opened the Greek Testament for half an hour of exposi-
tion." As many as twenty to twenty-five were often
present, filling the room to its full capacity. Twenty
years later he published a little volume entitled Jesus
and the Resurrection, and inscribed it " to any who may
still remember that Upper Chamber in the Old Court."
It contains expositions of the closing chapter of St.
John's Gospel, which he gave in 1874 ; The High Priestly
Prayer (1907) is based upon similar expositions given
in the following year; those w^ho read them will under-
stand how attractive as well as profitable those Sunday
evening gatherings were.
Nor did he forget the choir. In December 1873, in
a letter to his mother, he refers to the good work going
on at the Choir School (a branch of the Jesus Lane
Sunday School, which was manned in term entirely by
University men), and says : " Some of the boys do
seem indeed in the brightest and simplest way to have
learnt to love the Saviour. I saw some of them at their
homes this afternoon, and was very much encouraged."
The Junior Dean prepared some of these choristers for
68 THE LIFE OF BISHOP MOULE
confirmation and held a class for instruction in the
Prayer Book. At Eastertide, 1874, he founded the
" Trinity College Chapel Choir Union for private prayer."
" Junior members of the choir, being confirmed and
regular communicants," were " qualified to be full
members." Four or five members of the College, con-
nected with the choir officially or choir school teachers,
joined as associates. Subjects for prayer were pro-
vided for daily use. The then head choir-boy, now
chief clerk in the College Office, writes :
" I well remember the late Bishop Moule as Dean at
Trinity. It was one of the greatest privileges of my
life to receive instruction from him. His interest in the
boys was always most keen, and we all thoroughly
enjoyed and certainly profited by his teaching in the
Saturday evening Bible class. How considerate he was
of others. He always gave us cocoa and cake (much
appreciated by us boys !), and he apologized for the
limited supply of crockery, saying, ' I don't like to give
my bedmaker unnecessary trouble on Sunday morning.'
He was for ever planning for our pleasure, now a short
course of elementary astronomy, showing us planets, etc.,
through his fine telescope, now an excursion to some
interesting place. These were always intensely interest-
ing. Those of us whom he prepared for Confirmation
enjoyed an inestimable privilege, and some of his teaching
I shall never forget. ..."
At the end of 1874 Moule writes to his brother George :
" I begin to feel a real acquaintance with many of the
young Christian students, and they seem to care to turn
to me for help in a way which seems to show that College
is a place where I may hope to be of use."
The Rev. C. Lea-Wilson was one of these students.
He taught in the choir school, and he writes :
" I remember the delightful way in which he spoke
to the boys when he launched the Prayer Union. . . .
We always flew to him in our troubles, e. g. when a
woman mesmerist was doing great harm amongst under-
graduates. He went at once to the Vice-Chancellor and
CAMBRIDGE AND FORDINGTON GO
the woman was sent away. IIow well, too, I remember
going to the Dean about a man on my own staircase,
about whose spiritual life I was very anxious. Moule
asked him to breakfast, and, though he had accepted
Christ as Saviour the night before, that breakfast was
the very greatest help in starting the young brother in
the Christian life."
As it happens, Moule wrote to his brother George in
China about the same breakfast.
" That morning I felt poorly and down, and as if I
could help no one. We had scarcely been ten minutes
together, before he said : ' I am happy to say that my
cloud is gone,' and then followed a most touching con-
fession of his new-found joy in simple faith in the Lord
Jesus. It was very blessed. He is a man of very steady,
sensible character, our best Greek Testament prize-man
of his year last summer and a great rowing man."
In another letter he tells of a young undergraduate,
lying at death's door, to whom he spoke the word of
life with cheering result, and of the father of a choir-
boy, whom he also visited in illness and in whom a great
change was wrought " from above."
The advent of the young Dean of Trinity was welcomed
by friends outside the College. He was invited to preach
regularly on Sunday evenings at St. Sepulchre's (" the
Round Church ") by the Rev. A. W. W. Steel. He
began on the very first Sunday of Term, and as time went
on, he gave more and more of his strength to work at
this church. Mr. Steel's health became so precarious
that he leaned increasingly on his younger friend.
" I remember," writes Dr. Sinker, " how regularly he
used to come over, when the Sunday evening service
was finished in the College Chapel, to St. Sepulchre's
just in time to give the Sermon. A great crowd of
undergraduates came to hear him, and as the old Norman
church was well filled with parishioners the result was a
closely packed church, a row of undergraduates even
sitting on the cushion that encircled the Communion
rails."
70 THE LIFE OF BISHOP MOULE
At the close of the service he returned to his rooms
to get a hasty supper and to make ready for his under-
graduate friends at 9.15. Truly Sunday was a day of
very strenuous, albeit happy, service for his Lord and
Master. 1
The welcome from leading men in the University was
equally warm. He was invited to preach twice in the
University pulpit in 1873. He was appointed an
examiner for the Classical Tripos in 1874 and 1875,
for the Theological Voluntary in 1873, and for the
Theological Tripos in 1874. ^ Amidst all these numerous
activities he still found time to write poems, which both
in 1873 and in 1875 won him the Seatonian Prize for the
fifth and sixth times.
So strenuous a worker must have been ready for the
vacations as they came. In the Long Vacation of 1875
Handley Moule and his brother Charles, with three
friends, Appleton, Humphreys and Lang, secured four
days for a boating excursion on the Severn. The
weather was not favourable, and the voyage was not
without risk, but they had " a refreshing and successful
time." Starting from Shrewsbury at 6 p.m. in two
light boats, they were delayed by running aground
several times in unexpected shallows and having to get
out and drag the boat into deeper water. It became
quite dark. Humphreys and Moule were in advance and
were looking out for the hoped-for inn. " The stream
was running quite fast and, as we rowed on, we came
full tilt against the huge wire rope of a ferry, which
knocked us both completely over in the boat. Merci-
fully we did not even lose our oars, much less fall out."
They visited the Roman " Uriconium " (now Wroxeter),
1 So much was his ministry at the Round Church appreciated
that at the end of 1874 he was offered " Trinity Church." The
proposal almost overwhelmed him, but he felt " obliged on the
spot to decline," chiefly because it would tie him in Cambridge
nearly all the year round and so make impossible the help which,
as matters stood, he delighted to render to his parents during
the Vacations.
2 The Voluntary was held for the last time in 1873, and was
succeeded in the following year by the Tripos.
CAMBRIDGE AND FORDINGTON 71
Worcester and other places. The following poem records
the feelings aroused by their visit to Worcester Cathedral.
It is addressed " to a friend " :
Wilt thou not lonjr hence remember how beside the Severn shore
After hours of watery hibour for a while we slacked the oar,
And at Icuirth in Worcester's city entered the Cathedral door?
Wilt thou not recall the sweetness, when the vesper bell was runpf,
Through the aisles to worship calling with a faint and silvery
tongue,
And the breathing organ duly, soft and low, its prelude sung?
Summoned by the organ voices, passing inward, pair on pair,
Clerks and singers snowy-vestured hasted up the chancel-stair,
Ever by a changeless custom honouring the hour of prayer.
[Listening to the "chanted sounds," his thoughts pass
to where " in no terrestrial Temple " ascends " the chant
of endless worship."]
Saviour, who Thy Saints art gathering through that happy
temple door,
From the silent streams of this world and the last dark river's
shore.
There to gaze and love for ever, and to wander out no more ;
Watch us yet awhile who travel o'er the oft-beclouded tide ;
In our toil and in our darkness yet a season be our Guide ;
Grant us so to reach Thy temple, numbered with the glorified.^
During these four and a half years his life centred
round two foci — Trinity and Fordington. However
full of interest was the work at Cambridge, this truly
devoted son ahvays hastened back to the old home with
ardour and delight. He was never so happy as w^hen
he could be ministering to his parents' comfort and
happiness. As early as November 1875 we find his
brother George writing to him from China, urging him
not to think of giving up his work at Cambridge and
returning to Fordington, and in February 1877 George
(now at home) and his father unite to give the same
advice. But in August of this latter year came the
shock of his mother's death. He had come home at
the end of the May term. On June 29th he was stand-
ing talking with her in the house, when the stroke came
and she fell paralysed into his arms. For eight weeks
1 Christianus and other poems.
72 THE LIFE OF BISHOP MOULE
husband and sons watched over the silent form, and then,
a Httle after sunrise, on August 21st, her spirit found
release and she was " with Christ." Three days later
six sons carried her body to the grave amidst literally
weeping throngs. One verse must be quoted of a poem,
which came to her son Charles in the watches of the
following night, as showing what she had been through-
out her long life :
*' Farewell, beloved and noble face
Reflection of the Saviour's grace
Fair image of a life
Which, pressing towards the Holiest Place,
Still climbed the steep, still ran the race.
And conquered in the strife ! "
*' For long, long years," wrote Handley, on the day
of the funeral, " she has combined in a very sweet way
intense love for her husband and children with yet more
intense love and longing for the Saviour and His presence.
My father is wonderfully upheld. He gave the Blessing
himself at the end of the service in a calm, clear voice."
There seems to have been no doubt in Moule's mind
as to where his duty lay. His father must not be left
to bear the weight of the parish alone. He wrote to
resign his College work. This involved giving up at the
same time his labours at St. Sepulchre's. Mr. Steel
wrote in September 1877 :
" What shall we in Cambridge do? It will be a very
serious loss to us all. The congregation have greatly
valued your ministrations, and I know how much they
will miss you. As for myself, your kind help has been
so great and so thorough that it has been a real relief
to me during this season, when I have been able to do
little or nothing, and I cannot sufficiently express all I
feel towards you."
Personally the writer remembers the surprise and
regret with which, on returning to Trinity in October
for his second year, he heard that Mr. Moule had resigned
his office and " gone down." It was difficult to believe
that any call could be stronger, or any work more
CAMBRIDGE AND FORDINGTON 73
urgent, than the work in which he had been engaged
at Cambridge.
For the best part of three years, from September 1877
to May 1880, behold therefore the erstwhile Dean of
Trinity resuming his humble labours as Curate of Ford-
ington. His brother George with his family had arrived
home onee more in the summer of 1876. It was a great
joy and strength to Handley to have his brother residing
in a house near by and able from time to time to help
in church and school-room. Moreover, his brother
Charles used to spend the vacations for the most part
at the Vicarage. Diaries tell of the happy associations
of the brothers in services, in walks and excursions,
and in home reunions. The little nephew and niece,
who had so long lived with their grandparents, were a
continual interest, and Handley gave much of his time
to teaching the boy Greek, Latin, Ancient History,
Euclid and Music.
The return to his native haunts prompted him to
sing afresh in verse the praises of Dorset, and in 1878
were published the Dorchester Poems, to which reference
has already been made in Chapter V.
Another bit of literary work to which for twelve months
he devoted his keen and delicate scholarship was the
*' Commentary on the Epistle to the Romans " in the
Cambridge Bible for Schools. He set himself, not to a
display of learning, but " to weigh the sacred text itself
and its often subtle connections of thought," and then
to set forth the teaching of the inspired Apostle as clearly
and as forcibly as possible. It was published in 1879.
New light has been shed upon the Epistle since then, but
in its day and for its scope it was a model of what a
commentary should be, and it w^as warmly praised.
His father was seventy-seven in January 1878, and
could take less and less part in the active work of the
parish, so that the bulk of the preaching and visiting
fell upon the younger man. He stood at his post with
unremitting fidelity, his longest absence from the parish
being under three weeks.
74 THE LIFE OF BISHOP MOULE
One of these brief absences was in March 1878, when
he took advantage of a " College meeting," ^. e. a
meeting of the Fellows of the College, to which he had
been summoned, to revisit Cambridge. He stayed with
Mr. Steel, saw hosts of friends, and preached at the
Round Church, at St. Benet's, and (twice) at the
Servants' Service in Trinity.
For another College meeting he paid a flying visit to
Cambridge for two nights in October of the same year.
He records in his Diary how by a unanimous vote
Aldis Wright (for many years the respected Vice-Master
of the College) was elected Fellow. Aldis Wright took
his degree in 1858, but his Nonconformist views had
disqualified him for a Fellowship until now.
The only other holiday of general interest was one
which he took in August of the same year, when he and
his brother Charles visited Paris. They of course visited
Notre Dame, but the special attraction was the " Expo-
sition " of Art and Industry, which had been set up in
the Trocadero and the Champ de Mars, and which gave
them occupation and interest day after day for five days.
They also found time to attend services at Mission
Halls in connection with the McAll Mission and with
Miss De Broen's dispensary work in Belleville.
Thus in pastoral labours and in literary work the brief
period of his second curacy passed to its destined end.
On January 27th, 1880, he makes the following entry in
his Diary : " Beloved Father's 79th Birthday- He
reaches it, thank God, well and strong in body and
spirit. Oh, Lord, spare him thus long to us." How
little did the writer foresee that on that day week that
beloved father was to pass away. On the following
Friday his father caught a severe chill while visiting in
the parish. He grew rapidly worse; absent sons were
hastily summoned; they watched round his bed all
Monday night, and on Tuesday morning, while Plandley
was at prayers with the servants, " our most beloved,
revered and now infinitely blessed Father died in painless
sleep." The entry on Friday, February 6th, the day
CAMBRIDGE AND FORDINGTON 75
of the funeral, records : " Great crowds, most reverent,
sympathetic and orderly. The people are amazingly
loving."
On the Sunday Handley preached in the morning,
George in the afternoon, Arthur in the evening. The
congregations were very large at all three services, in
the evening " immense." Frederick read the prayers
morning and evening.
Thus went to his reward the veteran Vicar of Ford-
ington in a good old age, having retained his faculties
and served his people to the end.
Handley's sermon was printed in the Dorset County
Express, and drew from Mr. Thomas Hardy the follow-
ing interesting letter ;
February Wthy 1880.
" I have just been reading in a Dorset paper a report
of your sermon on the death of your father, and I
cannot refrain from sending you a line to tell you how
deeply it has affected me, and — what is more to the point
— to express my sense of the singular powder with which
you have brought his life and innermost heart before
all readers of that address.
" You will, I am sure, believe me when I say that I
have been frequently with you and your brothers in
spirit during the last few days. Though not, topo-
graphically, a parishioner of your father's I virtually
stood in that relation to him, and his home generally,
during many years of my life, and I always feel precisely
as if I had been one. I had many times resolved during
the year or two before his death to try to attend a
service in the old Church in the old way, before he should
be gone : but to-morrow, and to-morrow, and to-
morrow ! — I never did.
" A day or two ago Matthew Arnold talked a good
deal about him to me : he was greatly struck with an
imperfect description I gave him (from what I had
heard my father say) of the state of Fordington fifty
years ago, and its state after the vicar had brought his
energies to bear upon the village for a few years. His
words, ' energy is genius,' express your father very
happily.
'' Please give my kind remembrances to Mr. Charles
76 THE LIFE OF BISHOP MOULE
Moule and your other brothers who have not forgotten
me — if they are with you — and beUeve me,
" Sincerely yours,
*' Thomas Hardy."
Part of another letter from Mr. Thomas Hardy,
written many years later, may be added here as making
further reference to the father's preaching. Another
portion of this letter, referring to the cholera visitation
has already been quoted. The Bishop had sent him a
copy of a study of his father's life, and received the
following in reply :
Max Gate, Dorchester, June 29th, 1919.
" My dear Bishop of Durham,
" You may agree with me in thinking it a curious
coincidence that the evening before your letter arrived,
and when it probably was just posted, we were reading
a chapter in Job, and on coming to the verse, ' All the
days of my appointed time will I wait, till my change
come,' I interrupted and said, ' That was the text of
the Vicar of Fordington one Sunday evening about
I860.' And I can hear his voice repeating the text as
the sermon went on — in the way they used to repeat it
in those days — just as if it were but yesterday. I
wonder if you have ever preached from that text; I
daresay you have. I should add that he delivered his
discourse without note of any kind. . . .
" Believe me, always sincerely yours,
" Thomas Hardy."
The parishioners sent a unanimous petition to the
patron asking him to appoint one of their late Vicar's
sons; but the Patron had other designs, and a week
after the funeral it was announced that the parish had
been committed to other hands.
The door thus closed behind him. At the same time
more than one door opened in front. The Vicar of
Trinity Church, Cambridge, the Rev. John Barton,
wrote promptly, offering him the " Evening Lecture-
ship " at that Church. This Lectureship had been
CAMBRIDGE AND FORDINGTON 77
founded in the seventeenth century, and it still exists.^
The same day Mr. Image, one of the Tutors at Trinity
and a younger contemporary of his, wrote very warmly
about rooms in College. The next day's post brought a
letter from Bishop Perry (of Melbourne, but now
retired) offering him the Prineipalship of Ridley Hall.
This last offer he, at the time, felt " compelled to
decline."
By February 26th that process began of going through
old papers and treasures, the necessary destruction of
many a relic of the past, and the packing of what is left
for removal, which is the painful sequel of the death of
the Vicar of a parish.
On March 4th he crossed the Dorset border for the
first time since October 1878. He went to Cambridge
to stay with the Bartons and preached in Trinity Church
on the evening of his arrival. The next day he went to
see Ridley Hall, then in course of erection, and inspected
the rooms proposed for him at Trinity. The same even-
ing he spoke for the C.M.S. at the Town Hall. The
meeting was pronounced " the best ever held in Cam-
bridge." Before he went to bed he was " able to arrange
happily for the future with Barton. Thank God."
The Monday before Easter (March 16th) saw the
induction of the new Vicar of Fordington, but he did
not take up the duty until May 30th, and Handley,
with the help of his brothers, George and Arthur, con-
tinued to minister in the parish. Charles was also at
the old home for Easter. On Good Friday for the last
time the brothers took the Came Wood walk, which
had become traditional with them on that day. On
Sunday, May 23rd, and on the Wednesday following, he
preached his last sermons " in the beloved Church " to
full congregations. " So ends my ministry of the Word
in this dear place. Lord, forgive me."
It is to any man a solemn and heart-searching thing
to close his ministry in a parish, and to know that, for
1 See Charles Simeon, by H. C. G. Moule, M.A., Methuen & Co.,
for many interesting particulars about this Lectureship.
78 THE LIFE OF BISHOP MOULE
good or evil, his work is done. To Handley Moule it
was especially so. His deeply sensitive conscience
recalled " omissions and commissions of thirteen years
of utterance " ; his heart was torn by the pain of fare-
well to well-loved brethren; but above all he felt that
he stood there, as his father's son, to bring to a close
the ministry of the Word, which that father had carried
on for over fifty years. No wonder that the sermon he
preached on the Sunday evening from the text (Acts xx.
32), " And now, brethren, I commend you to God and
to the word of His grace, which is able to build you up
and to give you an inheritance among all them which
are sanctified," revealed his inmost heart, and went
home with intensity of force to the hearts of his hearers.
We may rest well assured that in the day of the Lord,
when every man's work shall be made manifest, the
work done in Fordington by father and sons will not
fail to receive its reward.
THE GARDEN-DOOR.
Beside the midnight fire awhile I sit and muse alone ;
The dark wind wanders round the house with wild and weary
tone;
The garden-trees are moved aloft, and hark, amidst the roar
I hear upon its hinges swung the unlatched garden-door.
The soul is hushed for Memory's voice, speak with what voice
she will,
And oft as yon small sound is heard her accents reach me still ;
And swift and silent o'er the mind a thousand hours are rolled,
A thousand passings out and in at that dear Gate of old.
There oft, by tenderest escort led, our little feet would go
For happy rambles through the corn, or where the mead-flowers
blow,
Or venturous play in snow-piled lanes at ancient Christmas-times,
Or duly to the sacred door at sound of Sabbath-chimes.
There oft in after days we went, with glad and eager noise.
For river-plunge, or coastward march, a group of careless boys ;
To drive the ball upon the down, to rove the purple heath,
To track the woods where nests hung high and violets lurked
beneath.
And holier feet than ours, old Gate, by thee have come and gone.
Below the ivied slab and down at those two steps of stone ;
On journeys not of health and mirth those blessed feet were bent,
But seeking those who sinned and sighed — for so their Master
went.
CAMBRIDGE AND FORDINGTON 79
There, when the Pestilence was blown on that dire Autumn's
breath,
Morn, noon, and night, our Father sped to wrestle hard with
death ;
Uncounted times he there has passed, as there he passes yet,
To churchway-walk and pulpit-stair, on God's own errand set.
There, year and day, and storm and shine, to cottage door on
door.
Or when the Sabbath called her school to throng the busy floor,
At length with age-worn steps and slow but never-weary love
She went who is our Mother still, though now she lives above.
Ah, midnight winds that heave the door, ye reck not as ye blow
Wliat thoughts ye strike into this heart, what nameless joy and
woe;
What smiles of welcome beam again, what hands at parting wave.
What words again are breathed in tones that overlive the grave !
Hush, hush the trees, thou moaning wind, let go the garden-door !
And yet — 'tis worth the anguish well to have known such years of
yore !
I'll take the dear Past in my soul, and, ere I sleep, I'll come
And pour it on the blessed page that lights the mourner home.
1878
CHAPTER VII
RETURN TO CAMBRIDGE, MARRIAGE AND HOME LIFE
The four months which elapsed between his father's
death and his final handing over of the parish to the
new Vicar had been months of great strain upon mind,
heart and spirit. It was well, therefore, that Moule
was not at once called upon to undertake fresh exacting
duty. June, July and August were almost entirely
spent in Dorset. His brother George's home (at Ford-
ington and at Holworth near the sea) was his head-
quarters, but he paid many week-end visits to clerical
friends and neighbours, preaching for them generally
twice on the Sunday, but otherwise taking innumerable
walks and enjoying to the full the glorious scenery of
his beloved Dorset. The time at the seaside, in con-
genial company, seems to have been specially delightful.
He generally bathed before breakfast, and not infre-
quently bathed a second, if not a third, time before the
day was out. Walking, boating, sketching, conversa-
tion and music were the order of the day during what
was for the most part a very fine and beautiful summer.
In the first week in September he paid a round of fare-
well visits to his old parishioners, accomplishing an
average of twenty-six calls a day, rising on one day to
fifty-four. At last, on September 8th, comes this entry
in his Diary : " To-day left my beloved home- village
as a residence for ever — so far as human foresight goes."
In the previous April Bishop Ryle of Liverpool had
asked him to be one of his Examining Chaplains. In
1880, and for years afterwards, the examinations were
held in the week immediately preceding the Ordination,
and it was a painful necessity at times to have to report
80
RETURN TO CAMBRIDGE 81
that in the opinion of the Examiners one or more
candidates had failed to reach the due standard and ought
not to be ordained. In Advent 1884 six candidates at
Liverpool were thus rejected. The work is both exacting
and responsible, and it speaks well for the clergy of the
Church of England that there has always been a sufTi-
cient number of competent men willing to perform these
arduous functions.
For twenty years Handley Moule was such a man,
and accordingly on September 13th, 1880, we find him
going to Liverpool to take his part in the examination
of candidates during the week, and in the Ordination
Service on the following Sunday at the pro-Cathedral.
His heart was in his work and, busy as he was in sub-
sequent years, he cheerfully made time for this service,
the wise carrying out of which is so essential to the
well-being of the Church.
October 1st w^as the first day of the Michaelmas Term,
and on that day he went up to Cambridge, which was
to be, for the next twenty-one years, his sphere of work.
He went up as Principal-Elect of Ridley Hall, of which
an account is given in the next chapter. He seldom
entered any expression of his own feelings in his diaries,
but under this date he writes : " Lord, bless my coming
in to this new life. Home is past, but not forgotten
before Thee. O God of my parents, be with me."
The next day he preached his first Sermon as
" Lecturer " in Trinity Church, and on the following
Sunday the University Sermon at Great St. Mary's.
On the latter occasion his text w^as '' The bright and
morning Star." ^ Its message was admirably set forth,
and applied to those who in the morning of life had just
entered on their academic course. The preacher at the
very outset of his " new life " at Cambridge pointed to
his Saviour and Lord as " not Hesperus that sets, but
Phosphoros that rises, the pledge of reviving life and
growing light and all the energies and pleasures of the
1 Printed in The Secret of the Presence as Sermon II.
G
82 THE LIFE OF BISHOP MOULE
happy day." And the witness was not in vain, for
within the next two days he received most welcome
evidence of its appreciation ahke by Vice-Chancellor
and by Freshman. In November he again preached in
the University Church — this time before the Judge (Sir
Henry Hawkins) : ^ and also in the Chapel — ever dear
to him — of Trinity College.
Thus began a very busy Term and quarter of the year.
After a fortnight's stay under Mr. Barton's hospitable
roof at Trinity Vicarage, he took up his abode in rooms
at 11, Regent Street. He was not alone, as his nephew,
Arthur J. H. Moule, came up to Cambridge at this time
and lodged at the same address, and another nephew,
G. T. Moule, joined the party on December 23rd. The
day usually began with Chapel in Trinity College at
7.30. The rest of the day was spent either in parochial
labours in connection with Trinity Church, or in making
preparations and arrangements for the opening of
Ridley Hall, or in public service for and personal inter-
course with members of his College and University.
When he was free he went to " Hall " at 5 p.m., and
enjoyed the company of Westcott, King, and other
distinguished men at the High Table and afterwards in
the Combination Room.
During this term he paid two brief but memorable
visits to London, and one to Southampton. On October
28th his brother George was consecrated in St. Paul's
Cathedral to the Bishopric of Mid-China, and all his
five brothers were present. The occasion was note-
worthy : two other Bishops were consecrated, one for
North China, the other for the West Indies. The Arch-
bishop and many Bishops took part, and the service was
" majestic." A month later Bishop George Moule
ordained two men to the priesthood in Islington parish
church, and his brother Handley preached the sermon.
On December 22nd the new Bishop of Mid-China sailed
^ A remarkable Sermon, written at a few hours' notice, and
puhlished in Christ is All as Sermon XI : " Justification, human
and Divine."
RETURN TO CAMBRIDGE 88
Avith his wife for the East, four out of the five brothers
seeing them off at Southampton. Handley entered with
deep fecHng into all that these three oecasions meant
and foreshadowed. The day after his return from
Southampton was his thirty-ninth birthday. It was
" the first birthday," and Deeember 25th following was
'' the first Christmas, ever spent away from the beloved
home. The Lord hath given and the Lord hath taken
away. Blessed be the name of the Lord." It was not
to be long, however, before this home-loving man was at
last to set up a home of his own.
On January 20th, 1881, Mr. Moule and his nephew
moved from their rooms in Regent Street into the
Principal's Lodge at Ridley Hall (sleeping the first night
on mattresses on the floor !), and a week later the Hall
was formally opened, as related in the next chapter.
The pressure upon the Principal in the weeks that fol-
lowed was tremendous. He carried on his own shoul-
ders, unaided, the entire work of instruction and
training and administration in the Hall. In addition
to the ordinary routine, there were inevitably many
matters to be attended to before everything connected
with the Hall was in working order. He was one of the
Examiners for the University scholarships; he was
preaching regularly once a week at Trinity Church; he
was Cambridge correspondent for The Record, and he
had many other calls upon his time and strength. But,
as he himself puts it, he was " mercifully helped."
At first he gave two lectures daily, from Monday to
Friday, and on Saturday he lectured on the construction
of sermons. But eventually he found it necessary to
take a Monday holiday. He certainly must have
needed it. His only recreations at this period seem to
have been occasional walks in the afternoons and certain
evenings at Trinity Vicarage, where he, and at times his
brother Charles, enjoyed good music and read aloud
from Milton and other English poets. Music had
always meant much to him. During those busy pastoral
years at Fordington he found time to study counterpoint
84 THE LIFE OF BISHOP MOULE
with care, and he composed more than one hymn tune
of merit and beauty. To the end of his Hfe he enjoyed
playing on a double-manual harmonium, of delightful
tone, which he brought with him from the old home.
Up to this time he had lived contentedly as a bachelor.
His Fellowship at Trinity was held on that condition,
and, apart from this, he had not hitherto met the one
whom he recognized as his future helpmeet. But now
came a change. Those evenings of music and literature
brought him into close touch with Miss Elliott, Mrs.
Barton's sister, and in her he found a lover of English
literature and an accomplished musician who had studied
under Sir Sterndale Bennett. This mutual love of
music and of literature, together with a common devo-
tion to Christ, drew them together, first in friendship
and then in love. They were engaged in May 1881, and
married in August of the same year. Harriot Mary
Elliott was the youngest child of a very able father,
Charles Boileau Elliott, who after rising high in the
service of the East India Company (like his father and
grandfather before him) resigned and took Holy Orders.
He was for many years Rector of the family living of
Tattingstone in Suffolk, but for reasons of health was
often abroad. It was during one of these absences from
home that his youngest child was born in Paris in
September 1844, and she liked afterwards to feel herself
a citizen of Paris, and always had a warm sympathy
with the French. She was, in fact, descended from the
Huguenot branch of the family of Boileau de Castelnau,
who had fled to Ireland upon the revocation of the
Edict of Nantes, giving up home and country for the
sake of their Faith. Mr. Elliott brought up his family
on the most Spartan principles — in severe winters they
had to break the ice in their morning baths, and summer
and winter alike they had to be in the garden, whatever
the weather, by half-past six for half an hour's walk
before breakfast.
Mary was sent to school, first at Coblenz, then in
London and finally at Geneva. From 1863 to 1877, with
MARRIAGE AND HOME LIFE 85
the exception of two visits to England, she lived with
her parents in Italy. She thus became equally proficient
in French, Italian and German. During one of her rare
visits to England she spent several months with her
friend Lady Eastlake, widow of the w^ell-known painter,
Sir Charles Eastlake, P.R.A. In that artistic and literary
circle she met Robert Browning, and liked to recall
that one evening he had taken her in to dinner. But
this was only an interlude in a life which w^as devoted to
her now invalid parents. During their later years she
was the only unmarried daughter, and she watched over
them both Avith ceaseless care until they died — her
father in 1875 and her mother in 1877. She then came
to Cambridge and made her home wdth her sister at
Trinity Vicarage. The long years of strain had told
severely upon her, but in course of time she regained
sufficient health and strength to enable her to take her
part in the many activities of her sister's home and her
brother-in-law^ 's parish.
At the w^edding in Trinity Church four of Handley's
brothers were present, and Charles was his best man.
The officiating clergy were his Uncle Horace and Miss
Elliott's two brothers-in-law, the Rev. John Barton
and the Rev. John Cane. Thus began a married life
which lasted for nearly thirty-four years, and brought to
both of them a renewal of youth and ever-increasing
happiness.
They went to Derbyshire and Scotland for the wedding
tour, and in spite of torrential rain in Derbyshire they
enjoyed it to the full. On October 1st, the anniversary
day of his arrival in Cambridge a year before, Mr. Moule
brought his bride to Ridley Lodge, which was to be their
home for the next eighteen years.
We shall see in the next chapter the Principal in
his Study, preparing lectures, holding interviews, and
writing books. But he did not live always in the Study.
From that room one door opened into the Library.
Through it he went to his lectures. Through it he
welcomed students who came to obtain counsel or
86 THE LIFE OF BISHOP MOULE
admonition or teaching. But the Study had another
door. This opened into the Drawing-room, and as he
stepped through it he left behind him, for the time, the
cares of the Principal, and revealed himself as the tender
husband, the loving father, the most courteous and
friendly host.
Rarely, if ever, can there have been two persons more
entirely one than Handley Moule and his wife Mary.
One who knew them intimately says :
" They were very different in temperament and largely
different in upbringing, but they were wonderfully united.
Apart from oneness in spiritual things, their tastes were
much alike. Both loved music and books. It was a
great rest to him at the end of a long day's work to listen
to her playing. Within her sphere she was her husband's
right hand and helper. She wrote out or typed many
of his sermons and books, and her genius as a hostess
was a great help to him in his manifold hospitalities."
And he — what an exemplification he was of his own
description of " true married love with its endearments,
its boundless intimacy, and its profound underlying
mutual respect " (Grace and Virtue, pp. 124-125). He
was " the lover and the knight to the last." His was
the " unutterable spirit of absolutely loyal affection
shown just so far as to be unmistakable to his life's
partner and carried out into every detail." His " strong
tenderness over his wife," his " delicate respect and
consideration for her every need and every due only
grew and deepened with the years, ripening for
immortality."
Being such a husband, it is not surprising that he
was also a father whom his children greatly loved.
Two daughters were born to him. The elder, Mary
Emily Elliott, was born on November 17th, 1882; the
younger, Isabel Catherine, followed in February 1884.
To the father and mother the coming of these two little
ones meant the thinking out of the ideals upon which a
Christian home should be planned and built. It was
MARRIAGE AND HOME LIFE 87
obvious that tlicrc could be no mechanical copying of
the past, even though that past meant the old Vicarage
home at Fordington. But, allowing for the altered
circumstances which the passage of forty years had
brought, these two resolved to " carry on the old noble
reverence for Divine things, for the holy Day, for the
holy Book, for the worship of the Church, for the prayers
of the home." They resolved to " cherish with all the
ancient loyalty the ordered brightness of a life in which
Christ is ' the unseen Head of the family,' Whose
influence is felt and evidenced in everything."
Just because these were the ideals of the home, no
more happy home-life could be imagined than that in
which the two children " lived and moved and had their
being."
" Our father," writes his daughter Isabel, " must
have had a peculiar genius for entering into the world
of a child's imagination. In Fordington days he
showed this with his little nephews and nieces, and
there are letters to and from his nephew George — a
correspondence in which the nephew figures as Bishop
and his uncle as chaplain — showing this delightful
humorous friendship wdth small minds. He was
middle-aged when he married — both my parents were —
but on looking back I wonder at the way in which they
entered into our childhood's thoughts and feelings.
" Very early we realized the sacredness of ' the
Study,' and had a wholesome awe of my father in his
busy w^orking hours. With all his love of us he was
strict, and the Study was not a place to run in and out
of at will.
"But when he came out of the Study we found him
the delightful and amusing companion. He teased us
unmercifully, as he used to say, yet never unkindly,
trying, as I can remember, to tease us out of some fault
or habit rather than scold us out of it. He was to us
the raconteur of the best stories. During our early
years our mother was a good deal of an invalid, so that
it was our father with whom w^e went for many a walk.
What we specially looked forward to on these walks was
the telling by him of fascinating stories from Greek and
Roman history, such as ' How the Geese saved th^
88 THE LIFE OF BISHOP MOULE
Capitol.' He entered into and enlarged upon our
childish impersonations and flights of imagination with
the most delicious humour. To the end of his life he
would recall some of them with fresh amusement. He
would make for us delightful ' Nonsense Rhymes,' and,
later on, was the life and soul of a poetry game, if time
allowed him to join in it. He gave us many a happy
hour by reading aloud to us from Robinson Crusoe, Tales
of a Grandfather, and other books, which he had loved
in his own childhood. We loved them too, and the way
in which he read them made them twice as fascinating
to us. He early read to us good poetry — Cowper,
Wordsworth and Tennyson chiefly — and encouraged us,
both by daily example and by precept, to learn by heart.
He was a keen and strong swimmer, and delighted in
rowing, and he took infinite pains to teach us to do the
same. On fine nights nothing pleased him more than
to take any of us who could come into the Ridley Garden
for a gaze at the stars. His walks and talks and readings
aloud, his visits with us to Trinity College Library and
King's Chapel (where we always went for the afternoon
service on Christmas Day) can never be forgotten. Our
wholesome awe of his displeasure never interfered with
all this.
"Busy as his Sundays were, he always found time to
give to us. He carried on to a large extent the strict
observance of Sunday, which had been the rule at
Fordington. But Sunday was not a dull day to us.
When we were old enough to come down to breakfast,
at the close of the meal he would suggest a subject, such
as ' Light,' and all the table would think of a text
containing the subject word. At lunch he would fetch
his ' Times of Day ' Atlas, giving the time in different
places all over the world, and each of us would choose a
special place and think of what time it was with a
missionary friend there, and what he or she might be
doing. Of course China, ' eight hours ahead,' and the
doings of his brothers there, would be one topic, and the
many Ridley men and other friends in the mission field
supplied plenty of others.
'' After lunch he would read aloud to us the PilgrirrCs
Progress — both parts — The Holy War, and similar books.
The strict rule about Sunday reading was never irksome,
even when wc came to more grown-up years, because
Mrs. handle V MOULE '^nee Elliott),
From a miniature.
MARRIAGE AND HOME LIFE 80
our father's bc«aiitiful reading aloud and the interesting
missionary magazines and other books provided for us
made us enjoy Sunday reading. After tea came our
children's time for hymn-singing, and I still remember
the enjoyment with which he used to sing with us. lie
always had a special love for hymns — a love which only
increased with the years.
*' It was a great pleasure to him whenever possible
to attend his old College Chapel on Sunday mornings.
When we were old enough we used often to go with
him. After the Ridley Chapel had been built, a service
was held each Sunday afternoon at 4.45 p.m. This he
always took himself before going on to preach at
Trinity Church ; we regularly attended it, and from time
to time other friends joined us."
" Gathering up these childhood memories of my
father," writes his daughter, " my impression is of one
to whom, in all his manifold activities, and wdth all his
delightful humour and his interest in whatever was best
in secular life and thought, God w^as always first. I
hardly know how to put it otherwise. It was not that
he was always talking about religious things — far from
it. He had a certain shyness of speaking of the things
he cared for most with those whom he loved best. It
was the same with my mother : with her, too, God came
first. And wdth both, as we well knew% God's Word
came first in their reading. We knew, too, half uncon-
sciously then, w^hat they told us in later years — that
from the first they had determined that their children
should, if possible, never hear them say an unkind word
about any one."
Happy children, who had such parents and such a home.
Not that they had this home all to themselves. Never
was there a more hospitable house. Guests were con-
tinually coming for a night or a week — missionaries,
speakers, friends. Scarcely a day passed without men
coming in to meals. The w^eekly " At Home " generally
meant a crowded drawing-room. Mrs. Moule used to
invite Girton and Newnham students to her house, and
asked various interesting people to meet them. To all
the Principal and his wife were delightfully kind and
"welcoming hosts. It was always good to be there.
90 THE LIFE OF BISHOP MOULE
Appendix to Chapter VII
The following letter to his nephew, G. T. Moule,
illustrates both his keen sense of humour and his
prowess in " a poetry game."
Cambridge f October 7th, 1880.
" My Dearest ' Bishop,'
" This is indeed good news. England will yet
be what she ought to be. So-called intellectual pursuits
have too long deceived us into a belief that they stood
first in the educational plan. May we not hope that
the day will come when they will stand nowhere ? Here
in this old-fashioned spot, a feeble and spasmodic effort
in their favour seems to be still making ; but it is a mere
question of time. After all, Lord Harris shows that
cricket is quite as valuable as an intellectual discipline
as it is, no doubt, as a physical. Thank you for every
word of his valuable remarks. Do not waste a thought
on Commentaries and second editions in an era like that
now opening. Be a man of your own time.
" I shall close this wise letter with two wise poems,
composed at Crambo by myself.
" What will be the next tune sung at ' the European
Concert ' ? (nouns. Vampire-bat and Coxcomb).
The tune of the coxcomb, so proud of his skill
In making that worse which already was ill ;
Or the tune which the Vampire-bat charmingly sings
As he waves o'er the victim his rwss-leather wings ;
Or, however, a tune — whether solemn or jerky —
Fit to cause the demise of old cow or old Turkey.
" Will W. E. G. consent to eat humble-pie ? (nouns,
Metaphysics and Aquarium).
To answer this question, and answer it pat,
Needs no metaphysics nor nonsense like that ;
As sure as Aquariums are dwellings for fish,
As sure as a pie was e'er served in a dish,
As sure as the censor of Austria's crimes
Sung her praises as loud, when it suited the times,
So sure will dear William (at least so think I)
Dine again and again off this excellent pie,"
CHAPTER VIII
RIDLEY HALL
Nineteen years of Ilandley Moule's life were centred
round Ridley Hall at Cambridge. Something must
therefore be said as to the origin of the Hall, and the aim
and purpose of its founders.
The Ritualistic controversy is now ancient history,
but in the 'seventies it was a burning question. The
extremer men of the new party had made clear that
their purpose was to go behind the Reformation and to
assimilate both the doctrine and the ritual of the Church
of England to those of Rome. Loyal Churchmen felt
it laid upon them to provide positive teaching which
would set forth the sound Scriptural and theological
foundations of the Evangelical faith and practice of their
Church as seen in Prayer-Book and Articles. This was
one purpose before the founders. There was another.
In the year 1872 an anonymous work was published —
Supernatural Religion — which attacked the genuineness
and authenticity of the Books of the New Testament
on professedly historical grounds. Professor (after-
wards Bishop) Lightfoot, in a series of masterly articles
in the Contemporary Review (1874-1877), demonstrated
its slipshod methods and the unhistorical handling of the
early Christian literature upon which it professed to
found its arguments. The book has long since passed
into oblivion, but it was a second contributing force
which led to the foundation of Ridley Hall. The idea
of establishing, at Oxford and Cambridge, Halls for the
training of graduates who desired to take Holy Orders
first took shape in the mind of the Rev. E. H. Carr.
These Halls were to be the practical answer on the one
91
92 THE LIFE OF BISHOP MOULE
hand to Ritualistic, and on the other to RationaHstic,
propaganda. In them were to be equipped with soHd
learning the Evangelical clergy of the future. Mr. Carr
found congenial spirits in the Rev. W. H. Barlow (then
Principal of the C.M.S. College, Islington, afterwards
Dean of Peterborough), the Rev. Henry Wright, Hon.
Sec. of the C.M.S. , and Mr. Sydney Gedge. Moreover,
about this time (1874) Bishop Perry came home from the
diocese of Melbourne. A man of great ability, Senior
Wrangler, and in the First Class of the Classical Tripos
in 1828, Fellow and Tutor of Trinity, and first Bishop of
Melbourne (1847-1874), he had, as far back as 1846,
published a pamphlet pointing out the obligation of the
University of Cambridge to provide efficient education
for candidates for the ministry. To this pamphlet
has been traced the establishment, ten years later, of
the Voluntary Theological Examination, which, it will
be remembered, Mr. Moule took in 1865. It is not
surprising that as soon as the project of Theological
Halls was put before Bishop Perry, he threw himself
heart and soul into the enterprise. When Ridley Hall
came into being he became the first Chairman of its
Council, and held that position until his death in 1890.
In 1875 or thereabouts Mr. Carr called to see Mr.
Moule, then Senior Dean of Trinity. Professors Light-
foot and Westcott were invited to meet him, and he
unfolded to them his cherished plan of a Theological
Hall for Cambridge. A little later the Rev. Henry
Wright met Mr. Moule and others at Trinity Vicarage,
then the home of Professor Birks. In " A brief Record
of my own period in the history of Ridley Hall " ^ the
Bishop in 1909 wrote : " I confess that my own view at
that time was largely sceptical. I doubted whether
such a Hall would be successful at Cambridge. But
men of greater faith and hope worked on." In 1877
Wycliffe Hall was opened at Oxford, and the Cambridge
men, whom Mr. Carr had inspired with his ideal, resolved
^ Quotations in this chapter, when not otherwise noted, are
also made from this " Record."
RIDLEY HALL 98
to carry out a parallel enterprise in good earnest. They
raised over £20,000, seeured the present admirable site,
and on October 17th, 1879, the memorial stone, now part
of a pier of the main gateway, was laid. Bishop Perry
conducted the service. Several Heads of Colleges and
Professors were present at the laying of the stone or at
the subsequent luncheon. Lightfoot and Westcott
were engaged at a meeting of the Revision of the New
Testament Committee, but Professor Lumby " could
promise their hearty co-operation in the scheme." Mr.
Sydney Gedge, Canon Ryle (afterwards Bishop of
Liverpool), the Rev. W. H. Barlow and others repre-
sented its promoters. Mr. Gedge explained that the
object of the Hall was to provide special training, after
graduation, for clergymen, such as was provided for
lawyers and physicians in view of their respective
professions. They had chosen Cambridge because they
did not want the training to be in any way narrow. Men
would have the advantage of attending Professors'
lectures and using the University Library. Socially
they would retain their College associations and still
mix with men of all modes of thought. It was hoped to
provide this training on economical lines.
The building being now fairly under way, the question
as to who should be the first Principal inevitably came
to the front. From the first there seems to have been
no doubt as to the one who was best fitted for that
position. Mr. Moule, as we have seen, was " far away
in a Dorset curacy " in 1879, but his father's death in
February 1880 and the immediate appointment of the
new Vicar set him free, and the same month brought the
first offer of the post of Principal. He did not then feel
free to accept it ; but in the following June the proposal
was renewed, and at the end of July he finally came to
the conclusion that he might " rightly venture to accept
Ridley Hall — the Lord in pity helping me." ^
Six months later " the first instalment of the buildings
was ready for use. It comprised the Lodge, the Library
^ From Diary.
94 THE LIFE OF BISHOP MOULE
with the rooms above it, and the Gate Tower. The
dining-room and the kitchen of the Lodge did duty also
for the Hall. The Library served not only for Lectures,
but for daily prayers." There were eight sets of rooms
for students. The opening was fixed for Friday,
January 28th, 1881. A service was held in Corpus
Christi College Chapel at half-past two. The Vice-
Chancellor and a company of distinguished men, Heads,
Tutors and Fellows of Colleges, with many friends of
the new venture, were present. The preacher was Sir
Emilius Bayley (afterwards Laurie). After the service
the company proceeded to Ridley Hall and a meeting
was held in the " Edward Carr " Library at four o'clock.
The room was crowded — quite one hundred and twenty
persons being present. The Vice-Chancellor (Dr. E. H.
Perowne, Master of Corpus) presided, three of the four
Divinity Professors were present (Westcott, Hort and
Swainson), the fourth being absent from Cambridge at
the time. The Public Orator, Mr. (later Sir John)
Sandys, was also there. Dedicatory prayers were offered
by Bishop Perry. The Master of Pembroke, unable to
be present, sent through the Vice-Chancellor a message
of " thorough sympathy," and added how thankful he
was that the Council had selected Mr. Moule to be
the first Principal. The Vice-Chancellor and Professor
Swainson expressed their cordial concurrence in this,
and heartily wished Mr. Moule many years of happiness
and usefulness in his important office. Mr. Moule him-
self spoke briefly, expressing his trust that he would
be able to carry on the work of the Hall in the spirit
indicated in the sermon of that afternoon : the spirit,
namely, of respect for the convictions of others, while
yet of defmite adherence to their own convictions
of Divine truth. Professor Westcott, at Bishop Perry's
special request, spoke briefly at the close, expressing
his hope that the Hall would make good progress under
the Principal whose services had been so happily secured.
St. Luke's Day (October 18th) 1882 saw another long
step forward in the development of the work of Ridley
RIDLEY HALL 95
Hall. Already in January 1881, when the Hall was first
opened, " enlargement was in the air." Two large
gifts had been received, whieh deeided the Couneil to
complete at once the whole of the architect's plans for
the buildings which form the present east front. " So
the workman's spade, trowel and hammer were always
with us from the very first until the second opening day,
when the fine dining hall, the Common Room, the
kitchens and porter's lodge, the Vice-Principal's
rooms (afterwards the Bursar's) and twelve additional
sets of students' rooms were dedicated for use. At
1.45 a service was held in Trinity Church, at which Dr.
Boultbee preached a noble sermon." Bishop Perry
presided at the inaugural meeting at 4.0 p.m. The
Principal reported that thirty-two students had been,
or were now, resident at the Hall since the first opening.
Moreover about tw^enty non-resident students had
availed themselves of the lectures. Seventeen students
had been ordained. He described a day at the Hall. A
successful meeting for undergraduates followed in the
evening.
During the Term that followed fourteen students were
in residence. At that time a course at a Graduate
Theological College was the exception rather than the rule.
" Moreover, in those days it was not without a cer-
tain sense of venture that a man entered Ridley Hall.
There was much friendly feeling, but there was also a
good deal of prejudice. That very autumn, however,
events occurred which permanently altered the position.
Messrs. Moody and Sankey came to Cambridge for a
Mission, primarily to the University. . . . Through
His servants God worked indeed. Among the scores
of true, deep, lasting conversions w^ere not a few of men
well known and of powerful influence. . . . And now
it became my privilege to get inquiries about entrance
more and yet more, and from men whom it was a joy
to welcome. . . . The Hall struck a root then into
Cambridge Christian life which, please God, shall never
be disturbed. . . . The twenty rooms w^ere soon
permanently full, and lodgings were habitually needed
96 THE LIFE OF BISHOP MOULE
to supplement them. Within my period we once and
again had forty or more men in residence."
This led to fresh material developments. In May 1890
the Principal was talking to a Cambridge graduate.
He stated his growing conviction that the lack of a
Chapel was a serious drawback. There, as they stood,
his friend answered : "I should like to give a Chapel."
And give it he did. Almost all its fittings were in like
manner gifts in token of affection for the Hall and all
that it stood for in men's lives. And then, as soon as
the gift of the Chapel was announced, the Council
resolved to build at the same time a new block, giving
ten more sets of students' rooms and a double set of
rooms for the Vice-Principal. The new building was
ready for occupation by October 1891, and the Chapel
was dedicated in the following February.^ Thus, for
^ The Chapel is admirably proportioned. A striking feature
is the oaken " Corona " surmounting the octagonal turret in
the south-west corner. The fittings are of oak. The windows are
filled with stained glass. The figures present an historical
series of teachers of the Church, in accordance with a scheme
drawn up by Mr. Schneider, the then Vice-Principal, who also
superintended the whole work and gave three of the windows.
In the east window the central figure is the Risen Lord in the
act of teaching : St. Matthew, St. John, St. Peter and St. Paul
appear beside Him. In the north windows are figures of
Irenaeus, Origen, Athanasius, Chrysostom, Jerome, Augustine,
Bede and Anselm. In the south windows appear Wyclif,
Tindale, Luther, Melancthon, Cranmer, Ridley, Hooker and
Herbert. In the west window are figures of Leighton, Butler,
Simeon, Lightfoot ; while in the quatrefoils above are four small
portraits of missionaries — Henry Marty n, Krapf, Horden and
Marsden, representing respectively Asia, Africa, N. W. America
and Australasia — thus symbolizing the truth that sound Church
teaching will issue in the carrying of the Gospel to the four
quarters of the globe. The Chapel was seated normally for fifty-
two persons, but by utilizing every possible space at two Reunions
as many as one hundred and thirty were provided for. (It has
since been enlarged.)
Here daily Morning Service was held at 7.30 a.m., and on
Saturdays Evening Prayers at 10 p.m. On Sundays a Corporate
Communion, with address, was held twice in each Term at 7.45
a.m. There were many other Communion Services in their own
College Chapels and elsewhere, which men wished to be free to
attend on other Sundays. And every Sunday afternoon at
4.30 or 4.45 a short Service was held with a Hymn and an Address
by the Principal.
Photo. G. F . Abraham & Sons.
HANDLEY C. G. MOULE.
About 1888.
RIDLEY HALL 97
the last seven and a half years during which Dr. Moule
was Principal, Ridley Hall was fully equipped with all
the necessary buildings ; thirty sets of rooms were
usually in occupation and a varying number of students
were out in lodgings, but came in regularly for services,
lectures and meals taken in common.
Life at Ridley Hall was very busy and very happy.
And it centred round the Principal. His spirit pervaded
and permeated the w^hole. Handley Moule was at this
time in the prime of life. He gave himself without
stint to the varied duties which fell to his lot. It
was amazing how much he could put into his waking
hours.
His day began early. However tired the night before,
he was up at 6.30 a.m. that he might keep his " morning
watch " w^ith God. He had found that he could pray
best walking up and down the garden path, and morning
by morning, before Chapel, he could be seen pacing up
and down, communing with his Father in heaven.
" How can you lie in bed, with that dear old saint walking
in the garden there? " was the remark often made to
some slack member of the Hall, as the speaker watched
his Principal at his devotions.
The Chapel bell ceased at half-past seven. ** Who
that was present will ever forget those early morning
expositions of the Greek Testament in the Chapel?
The Principal, book in hand, holds up each word,
whether of St. Paul or St. John or of our Lord Him-
self, and examines it with the critical eye of the scholar
and the loving insight of the saint."
Breakfast followed in Hall. Here the newly arrived
student as a rule began to make discovery of a side of the
Principal's nature which hitherto he had not suspected.
As Canon David Walker puts it : " Twenty young men
at one table, healthy and sharp-set, all very good
friends, are sure to be merry." But what about the
Principal ? Would he appreciate merriment ? '' There
he was, at the head of the board, the brightest, wittiest
and most laughter-loving of them all." Conversation
H
98 THE LIFE OF BISHOP MOULE
at breakfast and at dinner never flagged or failed to go
with a swing at the upper end of the table when Moule
was present. The men listened all the better to Greek
Testament readings and Lectures because they had found
in their Principal a man with a keen sense of fun and an
infectious laugh.
At nine o'clock Lectures began. At first the Principal
lectured two hours a day, but in 1882 he had the help
of J. Armitage Robinson as Lecturer, and in October
1882 came his first Vice-Principal, while in 1888 a Bursar
and Lecturer was added to the Staff. In the end the
Principal's lectures were confined to Doctrine (Creeds
and Articles) three times a week, Prayer-Book once,
and pastoral work and sermon-composition on the
Saturday.^ All the Principal's stores of learning and
acuteness of thinking were brought to bear. The only
criticism ever made was that Mr. Moule's keen sense of
the devotional and practical values of the truths lectured
upon gave his lectures at times too homiletical a flavour
for students whose chief anxiety was to pass the Bishop's
examination.
After Lecture hours there were frequently private
interviews with men, and the daily round of study,
writing and correspondence. Busy man as he was, he
was always accessible to his students, and nothing could
exceed his kindness and sympathy in cases of ill-health
or bereavement, or, in fact, trouble of any kind. Many
a man of limited means found that sympathy take very
practical shape. Not only did the Principal for many
years collect and manage a Students' Aid Fund, but he
contributed liberally to it himself out of his own limited
income. Lunch and tea were private meals, alike in
the Hall and in the Lodge, but men were continually
being invited to take these meals at the Lodge enfamille.
The interval between these two was spent day after day
in walks with one or other of the residents at the Hall.
Those walks to Grantchester or Coton or Madingley were
1 What these latter Lectures were Hke may be gathered from
that fine book : To My Younger Brethren.
RIDLEY HALL 99
of the greatest possible value ; men wlio were wrestling
with all sorts of problems, theological and practical,
found their Principal a most kindly counsellor and
guide.
" Baptism walks," writes an old Ridley student of 188G,
" were quite a common thing in my day, and many can
thank God for the delightfully sympathetic way in which,
during these walks, he cleared up difficulties."
Another writes :
" If a man had the faintest desire to improve his
outlook, he had his chance. It might come after lunch-
ing at the Lodge, or while doing the ' Grantehester
Grind.' There was no assertion of authority; all was
unaffected and mutual; he w^ould impart all kinds of
interesting thoughts and receive our contributions to the
discussion as though they were of respectable value.
He suffered us gladly, seeing he himself was wise."
The men met their Principal again in Hall at dinner.
The day ended with Prayers at 9.45 or 10 p.m., held as
a rule in the Library, but from 1892 onwards on Saturdays
in the Chapel. During Term his every spare minute
not needed for the College was filled up with work for
Trinity parish — sermons, classes, and visits to the sick —
or in forwarding some good work in town or University.
Sunday evenings at the Lodge were a great institution.
The Principal and Mrs. Moule threw their doors open to
University men. " Who will ever forget the Sunday
evenings, when the Principal's drawing-room was
packed to overflowing wdth men from every College
and the prayer, as full almost of poetry as of
passion, with which the evening was brought to its
close?"
Side by side w4th the Principal worked loyal colleagues
— Vice-Principals and Bursars. They lectured on the
Bible, Church History and Apologetics. They were
nearer in years to the men, and could not only share the
Principal's burden of teaching, but also in friendly
intercourse with the members of the Hall act as a link
100 THE LIFE OF BISHOP MOULE
between the two. There were three Vice-Principals in
Dr. Moule's time.
P. Ireland Jones, the first student to enter his name,
was also in effect the first Vice-Principal. After two
years' valuable w^ork at Ridley (1883-1885) he went out
to India as a missionary, and has since filled many
important posts in connection with the C.M.S.
G. A. Schneider was twice Vice-Principal, first in the
October Term of 1882, and then from 1885 to the end of
1897. In the interval he was Professor of Divinity in
Trinity College, Toronto. His thirteen years of service
were of immense value, both to the Principal and to
the men. He is now Librarian of Gonville and Caius
College, and since his retirement has done a great deal
of work in unofficial ways.
J. Battersby-Harford (at that time Harford-Battersby)
was Vice-Principal during Dr. Moule's last year and a
half, and served in a similar capacity with Dr. Drury
for a further year and a half, until his appointment as
Principal of the Midland Clergy College (which in 1902
was merged in the Ripon Clergy College). He is now
Canon Residentiary of Ripon.
There were two Bursars and Lecturers during the same
period, both having first been Students at the Hall.
George Nickson (1888-1897), after ten years' strenuous
service (for he was at the same time Curate of Holy
Trinity, Cambridge, and then Vicar of St. Benedict),
went to Liverpool as Vicar of St. John, Fairfield, became
Bishop of Jarrow and Canon Residentiary of Durham
(1906), and since 1914 has been Bishop of Bristol.
C. Lisle Carr was Bursar from 1897 to 1902, being thus
two years with Dr. Moule. He became Vicar of Great
Yarmouth in 1912, and Archdeacon of Norfolk in 1916,
Vicar and Archdeacon of Sheffield in 1920. He is now
Bishop of Coventry.
In addition to the Lectures of the regular Staff,
special courses were given by visiting Lecturers. Chan-
cellor (now Sir Lewis) Dibdin, for several years lectured
on Church Law, and at a later date Mr. (now Sir)
RIDLEY HALL 101
Montague Barlow did tlic same. Very praetical
Lcetures they were — about marriage and burial laws,
and the hundrcd-and-one questions that may arise in
a parish. Then the Rev. J. P. Sandilands for two or
three years lectured on Voiee Production. He was an
enthusiast on the subject, and some of his methods and
exercises were somewhat weird and awakened the
merriment, as well as improved the vocal powers, of the
students. At another time Mr. Elwin held forth; he
was a teacher of Elocution, and he felt it was his mission
to teach the younger clergy how to speak properly. He
claimed (amid laughter) that the Archbishop of Canter-
bury was alive to the importance, as well as the impossi-
bility, of his task ! Had not his Grace crossed the road
on a muddy day to say : " Well, my dear sir, how are you
getting on with the clergy? Can you really make
anything of them ? " At a later date the Rev. J. Gilbert
Dixon (then Vicar of St. Andrew the Less) gave regular
lectures on Elocution.
Members of the Hall gained much from all these
lecturers. At the same time they gained almost, some-
times quite, as much from their fellow-members. Douglas
Hooper, Douglas Thornton and men of that stamp
could not fail to exercise a very strong influence. Two
institutions started and carried on entirely by the
men themselves may be mentioned. The first was the
Ridley Hall Morning Watch Union. Members signed
the following declaration : "I will endeavour, God
helping me, to set aside at least twenty minutes, and if
possible one hour, in the early morning for prayer and
Bible study, and also a short but uninterrupted time
each evening before retiring to rest." The second was
a brief Midday Prayer Meeting held daily at the close of
the morning's work. These two institutions were in
accordance with the principle which Moule deliberately
adopted, not to impose many rules, but to call upon
men to make rules of life for themselves. Most heads
of Theological Colleges believe that rules, imposed
by authority, are necessary for the average man and
102 THE LIFE OF BISHOP MOULE
that the habits so formed will endure in after-life.
Moule was convinced that the only rules worth having
were rules which a man made for himself. With the
best men this succeeded admirably and, if for weaker
men it was not so good, what is that but to say that no
one method — neither rules nor lack of rules — will suit
every one or make a man better than he wills to be.
The position of Ridley Hall made it easy for its
members to keep in touch with University life. They
were encouraged to attend their own College Chapels
on Sundays. Some of them attended Professors'
lectures, especially those of Dr. Westcott, Dr. Swete and
Mr. Gwatkin. Men like Hooper and Thornton kept in
close relation with the younger men who carried on the
work in the Colleges, and gave them all the backing they
could.
But also the University came to Ridley. From time
to time men were invited to the Hall to hear Bishop
Hannington or the veteran Miss Marsh or Mrs. Garnett,
the founder of the Navvy Mission. In the 'nineties
hardly a year passed without a gathering being held in
connection with the Cambridge Inter-Collegiate Christian
Union. 1 (Tea and coffee at 8.15 in the Common Room,
meeting at 8.30 in the Dining Hall.) Sometimes this
would be in the October Term, when many Freshmen
would be invited, and the Principal and other speakers
would address the two hundred men who would fill the
Hall to its utmost capacity. On three occasions the
date was near the end of the Lent Term. The inter-
University Conference in these years came to Cambridge,
and, in each case, on the first evening a reception was
held at Ridley. Thus worthily did Ridley Hall play its
part in the life of the University.
1 See p. 114.
CHAPTER IX
THE RIDLEY FELLOWSHIP
Five hundred and one men passed through Ridley
Hall during the period in which Dr. Moule was Prineipal.
" Of these," he wrote in 1909, " more than one
hundred went to the foreign field, and among them not
a few of the very noblest Christian men whom I have
ever known." But he would not for one moment have
allowed it to be inferred that the four hundred who went
into the home field Avere to be counted worthy of less
honour. He closes the " brief record " of 1909 with
these words : "I would fain linger over the colleagues
and student friends who so richly people for me the
memories of Ridley. But I can do no more than allude
to a few of them here — my Vice-Principals, Ireland Jones,
Schneider, Harford-Battersby ; my Tutors and Bursars,
Nickson, Carr; my athletes, Bristowe, Swann, Beau-
champ, Polhill-Turner, Douglas, Adams ; my scholars,
Gregg, Tait, Wright, Garland ; my saints, men eminent
among their Christian fellows for power won by work with
God, Hooper and Carless and their likes ; my pastors,
Colson, Stone, Sharpe, Woods and many, many more ; my
missionaries, from Ireland Jones and the China three to
young, ardent, far-seeing Douglas Thornton ; my Bishops,
Lander, Gill, Nickson, Molony and others, the first two
being Moody's converts in 1882 ; my friends, a list past
record, friends working still or removed already into
bliss, for ever with the Lord. For myself, nothing in
what remains of life can ever be like Ridley Hall, my
beloved home and charge of eighteen years and over,
sacred to me by countless ties of friendship, of love,
of memory and hope; the very walls and trees, let be
the hands and hearts, dearer to me even than I know."
In the retrospect just quoted Moule makes reference
to his colleagues. No one could have wished to serve
103
104 THE LIFE OF BISHOP MOULE
under a chief more considerate, courteous and affec-
tionate. His gratitude for what was, after all, but duty
willingly done was almost embarrassing.
" Never shall I forget," he writes to G. A. Schneider
in 1883, " the invaluable help you gave me in exceeding
need last October Term," and so it was with all his
colleagues. One evening every week during Term they
met for counsel and for prayer. Nor was their inter-
course confined to the intellectual and spiritual sides
of the work : there was a side of good fellowship and
fun, which continually lightened their labours. Here
is an amusing quatrain sent by the Principal to his
Vice-Principal in 1893 on an occasion when he was
temporarily hors de combat through influenza :
EPHORUS SYNEPHORO
We share the charge of Ridley's walls,
An influential Two ;
To me the influenza falls
The influence to you !
On another occasion (1888) he sent Mr. Schneider the
following jeu d'esprit, written on a postcard. The card
has been torn and the last four lines are too incomplete
to be printed.
A SOLAR MYTH
(With countless apologies to R. D. A. — H. Esq., M.A.)
Mysterious name in which we see combined
The Chasing ARCHER and stiU flying HIND,
Sure through thy double singleness there run
Primaeval truths and legends of the sun.
Thou art no sign of warm and breathing man.
Cabined in personality's dark span,
But thou dost rather mean the eternal race
Of Day and Darkness through the fields of space !
At red Aurora's call the Matin God
In thee prepares to mount his airy road,
With arrowy rays the antler'd clouds assails,
And drives them on the path of rising gales.
A reviewer of one of his books spoke of Mr. Moule
as " that avis rarissima — a thoroughly instructed
theologian." In his next letter to G. A. S. he signs
himself " Avis rarissima — the Dodo."
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THE RIDLEY FELLOWSHIP 105
There was nolliin^ incongruous in his eyes between
such sallies of laughter-loving wit and the gravest
concerns of the Spirit. Here is a letter written to a
colleague, going forth to missionary work in Calcutta :
"... The Lord granted me a very blessed time in
prayer last night, in a sight of the blissfulness of the fact
that He by the Spirit is in me, as well as for me. I
could understand St. Peter's ' joy unspeakable and full of
glory ' ; yes, it was even in me by His gift. And now
through an overflow^ing morning the deep, calm rest of
belonging to Him and of His in-ness in my poor soul
is mine, for every call and care. And He will, I believe,
keep it so, as I draw on Him. Now I solemnly and
brightly say to you, who know Him, I think, better than
I do, all, ALL this is yours, amply, richly, momentarily.
' Thou w^ast enriched in Him.' "
From colleagues we pass to old students.
The Hnks of affection and true regard which bound
teachers and taught together in one happy fellowship
at Ridley Hall were not such as could be broken by the
mere fact that each year saw those taught go out from
its walls to take up their work in all parts of the world.
The postman's bag day by day bore to the Principal's
door letters from old students, and day by day there
went forth in reply letters w^hich were treasured by their
recipients as cordial and refreshment to the soul.
Nothing gave Handley Moule more cheer or awakened
quicker response than to hear of spiritual blessing
poured out upon the labours of his " younger brethren."
And when at other times they wrote " to prove him with
hard questions " he gladly gave them his best in reply.
The following extracts from letters to Prebendary
M. Y. McClean will illustrate this.
''September 14th, 1897.
" You refer to the problem how to handle ' Church
principles.^ It is one of the most difficult that meets us.
It would be easy on the one hand to put it quite aside.
It would be easy on the other to say absolutely untenable
things about the claims of a national and Episcopal
106 THE LIFE OF BISHOP MOULE
Church. . . . Between the two, as so often, hes, I
take it, the road of the true theory. But then the
difficulty is to make that theory the least tangible to
the average uneducated mind. How shall we bring
before that mind effectually the general claims of order
and cohesion ? How shall we make it realize the fulness
and balance in the teaching of our reformed Church,
with the saving Gospel ' placarded ' at its centre, and
the great secondary truths in order round it ? For me,
nothing shall ever tempt me to hint that a believing
Dissenter cannot be personally as near the Lord, as full
of the Spirit, as clear in his hope of glory, as the average
Churchman; and, of course, to average untaught
minds scarcely anything else will seem gravely important.
... I believe the best way of all is to make the common
people feel that there is no place like the church to go to,
to hear the old Gospel of the Grace of God preached
straight to their hearts and lives, their sins and sorrows,
and let the worship of the church meantime be reverent,
simple and real, and they will feel the magnet in a way
that will be better than many arguments."
" December 21st, 1898.
" I am entirely of your mind that a good part of our
duty is to take heed not to commit real omissions of
really prescribed duty, in loyalty to the Prayer-Book.
Had I a parish of my own, I should anxiously seek to
hold daily service (and certainly Saints' day services),
if fully assured that this would not, under modern
conditions, hurt still more important work. If I felt
that, I should hold myself free not to have it, in full
view of the wording of the Preface, the practice of three
and a half centuries (during which no Bishop has out
and out compelled it) and the development of pastoral
duties in that period. ... I go the whole way in the
desire to get evangelicals — not to wear their hearts
out over rubrics, when the Gospel of the Grace of God
cries out for unfolding — but to be painstaking and
reverently careful."
" October 20th, 1900.
"... I have few greater happinesses than when
I find myself in spiritual oneness with a Christian from
whom, on grave subordinate points, I differ. ... I am
amply sure that full explanation may greatly reduce
THE RIDLEY FELLOWSHIP 107
tlic area of real disagreements. On tlie other hand,
I am quite unable to eoneeal from myself the patent
fact that an able . . . enterprise is on foot to rehabilitate
in the English Chureh a type of thought and worship
alien an fond from that of the Reformation, and which
has little divergence in principle from the Roman
conception except on the point of the extreme Papal
claims. And this compels an attitude of reserve and
anxiety, w^here every personal wish would be for heart
to heart rapprochemcni on the footing of love to Christ."
But delightful and helpful as letters from absent friends
can be, they are not the same thing as intercourse face
to face. It was natural therefore that a demand should
soon arise for the renewal of intercourse in the old
haunts. Accordingly in 1884^ was held the first of a
series of Triennial reunions, which continued unbroken
until 1912 and which recommenced in 1920. The first
six wxre held under Dr. Moule's regime, and they afford,
in addition to their immediate value, a useful gauge as
to the growth of the w^ork at Ridley. In 1884 the number
of past residents on the Register was forty-five : in 1887
it had risen to 150; and the numbers at the end of the
next four Triennial periods were approximately 230,
300, 400 and 501. In 1920 they exceeded 1300.
These reunions were seasons of untold pleasure to
the Principal, though they w^ere also seasons of heavy
demands upon his time and strength. While other
senior men took their part in giving addresses, the
Principal necessarily took the lion's share. And what
addresses they w^ere ! How they lifted up hearts and
minds to God in Christ ! It is suggestive to note some
of the themes upon which he dwelt :
1884. " God and the Word of His Grace " (Acts
XX. 32).
1887. " He walked with Me " (Mai. ii. 6).
1890. " The Fulness of the Blessing of Christ " (Rom.
XV. 29).
1893. " He that believeth on Me, out of him . . .
rivers of living water " (St. John vii. 38).
108 THE LIFE OF BISHOP MOULE
1896. " They dwelt with the King for his work "
(1 Chron. iv. 23).
1899. " Power with God and with man " (three
addresses from Gen. xxxii. 28 and Phil. iv. 10-13).
As the years passed by the Triennial Lists, issued
with the reports of the reunions, afforded evidence
also of the way in which the influence of the Hall was
reaching out to all parts of the world. In 1884 three
men were already at work in the mission field; in 1887
the number had risen to fifteen; in 1890 to thirty,
and finally in 1897 to seventy-two, without counting
those who after service abroad had died or returned to
work in England. There were representatives of Ridley
Hall in all the great mission lands of the world. These
were about one-seventh or one-eighth of the men who
had passed through the Hall. What of the others?
A statement made by the Principal on January 28th,
1891, shows how they were employed at the beginning
of that year. The occasion was a dinner held at Ridley
Hall to commemorate the opening of the Hall ten years
before, when four out of the five Divinity Professors
and other distinguished men were present as guests.
The Principal said :
" Out of some two hundred and thirty men, the great
majority are now in English curacies (including nearly
every English diocese). Nineteen are incumbents in
England ; one a rector in Ireland ; five are or have been
engaged in Theological College work in England; one
is an ordained Master in a Public School in Scotland;
two are working on the Continent of Europe, one of them
as British Chaplain at Constantinople ; one is an incum-
bent, another a curate, in large Australian parishes;
one is head of the Bishop's Divinity School in Jamaica ;
and as many as thirty-three are missionaries to the
heathen or Mahometans, about ten of them being
educational missionaries. . . . They are dispersed in New
Zealand, Japan, China, India, Ceylon, Persia, Arabia,
Syria, Sierra Leone and Eastern Equatorial Africa."
The last list (1920) gives the names of nineteen
THE RIDLEY FELLOWSHIP 109
members who liad become Bishops, seven at Iiome,
twelve abroad. Since tlien Harrington C. Lees (Ridley,
1892-3) has become Archbishop of Melbourne, C. Lisle
Carr Eisliop of Coventry and B. Lasbrey Bishop of
Lagos. All but two of these were at the Hall under
Dr. Moule's regime.
One of the most interesting items in the programmes
of the reunions of 1893, 1896 and 1899 was the afternoon
meeting at which old Ridley men spoke on " Spiritual
Truths learned in the Mission Fields." Those who spoke
in 1893 were all three Principals of Colleges : W. J.
Humphrey, of Fourah Bay College, West Africa ; C. W. A.
Clarke, of the Noble High School, Masulipatam, and
P. Ireland Jones, of the C.M.S. Divinity School, Calcutta.
In 1896 H. S. Phillips represented India; G. K. Basker-
ville, Uganda; H. Carless, Persia. In 1899, of the three
speakers, R. B. Marriott and C. M. Gough had each
given seven years to India, and F. Melville Jones (now
Bishop) six years to West Africa. These were deeply
moving occasions, when the thoughts of men's hearts
were revealed and the living word of testimony pierced
to the recesses of soul and spirit.
There were also most valuable conferences addressed
by old Ridley men working in the home field. G. H.
Lander — who afterwards became Bishop of Victoria,
Hong Kong (1907-1920), and is now back in England —
and W. H. Stone (afterwards Prebendary of Wells)
spoke in 1893 on work among children and young people ;
H. F. S. Adams and P. Ireland Jones in 1896 dealt with
the comparative claims of the home and foreign fields,
and E. N. Coulthard and G. Nickson with sermons;
while in 1899 F. T. Colson and A. F. Ealand held forth
on " The Relation between Social and Spiritual Work
in the Ministry," and A. B. G. Lillingston (now Canon
of Durham) and C. Lisle Carr (now Bishop of Coventry)
on " The Clergyman's Study."
The love which the Principal poured out upon the
men he trained for the ministry drew out a corresponding
love for him on the part of his students. From time
110 THE LIFE OF BISHOP MOULE
to time this affection was expressed in practical form.
The tenth anniversary of the opening of the Hall was
made the occasion for the presentation of an illuminated
address to the Principal and of a small organ for the
Chapel. In 1894 the residents gave him a tricycle, a
gift which, though small in itself, yet evidently touched
him deeply by reason of the loving words which accom-
panied it. In 1897 his friends and old students presented
him with two portraits, one to hang in the dining hall
of Ridley, the other to be Mrs. Moule's personal posses-
sion. These gifts gave him " the greatest pleasure
possible," speaking to him, as they did, continually
of their affection for him. Every time he looked at
them he derived from them " strong and delightful
encouragement. ' '
The end of his work as Principal was now drawing
near.i March 1899 saw his election to the Norrisian
Professorship. In the following June came " an
immensely kind presentation of plate in the Common
Room," given by those who had joined the Hall since
the date of the Portraits.
Finally his consecration as Bishop of Durham was
made the occasion for the giving of yet other tokens
of unalterable affection and regard. On October 11th,
1901, a week before his consecration. Dr. and Mrs.
Moule went up to London and received at the hands of
old Ridley men, headed by the Rev. W. H. Stone,
the gift of Bishop's robes and ring, and a silver salver.
This presentation was followed later in the year by a
beautiful Service-Book for his use at Ordinations, and
a chair and two Arundel prints. The spirit in which he
received these gifts is shown in the following extract
from a letter which he sent to Prebendary Stone on
August 28th, 1901, from Thun.
" My dear Ridley friends, and you in primis, spoil me
with remembrance and affection. But I only too gladly
1 As early as 1887 he had been offered the Bishopric of
Sydney and Primaey of Austraha and Tasmania, but he had felt
clear that his post of duty was at Ridley Hall and at Cambridge.
THE RIDLEY FELLOWSHIP 111
accept the spoiling I It is so inexpressibly delightful,
at the very gravest crisis of my whole life, involving
such endings and such beginnings, to be remembered
and loved like this."
The official work at Ridley Hall ceased in 1899,
and 1901 took the Bishop away to the far north, but
he never forgot the beloved sphere of his earlier labours.
" Oh, Ridley Hall," he once wrote, " I could write to it
as Ridley wrote to Pembroke ! If I forget thee, thou
beloved Jerusalem of my memory . . ."
Bishop Moule was present by invitation at the reunions
in 1902 and 1906. He gave Greek Testament Readings
more suo and preached on both occasions. His theme
in 1902 was the call to " preach the Word " (2 Tim.
iv. 2), and in 1906 he laid down with tremendous
emphasis that if his hearers were to be worthy of the
name Evangelical they must preach the Evangel, and
that Evangel was " The unsearchable riches of Christ "
(Eph. iii. 8). He said this in no spirit of partisanship.
" With every year I live that spirit seems to me
only more deplorable, more profoundly alien from the
mind of Christ. More and ever more my soul is glad
to hail the Lord's image wherever it is developed. . . .
Our Lord has had purposes to fulfil through other types
of thought. Through them He has emphasized the
glorious dignity of worship, and the greatness (in their
place) of ordinances of covenant and grace — the high
functions (in their place) of speculative thought — the
call to social service. We must learn from each of
these; but our own distinctive w^ork, meant in its turn
to tell on the whole life of the Church around, is eminently
the proclamation of ' the unsearchable riches of Christ.' "
He ended with an appeal
"... to such an opening of our souls afresh to the
glory of the Son of God as shall animate and illuminate
our teaching with the very light of Life. . . . What we
want is the sermon whose masculine grasp upon Divine
principles is warmed into a contagious power by the
preacher's own possession of, and possession by, ' the
112 THE LIFE OF BISHOP MOULE
unsearchable riches of Christ.' We ministers of the
Word need a perpetual revival, an increasing new
departure, in respect of our own knowledge of Him."
Note. — In commemoration of the first Principal of Ridley
Hall, whose work set a permanent mark upon its character,
a Memorial Fund has been established for the endowment of
the Hall. A sum of £20,000 is required. It is hoped that all
who have received benefit from Dr. Moule's life, speech, or writings
will send a donation for the " Bishop Moule Memorial Fund "
to the Rev. H. G. Hooton, 11 Queen Anne Terrace, Cambridge,
or direct to Messrs. Williams Deacons Bank, 20 Birchin Lane,
E.C. 3.
H. C. G. MOULE, D.D.
Principal of Ridley Hall, Cambridge.
Presentation portrait. 1897. (At Ridley Hall).
CHAPTER X
UNDERGRADUATE MOVEMENTS AT CAMBRIDGE
(1870-1900)
It was an essential part of the duties of the Principal
of Ridley Hall that he should be in close touch with
those men among the undergraduates who were thinking
of taking Holy Orders. But, under God, Moule was
enabled to do more than this. He maintained very
close relations with those student organizations which
sought to link together for active Christian effort all
those who desired to follow Christ faithfully. Occupying
a detached position, standing in one sense outside the
various movements, he was yet in them, entirely sym-
pathetic, advising, guiding, seldom if ever interfering.
He was, in fact, the " governor " on the engine, an
ever-present influence, restraining and stimulating,
with the result that the level of religious life varied
but little.
A number of very earnest Christian men were up at
Cambridge about the time when Moule came back as
Junior Dean. As far back as the October Term, 1862,
there had been established an institution called the
Daily Prayer Meeting (generally spoken of as the
" D.P.M."), which formed the centre for active Christian
life and influence, and which was entirely officered
and carried on by undergraduates.^ This daily meeting
was held in two parts, each lasting for ten to twelve
minutes, led by one man, and consisting of hymn, a
short reading of the Bible (without comment) and
prayer. At first the times were 1.45 and 2.0 p.m.
Afterwards they came to be 12.45 and 1.0 p.m. From
1 See History of the C.M.S., Vol. Ill, p. 33.
I 113
114 THE LIFE OF BISHOP MOULE
1870 the meetings were held in a large room in Carpen-
ter's, All Saints' Passage. From twenty to thirty men
would be present at each part. On Sundays in the
earlier days the help of senior members of the Univer-
sity was called in. There was only one part, lasting
about twenty-five minutes, a short address or Bible
reading was given, and about a hundred men would be
present. Mr. Moule was one of those who gave this
most welcome help. The attendance at the D.P.M.
was a fairly trustworthy indication of the rise or fall
of spiritual life among Cambridge men from year to
year. In 1874 and the following years this spiritual
barometer indicated the presence of a very real spirit
of Christian love and zeal. Writing of the year 1874
Moule says : " The air, so to speak, seemed to be
wonderfully full of divine blessing, seen in deep con-
versions and strong co-operation for good."
A photograph of undergraduates and Dons engaged
in Sunday School woxk, taken in May 1874, includes
eighty members; another taken in the Lent Term,
1877, includes one hundred and sixty. Handley Moule
appears in both, together with three other Fellows of
Trinity.
The year 1876 saw the birth of the Cambridge Inter-
Collegiate Christian Union. It was really a committee,
consisting of '' representatives " from each of the
Colleges, formed for the purpose of " bringing about
closer union between men of different Colleges who were
engaged in working for Christ." It arranged and
carried through inter-university conferences, which met
alternately in Oxford and Cambridge, and an annual^
address to Freshmen in the October Term, which at firsl;^
was given in the Guildhall or the Corn Exchange by f
laymen, such as Sir Arthur Blackwood and Captain
(now Brig.-General) Owen Hay, or by clergy like Sholto
Douglas (afterwards Lord Blythswood) and Mr. (after-
wards Prebendary) Webb-Peploe. In 1880, however,
the address was given by Neville Sherbrooke in Great
St. Mary's; and in later years the C.I.C.C.U. went
UNDERGRADUATE MOVEMENTS 115
further and arranged for services every Sunday evening
in term time in Trinity Chureh at 8.30 p.m. For the
Freshmen's address invitations were taken personally
to every undergraduate, and there was an attendance
of from 800 to 1000 men.
In 1882 in place of the usual Freshmen's address the
C.I. ecu. invited the American Evangelists, Messrs.
Moody and Sankey, to conduct an eight days' mission.
The Rev. John Barton of Trinity Church, and other
senior men, signed the invitation. Mr. Moule signed,
" but reluctantly," for he feared that the University
would not be reached. The missioners came. The
mission lasted only eight days, but it is a question
whether ever any other mission has had such wonderful
results.^ At the first meeting the Corn Exchange was
packed — 1700 University men were present. A large
number were bent on mischief. The opening prayer
was applauded. Fun was made of the American's
pronunciation. The meeting seemed a failure. Yet
one of the rowdy leaders was converted three days
later, and others soon followed his example. The week-
day meetings were held in the Gymnasium. On the
Wednesday night those who wanted to know the salva-
tion of God were invited to ascend to the gallery reached
by an iron ladder in the centre of the Hall. Fifty-two
men, including several leaders, w^ent up, one after the
other, in full sight of all; the ice w^as broken, the
revival had begun. " In that curious Inquiry Room,
the gallery of the Old Gymnasium," Moule took his part
night after night in speaking to those who sought
spiritual counsel. He recorded in his Diary on the
Monday night : " Stayed to after-meeting — first I had
ever seen; " on Wednesday night "for ten minutes to
University meeting : afterwards heard that this meet-
ing was greatly blessed, fifty-two men in Inquiry
Room " ; on Thursday : " Wonderful address on sowing
and reaping : about thirty inquirers : spoke to one
1 See Life of D. L. Moody by W. R. Moody, pp. 306 ff. and
Cambridge Christian Life, No. 6 (1914).
116 THE LIFE OF BISHOP MOULE
Caius man ; " on Friday : " University meeting, deeply
solemn and full of blessing : gallery crowded afterwards
with those who had received, or desired, blessing : spoke
to Wadagaki the Japanese," ^ and others ; on the last
Sunday : " Grand University meeting in the Exchange :
great after-meeting : spoke to two men." He once
told a company of Ridley men how he was kneeling
next to Moody on the platform on that closing Sunday
night, when the latter asked all who had received definite
blessing at the meetings quietly to stand up, while all
kept their eyes closed, and how he heard Moody say
under his breath, as he alone saw the result : " My
God, this is enough to live for."
On the following Tuesday he records : "A very good
undergraduate gathering at Trinity Church: I spoke
on pardon as once and final in covenant, daily and
detailed in appropriation : stayed to after-meeting :
very interesting and happy talk with a Freshman; "
on Saturday : " 8 a.m. attended delightful Communion
at Trinity Church, 105 gownsmen present."
Finally, on Sunday (November 19th) he records that
after the evening service, at which he preached as
usual, he held " the first University Bible reading, in
the Vestry : Rom. viii. 1-3." Eleven were present on
this Sunday. The following Sunday " more than forty "
were present. In the following Lent and May Terms
he records attendances of from fifty to seventy-five at
this Bible reading, and we come across such entries as
this on Ash Wednesday : " At 7 a very remarkable
gathering of twenty-two Trinity Hall men, gathered
together by Douglas Hooper : ^ addressed them on
Eph. i. 13-14."
^ Kenzo Wadagaki was baptized by Mr. Moule in the following
month. Early in 1884 he went back to Japan as Professor in the
University of Tokyo.
2 Hooper was a man of outstanding character and power of
influence. A sporting man, the accidental death of a companion
on the way back from Newmarket brought him to his knees.
From that day his life was wholly given to God. He went to
East Africa about the same time that the Cambridge Seven went
UNDERGRADUATE MOVEMENTS 117
These last entries show how Moule kept fully in toueh
with the movement anion/i^st the undergraduates, and
we can well understand how subsequently many of the
latter came to him for guidance and training at Ridley
Hall. It was a wonderful time. The morale of more
than one College was lastingly raised by that week.
Scores of men were led to devote themselves to God,
who in after years were foremost in Christian service all
over the world. Three or four of them became Bishops.
Moody's mission in 1882 naturally led on to further
developments. The men, who had started in real earnest
upon the Christian life, were " keen " to know the full
possibilities of that life. They resolved to ask certain
men, who were known as speakers at the Keswick
Convention, 1 to come up to Cambridge in the following
year and to take a series of meetings from January 30th
to February 2nd. They secured the help of the Prin-
cipal of Ridley Hall. He received Mr. Bowker and the
Revs. C. A. Fox and H. W. Webb-Peploe as his guests,
he arranged a gathering of men at Ridley Lodge one
afternoon, and he attended some of the meetings, but
he was not yet prepared to throw himself whole-heartedly
into this movement.
A year later two much younger men, both in deacons'
orders, came by the invitation of undergraduate leaders
to hold an eight days' " holiness mission " in March
1884. Moule was not in any way responsible for the
mission, but he did feel himself under strong obligation
to guide and guard the young University men who
looked to him for teaching. He received accounts of
teachings at Messrs. Pigott and Oliphant's meetings,
which made him anxious. Consequently on the Friday
Mr. Barton and Mr. Moule conferred with the two young
missioners for two hours and a half on sanctification.
to China. Illness and privations wrecked his health, but even
when crippled, he laboured on until he had completed more than
thirty years' service. Moule felt a very deep affection for him,
and Hooper returned that affection.
1 See Chapter XI.
118 THE LIFE OF BISHOP MOULE
" I trust, usefully. Intensely anxious." On Sunday
evening he preached on " He is able to save to the
uttermost " (Heb. vii. 25). He spoke of the good which
he had himself gained in the past week and then of the
error to be avoided.
There might have been a disastrous split, if the leaders
among the men had not been met with sympathy as
well as warning. As it was, Monday morning saw a
gathering of at least 150 undergraduates at St. Benet's
at 7.45 a.m. for Holy Communion. J. T. Lang (the
Vicar), Barton, Moule and Pigott officiated. Moule
spoke on John xx. 16 : " Rabboni, which is to say.
Master."
Pigott in the following year returned to Cambridge
and held a number of meetings, in which he taught the
" eradication " of sin.^ And he was not the only one
who overshot the mark. This " perfectionist " move-
ment culminated in a Holiness Convention in 1886, in
which many of the most ardent men were led into
adopting unscriptural expressions. But in the autumn
of this same year most of these men had seen the error
of their ways, and at the beginning of the next Term
it was agreed that sinless perfection should not again
be taught under the auspices of the C.I.C.C.U.
But it would be a great mistake to exaggerate the
tendency to overstep the mark.
Long afterwards, looking back upon these years,
Bishop Moule wrote :
"That was a wonderful time; spiritual influences
were ' in the air.' For some few years the Christian life
at Cambridge, with which I was most connected, was
moved in an extraordinary measure and manner by the
^ Pigott's unbalanced mind led him from one extreme to another
until his name became a byword (see art. on Agapemone in
jEtic. Brit.).
Oliphant, on the contrary, has risen to be one of the most
honoured leaders of the Salvation Army on the Continent. He
has been given the C.B.E. for his devoted work among the British
Prisoners of War in Switzerland and troops in Italy. Dr. Moule
fre(iuently corresponded with him, and sent him many of his
books.
UNDERGRADUATE MOVEMENTS 119
deepest inquiries and aspirations. The watchwords of
surrender and lioliness were everywhere. There was an
almost passionate desire for entire deUveranee from the
power of sin. Tliat saered impulse took sometimes
dangerous directions, and many an anxious hour some
of us had to spend in seeking to guide men and to indi-
cate the law of balance and holy soberness; but the
whole result, I say unhesitatingly, was nobly good, and
many a day since then I have almost prayed for the
aberrations back again for the sake of the wonderful
life. That was the time when missionary fervour awoke
in power with splendid issues. To the ardent influences
of, particularly, the years 1884 to about 1894, is owed
the fact that of the five hundred men who passed
through Ridley in my time more than one hundred went
to the foreign field, and among these not a few of the
very noblest Christian men I have ever known."
The flame of missionary interest which passed over
Cambridge at this time arose as the result of the spiritual
revival which followed Moody's mission. The principal
agents used of God to fan this missionary interest to a
white heat of fervour were " the Cambridge Seven."
Several of these men were well known in the athletic
world. Stanley Smith had stroked the Cambridge Boat
to victory three years running; C. T. Studd had been
Captain of the Cricket Team; M. Beauchamp rowed
" Seven " in the First Trinity Boat; D. E. Hoste and
Cecil Polhill-Turner were officers in the Army (one of
the Royal Artillery, one of the 2nd Dragoon Guards) ;
W. W. Cassels was in a London curacy; and A. T.
PolhMr. Hudson Taylor, the founder of the China Inland
Mission, and several of the above, visited Cambridge in
November 1884, and held meetings from the 12th to the
18th in the Alexandra Hall. Here, again, we find Moule
in full sympathy. He took the chair on two occasions.
He records " most remarkable meetings " and " deeply
moving testimonies." But still more remarkable was the
farewell meeting held on February 2nd, 1885, when the
Guildhall was " crowded in every corner " and " one
120 THE LIFE OF BISHOP MOULE
after another the new missionary volunteers spoke of
their motive and hope and confessed their Lord's name
and claims."
IMoule, in a letter written to the Record two days
later, asks :
" What are the main reasons for the might of a
movement which has drawn to it man after man of a
very noble type and of just the qualities most influential
in the young Cambridge world? "
He finds the answer in
" the uncompromising spirituality and unworldliness of
the mission, responded to by hearts which have truly
laid all at the Lord's feet and whose delight is the most
open confession of His Name and its power upon
themselves."
It was because the Principal of Ridley Hall was in
very truth a kindred spirit that at the age of forty-
three he was able to keep in intimate touch with all
these young men who were brimming over with zeal
and love.
It has been sometimes thought and said that Moule
threw his influence unduly into the scale in favour of
going out to the foreign field to the detriment and loss
of the work at home. The actual truth is the exact
opposite. The Church's sacred duty of world-wide
evangelization was indeed given its proper " central "
position, but no pressure was put upon men to volunteer
for service abroad ; on the contrary, as he himself wrote in
1913 : "In those great days of missionary zeal it was con-
stantly my duty at Ridley Hall to press urgently upon
men the claims of the home field ; so almost universal
was the longing to serve the Lord in the unevangelized
world."
Contemporaneous with the missionary movement came
the movement for the establishment of College Missions
in poor parts of London. Both these movements owed
their motive power to the general spiritual campaign
UNDERGRADUATE MOVEMENTS 121
going on at Cambridge from 1882 onwards. And the
men who led both movements were in many eases
men who owed a great deal to Moule's strong, wise,
spiritual influence and guidance.
The testimony of Dr. C. F. Harford, who was secretary
to the C.I. ecu. in 1885-6, is very much to the point :
" There were two men of the Seniors of the day who,
more than any others, fanned the flame of our youthful
enthusiasm, whilst endeavouring to restrain it when it
was in danger of mis-direetion. These were Handley
Moule and John Barton, men of quite different tempera-
ment, yet one in love and sympathy for the boys who
needed the wise counsel of these leaders of men. Some-
times we thought that ' Old Moule,' as we were apt
irreverently to call him, was somewhat too cautious,
but we always ended by proving that he was right and
we were wrong." ^
Dr. Eugene Stock was in Cambridge in December
1886. He tells how on Sunday morning, December 5th,
Barton and he got up at 6 a.m. in bitter cold and pitch
darkness and went to a prayer-meeting at 6.45 in the
rooms of the President of the C.I.C.C.U. for that year.
More than fifty men crowded in, and he spoke to them
on Ps. xxi. 13.
" The meeting was held at this early hour in order
that they might go on to the Corporate Communion
at 8 a.m. at St. Benet's, when Moule gave the address.
That same evening, after Moule's sermon in Trinity
Church, there was a special meeting in the Alexandra
Hall. Some 300 undergraduates w^ere present, and, by
special invitation. Barton, Moule and I. About five-
and-twenty men gave their testimony. ..."
" The influence at this time of Handley Moule and
John Barton was of the greatest value and exactly what
was needed. Unsympathetic treatment of the spiritual
movement would have alienated the men; but loving
correction was wanted, and this they could give effec-
tively because they understood ' the dialect ' in use.
1 Cambridge Christian Life, No. 7 (1914).
122 THE LIFE OF BISHOP MOULE
I do not doubt that scores of men were, by God's bless-
ing, saved to the service of the Church by their means." ^
H. L. C. de Candole, now Canon of Westminster, was
up at Cambridge from 1887 to 1890. He bears similar
witness.
" The Christian life of Cambridge," he writes, " had
been passing through a time of severe trial when I went
up. Many of the more earnest men had been seeking
after the experience of ' the higher life,' and — the enemy
had been busy sowing tares among the wheat. I recall
many a prolonged conversation in College rooms and
on country walks as to the limits and possibilities of
Christian perfection. Thank God we were not left
without some one to guide us. . . . Among the older
men there was the Rev. John Barton . . . and the Rev.
H. C. G. Moule. ... It was they who by their sympathy
and strength first steadied and then guided the minds
and hearts of many who were perplexed into an abiding
experience of Christ's indwelling presence. This was
the outstanding mark of the religious life of my time
at Cambridge. Not that the evangelistic appeal was
forgotten. Far from it. . . . But the main feature was
a quiet growth in grace, and with this an increasing
care for the ' regions beyond,' which led shortly before
my going down to the formation of the Student Volun-
teer Missionary Union. The Freshmen's sermon was
preached each year I was up by Mr. Moule, afterwards
Bishop of Durham. There can be no doubt that this
was the main influence on the religious life of Cambridge,
especially, but not exclusively, in what may be called
C.I.C.C.U. circles. His Sunday evening sermons in
Holy Trinity Church attracted many undergraduates.
Sentences from these sermons linger still in one's
memory and give the keynote of that teaching which
did so much to build on strong foundations the faith of
that generation of Cambridge men. Immediately after
these sermons Mr. Moule took a Bible reading for Uni-
versity men only. He would pursue a consecutive line
of thought, usually from one of the Epistles, and much
solid teaching of the first importance was given to us." ^
1 My Recollections, pp. 252 and 254.
2 Cambridge Christian Life, No, 8 (1915).
ITNDERCxRADUATE MOVEMENTS 123
One of the outstanding events of the October Term,
1887, was the opening of the Henry Martyn Hall in
Trinity Street on a site adjoining Trinity Church. The
Masters of Trinity and Corpus, and many Professors
and notable men were present. Professors Westcott
and Cowcll were speakers. In the evening the CM.
Union met for the first time in the new Hall, and Mr.
Moule read the interesting paper on the early history
of the Union and on Henry Martyn's life and example,
from which we quoted in Chapter III. For many years
he took the chair at the weekly meetings of the C.M.U.,
and a number of the missionaries who came to speak
were his guests at Ridley Lodge. Moreover, from this
date till the end of 1890, Moule's late Sunday evening
Bible readings were given in the Henry Martyn Hall,
and the attendances throughout that period were large,
the Hall being frequently nearly or quite full.
In 1892 there came up to Cambridge Douglas Thornton
(the future pioneer-missionary to Moslems in Egypt),
F. T. Woods (now Bishop of Peterborough), L. B. Butcher
(a leading missionary in India and later a C.M.S. secre-
tary at home), and other " keen " Christian men.
A mission week for men, held by the Rev. George
Grubb in the Lent Term of 1893, lifted many to a new
and higher experience of Christian life and witness.
" I can see now," writes F. T. W., ^ " the strained faces
of row upon row of undergraduates who filled the large
room of the Guildhall to its utmost capacity, while the
preacher with the utmost solemnity, flecked here and
there with flashes of Irish humour, discoursed on right-
eousness, temperance and judgment to come. ..."
The result of it all was the quickening to a white heat
of a group of men, of whom the centre was Douglas Thorn-
ton. Thornton in his first long Vacation attended the
Keswick Convention.
" During my first year at Cambridge," he wrote
afterwards, " I became conscious that I could lead men,
1 Cavibrid^e Christian LifCj No. 10 (1915),
124 THE LIFE OF BISHOP MOULE
but I had no power to do it. Never shall I cease to
be thankful that I got to Keswick that summer.
For God showed me that the power of the Holy-
Ghost was needed in my life. H. B. Macartney called
upon us all to say : ' I believe in the Holy Ghost.'
We all did. ... I had confessed my faith in Him and
He came in all His fulness into my soul." ^
Jesus Christ became to him more than ever before a
living reality. Nor was he the only Cambridge man who
learnt this blessed secret. The result was seen in the
intensity of the self-denying activities of many members
of the Christian Union in the following years at
Cambridge.
In June 1894 J. R. Mott, the leader of the American
Student Movement and afterwards President of the
World's Student Christian Federation, came to Cam-
bridge. F. T. Wood was at this time President of the
C J.C.C.U. and A. G. Dodderidge secretary. Mott inter-
viewed these men and went to see Moule at Ridley Hall.
In the following month Mott and R. E. Speer set before
the College men, assembled for the Students' Conference
at Keswick, the watchword of the American movement :
" The evangelization of the world in this generation."
" This glorious watchword," as Thornton called it, from
henceforth dominated his life and that of many others.
And the Christian Union speedily felt the inspiration.
A year later Woods and Thornton took their degrees
and went to Ridley. Both of them loved the Principal
and found in him a truly kindred spirit. Moule fre-
quently notes in his Diary that he has had walks and
talks with these leading spirits among the young men.
And so it was from year to year. As each year men
" went down," other men took up the torch. F. B.
Macnutt (then a running " blue," now Archdeacon of
Leicester, Sub-Dean and Vicar of St. Martin's, Leicester),
and many another, such as E. S. Woods and Stuart
Holden, served their day and generation in the C.I.C.C.U.
and passed on.
1 Life of Douglas Thornton, by W. II. T. Gairdner, pp. 26-30.
UNDERGRADUATE MOVEMENTS 125
Through these years C.I.C.C.U. men and their friends
thronged Trinity Clnircli on Sunday evenings and heard
the Word of God from tlie Hps of Dr. Moulc. Term after
Term they came to the short courses of Bible readings,
which he gave up to 1890 at 8.30 pm., afterwards at an
earlier hour (12.45) in the Henry Martyn Hall. Some
of these men after their degree went on to Ridley. The
majority went down to serve Christ and His Church
as laj'mcn in all the different walks of life. But on
each and all of them, in varying degree, came the spell
of the holy life, the sound learning and the fidelity to
revealed truth of this great teacher. His was a noble
ministry, nobly maintained for twenty years, to the
young Christian manhood of the University of Cambridge-
'' I often wonder," writes one who knew him both at
Cambridge and in the north, " whether Dr. Moule's work
at Cambridge was not even greater in its influence than
the work which he accomplished later in his Diocese of
Durham. He was emphatically a witness for the simple
faith of the Gospel in a University town, and a succourer
of many, who were tempted to think that in an intellectual
society the faith of their childhood was too simple a thing
to be retained."
There are many who will be disposed to say that this
writer was not far wrong. If the work at Cambridge
was not greater, it was in its own way as great as any-
thing that came after.
CHAPTER XI
INNER LIFE AND THE KESWICK MOVEMENT
In the last three chapters we have seen, as it were
from outside, the hfe of indefatigable labour and growing
influence which made Dr. Moule's name a name to
conjure with in Cambridge. But, seeing that, we want
to know more. We cannot help asking ourselves :
What was the secret motive-power of this outward life ?
What was the inner history of this man's soul ? To that
question this chapter seeks to supply an answer.
September 1884 saw a great crisis in the life of
Handley Moule. He always spoke of it afterwards as
the date which witnessed a new departure in his life;
a date when the secret of a holy life was revealed to
him. What was it that actually took place? Was he
not for years before this a holy man of God ? Certainly
if any one visiting Cambridge in the early 'eighties had
asked to have pointed out to him one who was con-
spicuously the follower of Jesus Christ, a very large
number would have pointed out Handley Moule as just
that man. No one can read his diaries and letters
without realizing that in his inner man he followed
hard after God.
And yet he was not satisfied himself. He could not
have told you what was wrong, but with all the rich
experiences of grace and of power in service which had
already been given to him he was conscious that there
was something lacking. A few years before, the then
Vicar of St. John's, Keswick, Canon Harford-Battersby,
had been passing through a similar experience. In
1874 he and Mr. Robert Wilson, a friend and neighbour,
dissatisfied with their past attainments, attended a
series of meetings held at Oxford " for the promotion
126
INNER LIFE AND KESWICK 127
of Scriptural Holiness." There they learnt the open
secret for which tlicy had been praying : and, returning
home full of joy, they witnessed to what the Lord had
done for them. In the following year they decided to
hold similar meetings at Keswick, and so many received
help and blessing that it was decided to hold a second
Convention. The second led on to a third, and as the
numbers in attendance increased each year, the Con-
vention became an annual event.
The Revs. II. W. Webb-Peploe (now Prebendary),
E. H. Hopkins, C. A. Fox and E. W. Moore, Mr. H. F.
Bowker and others rallied round the Movement; but
for a long time the leading Evangelicals held aloof and
viewed it with undisguised suspicion. Some of them
went further and openly denounced it as dangerous
heresy. It is not surprising, therefore, that, when in
1883 certain Keswick speakers visited Cambridge,
Moule was attracted by the men, but had his suspicions
about the doctrine. He w^as afraid that it tended to
lead men to trust for acceptance before God in a sup-
posed perfection of their own, instead of in the perfection
of their Redeeming Lord. In the following year he
was asked to review Mr. Evan Hopkins' book The Law
of Liberty in the Spiritual Life. This he did in four
articles w^hich contained some stringent criticism. But
the critic himself was not satisfied. He could find fault
with this or that bit of Scripture exegesis and with a
lack of proportion in the whole ; but could he say that
he knew in his own experience all that a true exegesis
showed to be the Christian's privilege ? Nay : the
critic's own articles showed that he was feeling after
a deeper experience of the possibilities of Grace.
That autumn he w^ent north to stay w^ith relations at
Park-hall, Polmont. His visit synchronized with an
annual Convention, held in the great barn on the estate.
He tells us that he felt great misgivings as to the sound-
ness of the teaching he was to hear ; but he could not
well absent himself, and, when the meetings began, he
sat in the audience, critical but also " hungry for some
128 THE LIFE OF BISHOP MOULE
gracious thing, if it was to be found." On the second
night two addresses were given. Mr. WiUiam Sloan, a
" noble example of the Christian business man," speaking
from Haggai i., asked why so many Christians lived
unsatisfied lives : " Ye eat, but ye have not enough."
He showed with searching power how in various ways
the religious " self " intruded itself into work for God,
and so brought leanness into the soul. The expository
picture " showed him to himself (under light from above)
in a degree agonizing in its force. The converted soul
seemed to ask from the depths : What must I do to be
delivered from myself? " The answer came in the
second address. Mr. Hopkins showed that what man,
even the Christian man, cannot do for himself, the
Spirit can do in him. He " piled up the promises of
God to the soul that will do two things towards Him :
surrender itself into His Hands, and trust Him for
His mighty victory within." As these promises were
recited, grace enabled him to take them as " meant to
act." Before he left that barn he did two things : he
yielded himself wholly and unreservedly to his Sovereign
Lord to be His willing " bond-slave," and he trusted
Him with a new definiteness to work in him that trans-
formation into His own Image which He alone could
effect. As he thus embraced with the two arms of
surrender and trust the Divine Promiser, he became
aware in his inmost being that, on the one hand, he
was indeed the absolute " bond-slave " of a Sovereign
Master, and, on the other, that he was in the keeping
of " a Friend and Liberator," Who would, so long and
so much as he looked to Him, make him " more than
conqueror over the most subtle approach of evil."
Thirty-five years later the Bishop of Durham stood
for the last time upon the platform in the tent at
Keswick, his face lit up with the joy of the Lord, and
witnessed to the faithfulness of his Divine Master
during the years that had passed since that revelation
of His Grace and Power.
It is always a temptation to exaggerate the sudden-
INNER LIFE AND KESWICK 129
ncss and newness of a great experience — to leave out
of sight the gradual preparation which has gone before.
There come days in spring-time, when Nature seems
with a sudden burst to leap from winter to summer.
Fruit-trees break out into blossom as by the hand of
a magician. And yet that sudden outburst is not an
arbitrary act, unrelated to anything that has gone
before. There could be no spring or summer but for
the unseen activities which have filled the preceding
season. Beneath the apparent deadness of winter, life
within has been preparing for the day in which sun-
shine and shower shall call it to put forth its power.
It was so with Handley Moule. We have seen how
through the first twenty-five years of his life the powers
of the Spirit within in large measure lay dormant, and
how in January 1867 he stepped out into a new and
vivid consciousness of spiritual Life : we have seen how
during the next eighteen years he faithfully served
God and man at Fordington and at Cambridge.
Now came a fresh Call to advance. Under the
influence of the Life-giving Spirit his soul blossomed out
into a new fullness of life. Hitherto he had reserved
the right to decide for himself when and how he should
serve God. Now came the Call to put himself un-
reservedly under the direction of another. He obeyed
the Call — he let go, he was willing henceforth to be and
to do, not what he willed, but what God willed. Hitherto
he had unconsciously been trying to attain to holiness
of life by self-effort. Now he consciously renounced all
thought that he could in his own strength do any good
thing, and he cast himself upon Jesus Christ his Lord
to work out in him by His might all the good pleasure
of His Will. And " according to his faith it was unto
him." Henceforth a new peace filled his heart, a new
power for service manifested itself in his life.
This newly experienced " Secret of the Presence '*
was speedily put to the test. The following term at
Cambridge brought great labours, many perplexities,
grave problems relating to movements at work among
K
130 THE LIFE OF BISHOP MOULE
the undergraduates. In a power not his own he was
able to meet every difficulty with a quiet mind and a
triumphant faith. He trusted his Lord and found
Him wholly true. In the following Lent Term he gave
to the University Church Society that impressive series
of addresses which were published immediately after-
wards under the title of Thoughts on Christian Sanctity,
It was of this little volume that Canon Bright remarked :
" This book I shall always keep within reach of my
hand." No one can read this and other later writings
of the same kind without realizing the perfect saneness
and the balanced judgment as well as the spiritual
power, with which he set forth, on the one hand, the
claims and the promises of his sovereign Lord, and, on
the other hand, the blessed certainty that the soul that
trusted Him could find Him wholly sufficient for every
need and circumstance of life.
There was no longer hesitation in joining himself to
the circle of speakers on the Keswick platform. One
of his earliest actions in that direction was to write a
letter to The Record to say that, since he had written
his criticism of The Law of Liberty in the Spiritual Life
he had had the opportunity of some days' personal
intercourse with the author of that book, and that,
while he could still wish some of the things in the book
otherwise written, he had heard nothing from the writer,
in public or private, which he could wish differently
spoken. Never had he heard more convincing exposi-
tions of the inability of the believing Christian's best
hour to " endure the severity of the Divine judgment."
Never had he heard teaching more alien from per-
fectionist error. Never had he been so brought person-
ally face to face with the infinitely important reality
of self-surrender to the Lord and the promises of His
Divine action as the Keeper of the spirit committed to
Him : an action which only intensified the work of
watching and prayer on the part of the believer. The
precious doctrine of the vital union of the Head with
the members had been stated with equal balance and
INNER LIFE AND KESWICK 131
power. Of himself lie would only say that " those few
days were a crisis never to be forgotten in the spiritual
life of at least one mueh-needing Christian." ^
Keswiek speakers revisited Cambridge in Mareh,
1885, and various later dates. And always Moule
ranged himself at their side.
In July 1886 he made his first appearance on
the Keswiek Convention platform. He spoke there
again in seven different years while Principal of Ridley
Hall, and in five more after he became Bishop of
Durham. It was always an intense refreshment to his
own soul to breathe the atmosphere of faith and hope
and love which prevails at the Convention. In August
1889, after attending the Convention of that year, he
wrote to Mr. Hopkins : "I thank God daily for the
blessing of that week at Keswick to my own soul.
Day by day in the midst of constant calls, there is a
peace and readiness not my own, by the blessed open
secret which you under God taught me September 18th,
1884, in Park-hall barn, and in which this last Conven-
tion was made a special help forward. How dreadful
life w^ould now be without it ! Pray often for your
once prejudiced and now most thankful convert and
friend." Again, in July 1915, " Keswick is very dear
to me. It has been for me the vestibule of Heaven
once again, and its message is the very heart of the
truth of our sacrificed and living Lord."
If it was a joy to him to be on the platform at the
Keswick Convention, it was equally a joy to multitudes
attending the Convention to see him there. They knew
that they would hear the Message of Keswick given
with inimitable grace and skill, combining the accurate
thought of the scholar with the spiritual fervour of
the saint. In every one of those thirteen visits, but
with increasing vividness and power as time went on,
he gave utterance to memorable messages from the
Lord, Whose adoring and willing bond-servant he was.
1 Record, November 12th, 1884 and August 1st, 1890. See
C.M.S. History, Vol. Ill, p. 287.
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INNER LIFE AND KESWICK 133
an ungodly world.' So the young Scottish prophet
wrote, a long generation before our Convention arose.
. . . The God-given work of Keswick, for it was indeed
God-given, was only to emphasize with a new accent
of decision this wonderful but authentic and orthodox
Gospel for the inner life.
'' The saints of Keswick's early days made noble
discoveries for themselves of this open secret. True
men and Christians as they were, they had longed
before with great desire to please God always, to run
always the path of loving obedience and not be weary,
to walk always in it and not faint. . . . And now they
found, one by one, that wonderful things in that
direction could be done within, when, with a great
simplicity of surrender, they called their Lord in to
write His Will on their submissive hearts, to hold His
tempted servants up in His own Almighty Hands,
while He trod their tempter under His feet. . . . And
they rejoiced with great and holy happiness. And
they told the secret out to other men.
" I have spoken of that secret as to its inmost essence
only. Attendant upon it, those men saw other related
truths. They saw and said much of the Holy Spirit's
power and work. . . . They saw and taught that this
life of faith meant no indolence of soul. He who would
live at liberty through a trusted Christ must ' stir
himself up to lay hold on Him.' He must watch, pray,
ponder the sacred Word, discipline himself in all things,
if he would use his secret as only the wakeful can.
But, nevertheless, the secret itself was just this —
Holiness by Faith, a life humbly true to God, made
possible, made actual, by the use, for victory, of the
trusted Christ within. That secret has been the mes-
sage of Keswick from the first. It shall be so still in
the light and power of the Spirit, even to the last.
" Now let me lay on my brethren that other burthen
of the Lord which is laid on me, so I think, by Him
to-day. These altogether spiritual watchwords of our
assemblies, are they, after all, timely for this time of
ours? Does not the new age want new wine? Does
it not demand a gospel of social action rather than of
spiritual mystery? I dare to reply that never was the
Message of Christ and of the Spirit more vital to the
progress and to the health of human life. The vaster
the disturbance of the world, the more necessary to
134 THE LIFE OF BISHOP MOULE
that world are ' the powers of the World to come.'
And how shall these ' powers ' be best injected into the
troubled manhood of to-day? Through the mighty
multiplication everywhere of living results, in men's
and women's lives, of the reality of these powers;
through the presence everywhere, amid the forgetting
or rebelling multitudes, of neighbours and comrades, who
live a genuine human life, but live it beyond all mistake
as those whose steadfast peace is Christ for us, and whose
power for Victory over sin within and sin around . . .
is Christ within us. Again and yet again God has
saved the world from itself by a reanimated Church."
The Bishop closed with a stirring appeal to his
brethren in Christ to rise to this high calling, to sur-
render themselves to their Master (their Despotes —
2 Tim. ii. 21), that in His Hands they might become
usable by Him for the saving of the world.
What, to the last, the Keswick meetings meant to
the Bishop is clearly seen in the touching letter he wrote
to the Secretary of the Council, on the Monday before
his visit to Windsor Castle :
" I have had occasion to reconsider very anxiously
my hope, to be present and help at the well-loved
Convention, whose work is ever more precious to me
and which to me last year was a marked spiritual help.
It is forced upon me as a necessity intensely unwelcome
to ask leave to cancel my promise and to have the
grief of being absent.
" The special burthens of the year are very heavy
(Lambeth, Quadrennial Visitation of the Diocese, etc.).
And I have been haunted for the last few months with
a nervous fatigue, which does warn me to take care.
I could almost literally cry as I write thus. I had
looked forward with great desire to coming."
As it proved, the Master had something better in
store for His servant than even the Convention which
he loved so well. Long ere July came, He had wel-
comed him into His Presence above.^
* For Dr. Moule's visits to other Conventions, see pp. 148-9.
CHAPTER XII
IN PULPIT AND ON PLATFORM
I. Evening Lecturer at Trinity Church, Cambridge
On October 3rd, 1880, two days after he came back to
reside at Cambridge, Moule records in his Diary that he
had that morning preached his first sermon as Lecturer
at Trinity Church, his text being : " That ye may know
that the Son of Man hath power on earth to forgive
sins " (Matt. ix. 6). On October 13th, 1901, five days
before his consecration to the Bishopric of Durham,
he records his last such sermon, preached from Heb.
xiii. 8 : " Jesus Christ, the same yesterday and to-day
and for ever."
Between these two dates, for twenty-one years, was
exercised that remarkable and far-reaching ministry
of the Word of which we have already spoken. It
affected both town and University. The regular con-
gregation appreciated these weekly sermons, with their
happy combination of sound learning, profound rever-
ence for the Word, and loyal devotion to the great
evangelical truths w^hich had been associated with their
church for the last hundred years. But also on Sunday
evenings in term-time the church was invaded by num-
bers of young University men, who came to sit at the
feet of Handley Moule. Time after time the Diary
records, " Church very full," the last such entry (October
13th, 1901) being, " Church crowded in every part."
It is worth while asking what exactly it was which
attracted these young men.
Canon David Walker, now Vicar of Kirkby Fleetham,
Yorks, was an undergraduate at Cambridge from 1883
to 1886. The following account of the preaching at
Trinity Church owes much to material he has supplied.
135
136 THE LIFE OF BISHOP MOULE
" All undergraduates would be likely sooner or later to
go to Trinity Church on a Sunday evening to hear
Moule preach. The mass of men were liberal and easy-
going. They would stroll in anywhere the first time
without demur, under the persuasion of a friend," but
if they were to be led to regular attendance, it was
essential that something in the service or the sermon
should awaken and satisfy the spiritual sense. In
addition to these there were, of course, men whose
religious sense was already awake and who were members
of such societies as the C.I.C.C.U., men who in many
cases were looking forward to taking Holy Orders.
Several churches laid themselves out to attract young
gownsmen for their good on Sunday evenings, but no
contemporary would dispute the verdict that for quiet,
steady attraction the sermons of Mr. Moule held the
palm. This is noteworthy. There was nothing in
church or service to attract young men except the hearti-
ness of the responses and the singing. The old tradition,
dating from the days of Charles Simeon, governed the
ritual and ornaments of the church. Moule records
that on a Sunday evening in June, 1887, he had preached
for the first time in Trinity Church in the surplice instead
of the M.A. gown. Henceforth by the Vicar's wish the
surplice was to be used " on Communion nights." (We
may note in passing that on this Sunday evening there
were about ninety communicants.) Similarly in May,
1891, he notes the first chanting of the responses, " very
sweet and reverent." To the average young man of
eighteen to twenty, fresh from school and full of the joy
of life, this type of service would not particularly appeal.
That he was not repelled was, in fact, a tribute to the
preacher.
Not that Mr. Moule cultivated any of the arts where-
with the popular preacher captivates his hearers.
There was no effort after rhetoric, and but little gesture
or variety of tone. The delivery was earnest and
solemn, and, it must be owned, in the earlier years
somewhat monotonous. But there was at times real
IN PULPIT AND ON PLATFORM 137
eloquence; and striking phrases and apt illustrations
lit up the discourses. What was lacking in art
was more than made up for by the utter sincerity of
the man, the depth and range of his learning, and the
convicting and uplifting power of his message.
We shall not understand the force and urgency of
this preacher's utterances if we do not grasp clearly
the fundamental convictions on which they were based.
These convictions, which dominated all his thinking
and all his preaching, were three : the awfulness of sin
and its deserts; the infinite value and importance for
the human soul of his Lord and Saviour ; and the supreme
authority of the Bible. The first two of these came to
him, as St. Paul would say, " by revelation " (Gal.
i. 12, 16). That " conviction of sin " which came upon
him in December, 1866, was, to use words of his which
seem to reflect what he himself had gone through, an
" aw^fully real experience." His conscience was " awak-
ened into the state in which a man cries or groans in
spiritual pain, ' God be merciful to me, a sinner.' "
In these dark hours he " bowed himself down in agonized
submission before the felt reality of the desert of an
everlasting doom." ^
Then to the soul thus bowed down and trembling
at " the terror of the Lord," was revealed the unutterable
glory and sufficiency of his Lord and Saviour. The
invisible Lord " broke the veil and made manifest
Himself." ^ The vivid impression of that vision, no
doubt, faded away, but the Lord Jesus was henceforth
to his inmost soul the Person of persons — a living
Reality, upon Whom he rested the whole weight of his
sins, his sorrows, his anxieties and his fears, and with
Whom he lived and walked and communed morning,
noon, and night. Arising out of these intensely real
personal experiences came the third conviction. Speak-
ing at a Bible Crusade Meeting the Bishop once said :
'' When my Lord Christ became a living and unutterably
1 Fordington Sermons, pp. 62 and 65.
2 Ibid., p. 91.
138 THE LIFE OF BISHOP MOULE
necessary Reality to me, I remember that one of my
first sensations of profound relief was : ' HE absolutely
trusted the Bible, and, though there are in it things
inexplicable and intricate that have puzzled me so much,
I am going, not in a blind sense, but reverently, to trust
the Book because of HIM.' " Thus in the Old Testament
he saw the Scriptures which his Lord had used with
such reverence as His Father's Word ; while in the New
Testament, and in the New Testament only, he found
the record of what that Lord had been and taught and
wrought. This Bible therefore was the subject of his
daily study, and the authority upon which he based
all his preaching.
In vigour and forcefulness of delivery he gained
greatly as the years rolled by; in his outlook upon life
and his powers of judgment on doctrinal and ecclesiastical
questions he broadened and matured as he advanced
in age and experience ; but upon these foundation truths
he stood firm and immovable to the end. That his first
sermon in Trinity Church proclaimed the power of the
Son of Man to forgive sins, and his last the unchange-
ableness of Jesus Christ, serves to illustrate the whole
tenor and tone of his preaching during those twenty-
one Cambridge years.
Special reference may be made to one exceptional
sermon, preached on Sunday, March 20th, 1881. The
subject was " The Future State." Three days later
he received a letter, signed by J. Armitage Robinson
(now Dean of Wells, but then an undergraduate at
Christ's College), his brother, C. H. Robinson (now
Editorial Secretary of the S.P.G.), and other men,
asking him to publish the sermon, as they desired to
possess it in a permanent form. They had good reason
to do so, for the subject had been brought into " marked
prominence " by Dean Farrar's Eternal Hope (1877)
and other recent writings, and Moule presented the case
for the older view with a strength and " earnest care "
which was beyond all praise. The sermon was published
that same year in Fordington Sermons (pp. 60-70), with a
IN PULPIT AND ON PLATFORM 139
footnote stating that it had been rc-writtcn and preached
at Cambridge in 1881, and was now printed as then
preaelied. It lias been already quoted from in this
chapter. No one who reads that sermon, whatever be
his own views on this '' dread problem," can fail to
appreciate the whole tone and temper of the preacher.
*' I cannot speak," he says, " on such a topic as if I
were delivering an essay. I must speak as one person-
ally concerned; one who distinctly feels the awful
import for himself of the question what eternity shall
be. Well have I known what it is to recoil from the
subject altogether, and even to adopt as a relief one of the
two opinions described above [viz. : universalism, and
conditional immortality]. But what then saith the
Bible? How do we read? The Bible must be the
deciding evidence. For to the Bible entirely do we owe
the explicit teachings of the Son of God. . . . And
this authority . . . must indeed be final."
After setting forth the awful reality of sin and the
uncompromising language of the Lord and His Apostles,
he goes on :
" Thus speaks the Word. Shall I dare not to believe
it? The question carries me back over long years to a
conversation on this very topic in my own college days.
We agitated the dark question then, as it is agitated
now; and I remember a sentence quoted to me then
by a friend, no ' narrow theologian,' a man of surpassing
mental power : ' Fear not — to believe it ; fear — not
to believe it.' "
He closes :
" Such from the foot of the Cross seems to me to be
the dark outlook for the soul that has not ' fled for
refuge to lay hold on the hope ' — the one hope — ' set
before us.' There, blessed be God, for the believing
soul's present and eternal ' rescue from the wrath to
come,' stands the Cross. But the Cross itself throws
no light into that ' outer darkness ' against w^iich it is
the solitary bar."
This sermon has been quoted, not as a sample of the
140 THE LIFE OF BISHOP MOULE
preacher's usual topics, for it is not; but to show how
men who were facing the perplexities of thought of
their day came to hear his message, and how they found
in him one who had himself passed through the same
agitations as they and who had " come out on the other
side " with reasoned convictions, wliich he sought now
to impart to them.^
II. As Preacher in Other Pulpits.
It was only natural that this preacher, so urgent
and yet so restrained, so well equipped and yet so modest,
should soon be invited to occupy other pulpits. His
own University gave him frequent welcome to the
pulpit of Great St. Mary's. His first two University
sermons have already been mentioned in Chapter VII
(p. 81). Three others are to be found in Christ is All,
and seven more in The Secret of the Presence. We may
specially refer to two preached in October, 1898.^
The first was on " Two Cambridge Saints," Nicolas
Ridley and Henry Martyn. It was delivered on the
anniversary of Bishop Ridley's martyrdom (October
16th, 1555) and close to that of Henry Martyn's death
(October 6th, 1812). The second was based on Ps. Ixxiii.
28. It is a masterly exposition of the necessity of the
individual approach (not as opposed to, but comple-
mentary to, the corporate approach) to God. It should
be studied by all who wish to see the real inwardness
of that truth for which it is the glory of the Evangelical
School to stand as witness.
In 1888 we find Mr. Moule preaching " by Royal
Command " in the Chapel Royal, Whitehall (now the
National Service Museum). He told his students on
his return that, on asking the verger if they got a good
congregation, the man replied : " Yes, when anybody
^ With this Sermon should be read Chapter IX of Christ and
Sorrow^ in which the Bishop deals with the question which came
home with such painful insistence to many mourners during
the War : " Was lie ready ? " (see p. 178, and letter on pp. 293-4).
2 Sermons VI and VII in The Secret of the Presence.
IN PULPIT AND ON PLATFORM 141
preaches that anybody knows anything about, but
there won't be many to-day." " Very good for the
flesh," was the Principal's merry comment. That one
at least was present that day who felt it good to be there
may be seen from a letter which the preacher received
the same day :
" The Education Department^ Whitehall.
" I am sure you will forgive me for doing, for once,
what I have never done before in my life, thanking a
preacher for a cheering, comforting, helpful sermon —
allowing difficulties to be difficulties, not attempting
leaky solutions — but directing us all to the feet of an
unseen, yet ever present. Saviour — as our teacher,
our friend, our Christ. Thanks yet again.
" Ever yours truly,
" W. F. T."
Oxford invited him to preach twice before the Univer-
sity in 1895.^ St. Paul's Cathedral saw him preaching
at the Nave midday services on the first three days of
Lent, 1892, his subject being, " The Blessedness of the
man, whose iniquities are forgiven " (Ps. xxxii. 3, 5, 7).
And within the fifteen years from 1887 to 1901 we find
him preaching successively in the Cathedrals at Oxford,
Liverpool, Lincoln (Day of Prayer for Missions), Norwich
(on St. Augustine of Hippo), Durham, Canterbury, York
and Wells. Dr. Bradley, his Head Master at Marl-
borough, became Dean of Westminster in 1881. In
1888 came an invitation from him to preach the Sunday
evening sermon in Westminster Abbey. It was a great
pleasure to him to renew his friendship with his old chief,
and the privilege of preaching in the Abbey was one
which he highly valued. Year after year (eight times
in twelve years) he delivered his Master's message to
the " vast congregation " which worshipped within its
walls.
Another direction in which he was constantly in
1 " The Sight of Self and the Sight of Christ" (Rev. i. 17-18).
See The Secret of the Presence y Sermon IX.
142 THE LIFE OF BISHOP MOULE
requisition was that of Quiet Days for the Clergy. As
early as 1881 he writes to his brother George :
" On Tuesday I had a very interesting experience.
Dean Perowne asked me to conduct a ' Quiet Day ' in
Peterborough Cathedral. It was intensely anxious work :
about thirty-three clergy, including the Dean and a
number of senior men, to speak to. But God gave me
help. I spoke almost exclusively on the clergyman's
personal knowledge of the Saviour and walk with
Him. The Dean and others were very warm in their
appreciation."
Everywhere the clergy welcomed him. But perhaps
nowhere did his addresses receive more rapt attention
than at the 7 a.m. celebrations for clergy and ministers
which for many years were held in St. John's Church,
Keswick, on the Thursday in the Convention week.^
Any number up to two hundred were present on these
occasions.
He preached a good many Ordination sermons during
his Cambridge years, ^ and in 1900 he preached a noble
sermon in York Minster at the consecration of Bishop
Chavasse on Acts xxiii. 11, " Be of good cheer; for as
thou hast testified concerning me at Jerusalem, so must
thou bear witness also at Rome." ^
One other pulpit which he occupied must be recalled.
Twice he preached the C.M.S. Annual Sermon at St.
Bride's, " the blue riband of the Evangelical School,"
an honour only shared by one other man in the whole
hundred and twenty years. In May, 1898, he preached
(from Luke xxiv. 46-47) upon " The old Gospel for the
New Age.' * The only fault found with it was that it
was too short ! Yet what a close ! Recalling five
^ See The Secret of the Presence, Sermon XII. '* I am Gabriel
that stand . . . and I am sent. ..."
* For two such at Liverpool see The Secret of the Presence,
Sermons XIII and XIV, of. Christ's Witness to the Life to Come,
Sermon XIII.
3 My Brethren and Companions, Sermon XII.
* The Secret of the Presence, Sermon XVIII. See also History of
the C.M.S., Vol. Ill, pp. 698-9.
IN PULPIT AND ON PLATFORM 143
recent deaths of missionaries, he declared that the Cross
was all in all to them,
" when the Master called them to glorify God by
dying — in the shipwreck on the Indian deep, amid the
deathdamps of the Niger, by the gunshot beside the Lake
of the Equator, by the murderer's sword at Sierra
Leone."
Sixteen years later he preached as Bishop of Durham.
His text was Acts i. 7-8. He told how he had himself
stood upon the very spot on the Mount of Olives where
in all probability the Lord, about to ascend, delivered
his final charge to His Apostles and His Church. To
that charge he pointed, as full of a Divine compulsion.
'* We are here to-night because it is a fact, solid as the
cliffs of Olivet, that this was His own ultimate command ;
His people were to be His witnesses wherever man is
found upon the earth."
And he went on to show how the world, the Church,
and the very nature of the Gospel itself, bore three-fold
testimony to the urgency of the world-wide commission.^
III. As Speaker and Teacher outside Cambridge,
We have seen how Moule's gifts and powers as
a preacher found recognition in the wider world outside
Cambridge. The same w^as true of him as a public
speaker and teacher. He soon became in request at
conferences and conventions and annual meetings of
Societies.
His first appearance at the Islington Clerical Meeting 2
was in 1881, when he was set down as an " appointed
speaker." In 1885 he read one of four papers on
Spiritual Life in the Church of England, his particular
^ Cathedral and University Sermons, No, XI.
2 This gathering, which began in the study of Daniel Wilson,
Vicar of Ishngton, in 1824, has grown steadily in size and import-
ance, until it became necessary to migrate first to the Great
Mildmay Conference Hall and then (in 1920) to the Church House,
Westminster. The pre-war attendance rose to about 1200.
144 THE LIFE OF BISHOP MOULE
theme being " Hindrances." From that time onwards
every third or fourth year until 1899 we find his name
on the programme as the reader of a paper, and twice
he revisited the annual gathering of Evangelical
Clergy, as Bishop, viz. in 1912 and 1918. More and more
men of the Evangelical School came to look to him to
present the truths for which they stood with a combina-
tion of scholarly precision, logical force and spiritual
depth, which they could find equally nowhere else.
The Islington meeting was both by name and practice
" Clerical." The Mildmay Conference,^ on the contrary,
was in its day the great gathering-place of evangelically
minded Christian people without distinction of denomina-
tion, ministry or sex. For a considerable time the
authorities at Mildmay looked with great suspicion
upon any one connected with the Keswick Convention.
But just about the time that Moule threw himself
into the scale on the side of the Keswick speakers,
the tide turned, and in the very first June after the
memorable visit to Polmont, he was invited to speak
on the Mildmay platform. At the morning meeting,
and again at a specially called side-meeting in the after-
noon, he stood up to testify to his Master's ability to
save His people from the power of sin and to enable
them to walk in newness of life.^ Twice again he was
a welcome speaker at Mildmay (1892 and 1894).
Exeter Hall ^ in the Strand was for seventy years
the greatest rallying ground in the metropolis of the
^ This conference was founded by William Pennefather, Vicar
of St. Jude's, Mildmay Park, from 1864 to 1873. On Mr. Penne-
father' s death Stevenson Blackwood (afterwards Sir Arthur
Blackwood) became Chairman. The Hall was built about 1870
and seated 2500 persons.
2 His two addresses were published in the Record of June 26th,
1885.
3 Exeter Hall was built in 1831 to provide accommodation for
the large numbers who used to gather at what are now known as
the May Meetings of the principal societies. Fifty years later it
was bought and presented to the Y.M.C.A. on the understanding
that the Hall would still be let to the Societies for their public
meetings. A few years ago it was pulled down and the Strand
Palace Hotel built in its place.
IN PULPIT AND ON PLATFORM 145
Evangelical and Philanthropic Societies, and it was on
the platform of Exeter Hall that Moule stood in
1885 to make one of the most impressive speeches he
ever delivered. The Christian people of England had
been greatly stirred by the going forth to China of the
Cambridge Seven. ^ At the suggestion of the Y.M.C.A.
the Church Missionary Society arranged a great
meeting for men in order to set before them '' The
Claims of the Heathen and Mohammedan World."
The Hall was filled to overflowing. Fifty men came
up with Moule from Cambridge. Earl Cairns presided.
Moule spoke with wonderful power.
'' What," he asked, " has gathered us together here?
Nothing less than the Spirit of God moving visibly in
the world and in the Church. At this time God is
making Himself felt in ways in which we cannot but
trace His blessed hand with peculiar clearness. This
is a very great evening — great it may be for many
souls here to-day — great certainly for many a mission-field
— for our dear Church Missionary Society and for our,
if possible, yet dearer Church of England. . . . But
we are not here to-night to praise our Society or our
Church. We are here in the Presence of our King.
I would speak in the sense of that Divine Presence,
remembering that His demand upon every one of His
servants is ' surrender at discretion,' the yielding of
our will and of our life to do His Will. In the old feudal
days, when the vassal did homage to his lord, he did
this : he put his hands together, and put them between
the hands of his lord, in token of absolute submission
to his will and readiness for activity in his work. That
is the only true position for a Christian's hands — not
one hand, but both — quite within the hands of the
infinitely trustworthy, infinitely sovereign Lord Jesus
Christ."
Then he appealed with intense earnestness to the
young men present that night in so great numbers.
" You are here before the unseen Lord. He is now
speaking to you through this meeting as His voice,
1 See Chapter X, p. 119.
146 THE LIFE OF BISHOP MOULE
and you have to say something to Him in reply, as to
whether for His service, be it at home or abroad, you
are prepared to hve as those that have put their hands
in His and belong henceforth wholly to Him."
We are reminded of the first lines of that noble hymn
which he wrote at this very period :
My glorious Victor, Prince Divine
Clasp these surrendered hands in Thine ;
At length my will is all Thine own,
Glad vassal of a Saviour's throne !
By this one address, Moule, hitherto unknown to a
London audience, won his way straight to the hearts
of the Christian men of the metropolis. He appeared
again on the same platform at the C.M.S. anniversary
two months later. He told the great gathering of a
remarkable meeting of University men held at Cambridge
at the previous St. Andrew's-tide, at the close of which
scores of men, graduate and undergraduate, had gathered
round Mr. Wigram and Mr. Stock, inquiring eagerly
about openings for Missionary service.^ From this time
onward his tongue and his pen were ever at the disposal
of the Society he loved so well.
The first Church Congress met in the Hall of King's
College, Cambridge, in 1861. H. C. G. Moule was that
year elected a Scholar of Trinity. Twenty-five years
later he for the first time stood upon a Congress platform,
but from that time onward he was frequently present
either as speaker or preacher. Altogether he took part
in eighteen Congresses, nine before he became Bishop
and nine after. He was especially welcome as a speaker
on devotional subjects. Twice he spoke on " the
Devotional use of Scripture," once on " Secret Prayer,"
more than once on " The Christian Home " and once on
" The Christian and the World." 2 But he took part
also in the discussion of many more or less burning
questions, such as Religious Instruction, Home Reunion,
1 History of the C.M.S. , Vol. Ill, p. 315.
2 Published as a separate booklet by Seeley & Co. For the
other papers, see Bibliography.
IN PUPILT AND ON PLATFORM 147
the Reformation, the Evangelical Movement in the
Church of England, and the Fostering of Vocation for
Holy Orders. Some of these papers are of exceptional
value and interest ; all of them, even when dealing with
the most controversial matters, have about them a
spiritual fragrance which reminds us that we are in the
presence of the unseen Lord. It is very interesting
to compare the paper on *' Limits and Lines of United
Action with Christians not of our own Communion,"
as originally prepared for the Congress at Birmingham
in 1893, and the actual speech, as it appears in the
Official Report. At an early stage of the meeting
*' Father Ignatius " had created a scene by rising in his
seat holding aloft a copy of Lux Mundi, and protesting
against the Rev. Charles Gore, as he then was, being
allowed to speak ! And later on Prof. G. T. Stokes of
Dublin had vigorously denounced the practice of calling
home-separatists, whether Popish or Puritan recusants,
" Churches," and quoted Bishop Hall (The Divine Right
of Episcopacy) as taking the same line. Moule was called
upon to read the next paper. He showed his command
of the controversy by putting aside his MS. for the first
five minutes and speaking on the spur of the moment
in answer to Stokes.
" If I were minded to pursue the subject on the lines
of Professor Stokes, I might appeal from Bishop Hall
to Bishop Hall, from that theologian's Divine Right of
Episcopacy to his later work, under a happier title, The
Peacemaker.'^
He proceeded to quote from memory both Bishop Hall
and Archbishop Sancroft. From this point he partially
followed the lines of his paper, but without reading from
it. He said that he had recently been obliged, on the
ground of loyalty to his own Church, to decline to co-
operate — not with individuals (who, as baptized, were as
much members of Christ as himself), but — with an organ-
ization actually competing and sometimes colliding with
the National Church as such. At the same time he could
148 THE LIFE OF BISHOP MOULE
not refuse the name of " Church " to great organizations
of living Christians, developed under circumstances
to which ancient Church History presents no real
parallel.
'* To those who have cheered and clapped this
morning with such delighted enthusiasm at the
thought that dissenting bodies are in no sense Churches,
I put the request that they will try the experiment of
bringing themselves into close brotherly relations with
Nonconformist Christians as individuals in Christ. ..."
He ended by referring to the Keswick Convention as
illustrating how such Christian intercourse might law-
fully be attained.
" No questions of Church connection are asked there.
On the other hand, no abnegation of distinctive principles
in such matters is demanded. . . . For myself I always
return from such a scene to duty more than ever thankful
for my Church and my Orders as vehicles for the exercise
of ' the blessed life,' and at the same time no less
affectionately drawn to all who love our Lord Jesus
Christ in sincerity."
The Keswick Convention has received treatment in
Chapter XL But Moule's work in this direction was
not confined to Keswick. He spoke at Conventions
as far north as Aberdeen and as far west as Glasgow and
Dublin.
He paid a very interesting visit to Dublin in April
1894. The Synod was in session. Those present at it
will well remember the very lively whole-day debate
that year with regard to the consecration of a Bishop
for the Spanish Episcopal Reformed Church. Mr. and
Mrs. Moule were the guests of Lord Plunket, the Arch-
bishop of Dublin, and they met at the Palace many of
the most interesting personalities of the Church of
Ireland. On the day before the " Spanish " debate, he
read a paper before the Clerical Society at 9 a.m.(!)
and the same evening he addressed a great gathering
in the Metropolitan Hall on the subject of " Spiritual
IN PULPIT AND ON PLATFORM 149
Life." The Archbishop took the chair, and members
of the Synod, both clerical and lay, formed the bulk
of the assembly.
One other Convention may be mentioned here,
although, strictly, it belongs to Durham days. In
February 1908 a great Church Convention was held in
Birmingham. Bishop Gore was Convener and Chairman.
The subject was " God's Redemption of Man." The
Town Hall, the Cathedral and St. Martin's were filled
night after night. The speakers in many cases spoke
first in the Town Hall and then in one of the two churches.
Bishop Moule spoke on the Atonement. Bishop Gore
wrote gratefully to him after the close of the Convention :
" I cannot help writing one line to thank you for your
addresses. They struck, to m}^ mind, exactly the right
note and made a deep impression. There was a
unanimous feeling (as far as I can judge) of deep
gratitude." ^
1 See also pp. 288-9.
CHAPTER XIII
NORRISIAN PROFESSOR OF DIVINITY
On February 6th, 1899, Dr. Moule heard that Dr.
Armitage Robinson, the then Norrisian Professor of
Divinity, had been appointed Canon of Westminster.
His friends in Cambridge heard of it, too, and they
besieged him with requests that he would allow himself
to be put forward as a candidate for the post about to
be vacated. He consulted Dr. Butler of Trinity and
others, and, after a week of anxious thought and prayer,
he decided to stand. ^
The following day he went with Mrs. Moule to
Brighton. He was very far from well, and it soon
became evident that he was in the grip of influenza.
He had been seriously overworking for some time, and
had not the strength to throw off the fever rapidly.
There were some very anxious days, and when at last
he rose from his sick-bed the medical verdict was that
he must have a complete rest and change. March 15th,
therefore, saw Dr. and Mrs. Moule start for Cannes,
where they joined Mr. and Mrs. Barton at Villa Mau-
varre. Five days later the news reached Dr. Moule
that in his absence he had been elected Professor. So
the die was cast and a new prospect opened out before
him. It was " a solemn moving moment." He cast
himself upon God and took courage. It was provi-
dential that he should at this juncture have a happy
1 There are now five Divinity Professorships. At that time
there were only four. The Lady Margaret and the Regius
Professorships were founded 1502 and 1540. The Norrisian
Professorship came third in order of foundation, and dates from
1777. The Electors are the Heads of Houses, and it is distin-
guished from the other four Professorships in the interesting
particular that the occupant of this Chair is not required to be in
Holy Orders.
160
PROFESSOR OF DIVINITY 151
and restful month on the shore of the blue Mediter-
ranean sea, enjoying the brilliant sunshine, reading his
beloved Virgil and drinking in health and strength as
the days went by.
He reached home again on the 19th of April, and the
following day his last full term at Ridley began. On
Saturday the 29th he was admitted Professor by the
Vice-Chancellor. I3y a recent statute a Fellowship at
St. Catharine's College had been attached to the Pro-
fessorship, and, accordingly, on Monday, May 1st, he
was elected and admitted as a Fellow of that College.
The term fitly closed with the Reunion, of which
mention has already been made in Chapter IX. Dr.
Moule returned into residence at Ridley Lodge for the
Long Vacation Term. He gave his Greek Testament
readings at early Chapel as aforetime and lectured
twice a week. But the bulk of his time was necessarily
given to preparation for^ the future. The last Chapel
service was held on August 21st, and on the same day he
left the Lodge. It was a great wrench to leave the
home of eighteen years, but he was not going far, and
could still keep in touch with the work which he loved
so well.
The cycle-tour in Devon and Cornwall and the visit
to Cromer which followed will be found recorded in
the next chapter. The family returned to their new
home at No. 5, Salisbury Villas, near the end of Sep-
tember, and the next days were spent in " getting
straight " both at No. 5 and at the rooms in St.
Catharine's College.
Full Term began on Tuesday, October 10th. Three
days later Professor Moule stood up in the large Hall
of the Divinity Schools to deliver his Inaugural Lecture.
A large audience was present to listen to him and to
bid him God-speed. The lecture was divided into two
parts. Part I was retrospective. Dr. John Hey had
been elected the first Norrisian Professor in 1780.
Eight others had succeeded him. Of these five had been
personally known to the new Professor — Corrie, Harold
152 THE LIFE OF BISHOP MOULE
Browne, Swainson, Lumby and Armitage Robinson —
and of each he had appreciative and gracious words
to say.
Part II dealt with the future. Professor Moule laid
down the lines upon which he proposed to carry out his
work. In the first place, he proposed to lecture on
books of Holy Scripture in such a way as to bring out
the drift and purpose of the whole document and of its
several parts, as living utterances bearing upon living
problems. For this Term and the next the portion
selected was the Second Epistle to the Corinthians.
" Introduction there will be, but it will be kept alto-
gether subordinate to Interview." The Epistle chosen
" presented in vivid colour an example of the distinction
and the harmony of the human and divine in Holy
Scripture. It is, on the one hand, a letter written by
a man, the free expression, burning with complex
emotion, of a sensitive human heart. It is, on the
other hand, an oracle, charged with inestimable truths
of Revelation, for sure and authoritative conveyance
to our faith. Under the first character it invites a
study the same in kind as that which we should bring
to Epistolary literature in general. We shall then see
that the literary messengers of the Eternal Spirit were
given liberty, full and magnificent, for the movements
of their own being ; they were lifted to be themselves in
the highest measure, tinder the second character we
shall approach the Letter with a religious and reverent
attention in which spiritual insight must do its proper
part, with prayer for an illumination not our own. For
this Letter, written with the amplest human freedom
as a Letter, is so managed, by One to whom our freedom
is all the while His implement, that it is an Oracle too.
As we study the Letter, we shall pursue the mind of
Paul ; as we study the Oracle, we shall reverently ask
to know what his Lord has to speak through him. We
may hope to apprehend enough of both aspects to give
us a growing sense alike of the human reality of the
document and of its divine trustworthiness for life and
death."
pis second purpose was, for ^ time at least, to set
PROFESSOR OF DIVINITY 153
forth " great points in the Theology of the Reforma-
tion," as seen in the writings of Luther.
" Lutlier was one of the greatest servants of God whom
time has seen. As a pcrsonaHty he both embodied in his
experience the supreme principles of the Reformation
at large, and in respect of those principles mightily
stirred and impelled the true leaders of the Reformation
in our own Church. No partial or polemical presenta-
tion will be given. My one desire is to present afresh
to younger students some of the deeper elements of an
epoch, which was of incalculable and vital significance
for good for Christendom."
He concluded with a characteristic reference to
Matt, xxiii. 34 : " Behold I send unto you — not only
* prophets and wise men,' but — ' scribes,'* the men of
the library, the book, the pen, the teacher's chair."
As such, he looked to the Lord Who sent him for
sufficient grace, and to those present for kindly
sympathy and intercession.
The Lecture was well received. Professor Gwatkin
wrote :
" Thanks for the Inaugural. It is the right note,
and I am further glad of it, because I think our
Cambridge School is getting too much absorbed in
prolegomena and literary details and needs a call to
higher and wider things, which it is in some danger of
leaving undone."
The two years that followed were years of inde-
fatigable labour. As Professor, Dr. Moule lectured in
the first year (October 1899 to June 1900) twice a week
on 2 Corinthians in the Divinity Schools and once a
week in the evening on Luther and other Reformers
in his rooms at St. Catherine's. In the second year
he took for his subjects " Selected Articles " and
*' Wesley."
But, besides these lectures, he took upon himself
many other labours. Some of them came by virtue of
his office. He had to examine for a number of Uni-
versity prizes and scholarships. But most of them
154 THE LIFE OF BISHOP MOULE
came to him, as duties entrusted to him by his Divine
Master and gladly accepted for His sake. One in-
teresting bit of work was a series of Addresses on
Christian Doctrine on Monday evenings in Trinity
Church in the October and Lent Terms. This was
part of a definite scheme to draw together young
Evangelical Churchmen and to enable them to give
intellectual reasons for the faith that was in them.
About sixty men on an average attended weekly, and
Professor Moule in the course of three or four terms
covered a large part of the field of Theology in a very
helpful way.
Dr. Drury (afterwards Bishop of Sodor and Man,
Bishop of Ripon and now Master of St. Catharine's)
was the new Principal of Ridley Hall. He suggested
to his predecessor that it would be very acceptable to
every one at the Hall if he would come and lecture, as
in times past, on Sermon preparation. Accordingly,
in February, 1900, we find the Professor back at the
congenial work of training the students in the science
and art of preaching. And this he continued to do,
until the call came to leave Cambridge.
As we saw in Chapter XII, he was still evening
preacher at Trinity Church, and time after time he was
to be heard at his new College of St. Catharine's, or at
his old College of Trinity, in the University pulpit or
elsewhere. Perhaps the most memorable occasion was
in January, 1901. The news of Queen Victoria's death
reached Cambridge on the evening of January 22nd.
Dr. Moule was profoundly moved. Two days later he
went to the Senate House and heard the Vice-Chancellor
proclaim Edward VII king, and sang for the first time,
" with trembUng voice," " God Save the King." On
Sunday he preached three times. At St. Catharine's
he preached on the text : " Her children rise up and
call her blessed." He recalled the fact that on Queen
Victoria's visit to Cambridge in 1847, when her husband
was installed Chancellor, she had been the guest of the
then Master, Henry Philpott, afterwards Bishop of
PROFESSOR OF DIVINITY 155
Worcester. She had sat at table with her Consort in
the College Hall. With reverent love the preacher
dwelt upon the Great Mother of the English Race, and
bade his hearers, as her children, not only to " rise up
and call her blessed," but to follow her noble example.^
At Trinity Church he preached at the regular evening
service on " reception into the eternal tabernacles "
(Luke xvi. 9), and at 8.30 p.m. (the C.I.C.C.U. sermon)
he spoke to a " grand full church " on " I will be good."
The South African War was much in his thoughts,
and his Diary frequently records the war news. On
March 1st, 1900, he went up to London to address the
Students' Christian Union at Guy's Hospital. He
writes : " Grand news of Lady smith relieved after
119 days. Walked about streets after the address.
Wonderful scenes of exultation." When the news of
the relief of Maf eking arrived, Cambridge spent the
day " en fete," and evidently No. 5 was to the fore
with its display of flags.
Nor were his labours confined to Cambridge. Dr.
Moule had been appointed Honorary Chaplain to the
Queen in 1898. The day after he was admitted Pro-
fessor at Cambridge he preached in the Chapel Royal,
St. James's. The sermon was upon the text : " Lovest
thou Me? " 2 Noble in its wording, it was still more
noble in its power to bring the soul face to face with
Him who asked that question. A month later (on
May 29) the new Hon. Chaplain was presented at a
levee held at St. James's Palace.
He gave a remarkable series of Holy Week addresses
in Immanuel Church, Streatham, where his former
Ridley pupil H. F. S. Adams was Vicar, in April 1900.
In the same month he preached in York Minster at
the consecration of his friend F. J. Chavasse to the
Bishopric of Liverpool, and a few days later (May 3)
he went over to Ireland and conducted a Quiet Day
for Clergy at St. Columba's College, Dublin. And
1 The Sermon was published by Mr. A. P. Dixon, of Cambridge.
2 The Secret of the Presence, Sermon X.
156 THE LIFE OF BISHOP MOULE
these are but samples of the way in which, as soon as
the heavy work of the Term was over, he spent himself
day after day in the ministry of the Word. One of
his newer interests was the work of the Christian Social
Union, of the University branch of which Harold
Buxton was at the time Secretary. He not only joined
the Union and showed his interest in its activities at
Cambridge, but he spoke on its behalf both in London
and at Tunbridge Wells.
The end of the century brought solemn and sacred
thoughts, which he put into verse as follows :
'Tis sweet to remember our age of gold,
Life's early and radiant day,
For the world now decayeth and waxeth old
And is ready to vanish away.
'Tis sweeter to ponder the glory in view,
And to think that the best will be last,
When beyond all that dies comes the endlessly new
And our passings alone will be past.
December SOth, 1900 [In Diary].
and again at the end of another year he writes :
Change and decay in all around I see ;
So runs for ever Earth's long mournful story ;
But God's own gift for ever sets us free,
A present Saviour and a coming glory.
The end of the old century brought him another
literary task, a brief but pregnant account of The
Evangelical School in the Church of England, Its Men
and Its Work in the Nineteenth Century. It was a
powerful historical sketch of the work and witness of
the men whom he once called in a memorable phrase
" those old, despised, mighty Evangelicals," and of
their successors in his own day. His account, as an
eye-witness, of Moody's Mission in Cambridge, of the
Keswick Movement, and of the growth of the Church
Missionary Society is of special interest.
The Round Table Conference of October, 1900, and
the important part played by Professor Moule is dealt
with in Chapter XV.
With the new century came a new and very painful
PROFESSOR OF DIVINITY 157
anxiety about the health of '' Tesie," the beloved elder
daughter. The London speeialist consulted, Dr. Symes
Thompson, took a " grave but not unhopeful " view of
her condition. Tuberculosis was undoubtedly present
in the lungs. Tesie was at once taken to Bexhill to
get " open-air treatment." In April, 5, SaUsbury
Villas was let to friends " for an indefmite time."
Mrs. Moule went to Bexhill and Dr. Moule moved into
his rooms at St. Catharine's. It had been his practice
from the beginning to spend Thursday afternoon and
evening at the College, attending the Chapel service,
dining in Hall and seeing friends afterwards in his
delightful panelled rooms in the front Court. Two
windows of this room looked across to Corpus and two
looked the other way through the buildings of Queens'
to " the Backs." Now he lived altogether in College,
" a strange, solitary life, but with many mercies. Many
men," he writes, '' have looked me up this month here.
On Sunday night seventeen came in to tea and hymns,
Mr. and Mrs. A. B. Cook helping me to receive them."
In spite of his great anxiety about his daughter, he
threw himself heart and soul into the work of the Term.
He was Senior Examiner in June for the Theological
Tripos. This involved an amount of work little sus-
pected by the men examined, both before and after
the actual examination-session. But at last the List
was made up and taken to the Vice-Chancellor, and on
Saturday, June 15th, at 9 a.m. in the Senate House,
Charles Moule read out the Classical Tripos list, and his
brother followed with that of the Theological Tripos.
This was the last Academic work of a very busy term.
On Sunday he preached as usual, and on the following
day he left Cambridge to fulfil a few preaching engage-
ments in England before leaving England with his
family for Beatenberg. Little did he think that, when
he returned in September, it would be as " Bishop-
designate of Durham." But God knew. His whole
previous life had been leading up to this, and the
two months in Switzerland were a gracious interlude
158 THE LIFE OF BISHOP MOULE
between the arduous labours of the past and the no less
arduous labours of the future.
In Part II is told how the offer of the See of Durham
came to him and the steps by which he entered upon
his Episcopal office and labours. These steps involved
corresponding steps of farewell to his beloved Cambridge.
He returned home on September 12th. A month later
he and Mrs. Moule held two " At Homes " at St.
Catharine's College, one for undergraduates, and one
for Senior University friends, who came to bid him
God-speed. A fortnight later the town congregation^ to
whom he had ministered so faithfully for over twenty
years, at a great meeting in the Guildhall presented to
him a testimonial gift, with many expressions of love,
gratitude and goodwill. He preached his last regular
sermon at Trinity Church the Sunday before his Con-
secration, the church being " crowded in every part,"
and, immediately after his Consecration, he returned
to Cambridge to preach in St. Catharine's College
Chapel in the morning and at the C.I.C.C.U. gathering
in the evening. At last, on October 31st, the Bishop
enters in his Diary : " Went forth from our dearly-loved
Cambridge. Lord, go with us in the new path and
bless the dear old scene of life."
What it meant to him and his to say farewell to
Cambridge, as a home, may be seen from the lines
which he wrote in August, 1906, after revisiting the
ancient haunts of his youth and middle age.
I love thee, Cambridge, with a love more deep
Than my own thought can fathom ; life's advance,
And northern Durham, serve but to enhance
The yearning joy, in doubt to laugh or weep.
With which, on thy smooth picturing river's brink,
I see thee beautiful as dream at dawn —
Courts, gardens, groves, and willowy meads long drawn.
Much on thine earlier lovers here I think ;
How Ridley's, Herbert's, Milton's, Newton's eyes
Were fill'd with thee ; how Gray and Wordsworth trod
Thy turf; how Martyn walk'd in thee with God,
Thou home of saintly sons, and strong, and wise :
But most, with thouglits all tears, yet heavenly mild,
I love thee as the Darling of my Child. ^
1 M.E.E.M., died 1905.
CHAPTER XIV
IN VACATIONS
Life and work at Cambridge during Term are very
strenuous; in Moule's case they were exceptionally so.
Over and over again the day's entry in his Diary ends
with "Very tired." Mercifully he had his vacations,
like other men, but they were often sadly too like Terms.
Even when he was in Scotland or abroad, his mornings,
as a rule, were given up to work and correspondence.
But still he did get away from Cambridge two or three
times a year, and there were days when books and
papers could be put aside altogether, and then no one
of the family party enjoyed the outings and excursions
more whole-heartedly than he did. Between 1881 and
1901 he spent delightful vacations in Switzerland, Italy
and the Riviera, Scotland, Wales and various parts of
England.
Switzerland he visited six times — twice in the Easter
vacations, four times in the late summer. He held
Chaplaincies at Thun, Ballaigues, Villars, Glion and
Beatenberg. Not a few friends still living remember with
gratitude how helpfully he ministered to them on
Sundays and weekdays. At Ballaigues he held a Bible
reading on Wednesday evenings, attended by an average
of forty people, and conducted family prayers each
morning after breakfast. They also remember how
gleefully he joined in the outings, when able to do so;
how he revelled in the beauties of Nature — in " glacier,
forest, flowery meadow, mountain, flood and waterfall.'*
His daughter Isabel writes :
" My first recollections of Evensong are of his taking
it in the little blue-distempered church at Ballaigues,
which we English shared with the Swiss — holding our
159
160 THE LIFE OF BISHOP MOULE
service just after theirs. This was a very happy time
for my father, for he had a quite remarkable response
from the hotel guests, and he used to speak of it with
pleasure to the end of his life.^
" We were also on the Rhine and at the Riff el Alp,
where he had some long glacier-walks, including one of
twelve hours' duration."
Twice the holiday resort was Beatenberg. He was
the Chaplain in 1901 for two summer months, a place
and year ever memorable to him, because of the call
which came to him, while there, to succeed Bishop
Westcott in the See of Durham. The following verses
were written at Beatenberg at that time — first in Latin,
then in English :
ill-Turner was at Ridley Hall.
AD MONTEM DICTUM JUNGFRAU.
Virginei quotiens oculis castissima montis
Culmina et aeternum Candida saxa sequor,
Non ilia aetherias vi vix exstructa sub auras
Sed mage de ccelo sponte caduca rear.
TO THE JUNGFRAU.
Oft as the Maiden Mount, sublime in her purity yonder,
Veiled in a glory of snow, musing I mark from below.
Not uprear'd from the valley, methinks, was the radiant
wonder ;
Rather a hill of the sky silently sank from on high.
" We were often in Scotland," writes his daughter,
" during the late August and September holiday — twice
at Braemar, where in 1888 I can remember his taking
us two small children for a walk along the Balmoral
road, so that we might see Queen Victoria drive past in
her pony- carriage. We happened to be the only people
1 It so happened that the tenth anniversary of Mr. and Mrs.
Moule's wedding day came round while they were at Ballaigues
that year, and he received from the visitors at the hotel a letter
of most appreciative gratitude for his ministry, accompanied by
gifts of flowers and fruit for themselves and a donation to the
Colonial and Continental Church Society. His reply character-
istically took the form of verse, one line of which is quoted on
p. 159.
IN VACATIONS 161
on the road, and had a smile from her, all to ourselves.
He delighted in long mountain walks and moderate
climbs. Indeed throughout his life he greatly enjoyed
walking. Those who walked mueh with him will
remember his power of sustaining conversation on some
subject which interested him, of repeating poetry aloud,
mile after mile, or telling the story of some book he had
lately read, all the while keeping up a very brisk pace.
My impression of him on all these holidays is of great
activity (though the days were seldom free from either
literary work or correspondence). Dressed in a short
black coat and breeches, he was always, when possible,
walking and generally carrying sketching materials for
a rapid sketch in water-colour or sepia."
He had many friends in Scotland, some resident, some
visitors for summer months, who invited him to stay
a few days with them. In 1890, for example, he paid six
such visits. He records glorious days, tramping over
the heather, climbing the hills, revelling in the glories
of ravine and torrent, rock and river and sea. He takes
Bible readings at various houses and speaks at con-
ferences and conventions at Perth, Glasgow, Dollar and
Polmont. He spends "long and busy" mornings and
days over MSS. and letters and over two papers for the
Church Congress at Hull.
In England his favourite haunts were Cromer, Mal-
vern and, when he could go so far, his beloved Dor-
chester. Cromer provided him with the bathing he
loved, and he could get rambles inland with his children
and cycle rides wdth older friends, and he paid five visits
there. He visited Malvern almost as often, either as
locum tenens or as friend, and many there were and are
eternally grateful to him for his witness in pulpit and
in life to Christ and His power to save. When Ridley
Chapel was built in 1891-2, his Malvern friends gave
the handsome clock in the Tower, and Miss Gale, whose
guest he so often was, gave Bible, Prayer Book and
Office Book.
" Later in life," writes his daughter, " he took to
cycling on his holidays. In 1899 he took a twelve days'
M
162 THE LIFE OF BISHOP MOULE
cycling tour with his friend, the Rev. C. Lisle Carr, in
Devon and Cornwall." Omitting Sunday as the day of
rest, in the remaining eleven days they covered 345 miles,
an average of over thirty-one miles a day. He employed
spare hours during the next three weeks in recording
their experiences in playful verse. The record runs to
some hundreds of lines. It is only possible here to quote
a few lines from its earliest pages :
It was on a doubtful August morn, a Monday dash'd with rain,
(For Midsummer's long drought at last was breaking up amain)
We two adventurous Catharine men from Exeter did steal,
Each mounted, as in duty bound, upon a Catharine wheel.
They slept the first night at Bideford, with its
reminiscences of "Amyas Leigh and lovely Rose
Salterne," and next day reached Clovelly :
And who Clovelly' s charm shall paint? — the plunging stair of
street,
Where fuchsia bowers and gabled roofs run downward at our feet,
Fair vista, where the eye still paused, before its final leap,
From roof and garden and gray rock, into the sapphire deep.
On the tenth day they slept at Tavistock :
A golden sunset shut the day ; we, seated by the stream.
Talked long of things unseen as yet, and grasped the hope supreme ;
At length to bed — while from the door a sound of wordy strife
Came in, betwixt a cheerful man and his uncheerful wife.
Last, but not least, he paid a memorable visit to
Palestine and the Levant, in the early spring of 1897.
Mrs. Moule went with him. The Midnight Sun sailed
from Marseilles, with 175 passengers on board, for a
cruise, which appealed equally to the scholar and the
saint. Naples and Pompeii, Etna and Sicily, Olympia
and Athens, the Islands of the ^gean, Constantinople
and Ephesus were of thrilling interest to one who was
steeped in Classic lore. Dr. Moule gave two lectures to
the company on board, one on Olympia and one on
Athens in preparation for the actual visits to those two
historic sites. In the first of these he reminded the
company how for 1170 years (776 B.C. to a.u. 394) there
was held at Olympia, once in every four years, a great
assemblage of men from every part of the Greek world.
IN VACATIONS 163
(Only one woman was permitted to see the games —
the High Priestess of Dcmeter, seated in state on a
throne of marble.) This assembly was at onee " a
religious festival in honour of Zeus, an athletie gathering,
a national fair, and a eonversazione for poets and
philosophers." For that one month the innumerable
petty States observed a saered truee, which it was
considered sacrilegious to break. The numbers that
assembled at Olympia belittle even the enormous crowds
that in this country gather on the banks of the Thames
to see the Boat Race or on Epsom Downs to see the
Derby. Dr. Moule described the Temple of Zeus, the
Gymnasium, the race-course and the palaestra. He
pointed out the intimate blending of religious rite and
athletie sports. He quoted Euripides (Autolyeus) on
the evil of exaggerated enthusiasm for physical exercises :
Of all the thousand ills that Greece is heir to.
No ill, methinks, out-ills the tribe Athletic
Slaves to their teeth and captives of the belly
Why toil to hold for them high festival ?
Rather prepare ye olive coronets
For loyal sons, for citizens who serve
Their country, and for children of the Muse.
Finally he turned to the New Testament. He showed
how the Epistles of St. Paul were dotted over with
allusions to the Games, and how the great Apostle used
the language of Olympia to set before his converts the
Christian race and the Christian prize.
Athens provided the lecturer with an equally fascinat-
ing subject for discourse, of which he took full advantage.
The historic glories of the Acropolis and of other ancient
sites and buildings and the associations clustering round
Mars Hill were set forth in preparation for the two days'
visit which followed.
One who travelled with Dr. Moule tells of the great
interest aroused by these lectures. He had to give his
Olympia lecture a second time to an audience as
crowded as on the previous evening, and for " a long
164 THE LIFE OF BISHOP MOULE
hour " he held their attention enthralled. An interest-
ing story attaches to the Athens lecture. The visit to
Athens happened to synchronize with the Cretan
insurrection against Turkish rule. The six leading
European Powers, generally spoken of as " The Concert
of Europe," acting together, had intervened between
the Turks and the Greeks, and only ten days before
English men-of-war had had to shell Cretan forces and
occupy Canea. Eventually the English Government
obtained autonomy for Crete and the withdrawal of the
Turks, but meantime there was intense resentment
against England for its supposed pro-Turkish policy.
It so happened that the very intelligent Greek guide
who had shown them over Olympia and who was an
ardent " patriot," was present at the lecture on Athens.
He heard Dr. Moule extol the Greek nation and speak
with enthusiasm of its history, its literature and its art.
He reported this to one of the Athenian papers, giving
the lecturer's name, the result being that, instead of
greeting the party with stones, the populace gave them
a friendly reception.
It was delightful to see the said lecturer during those
two days in Athens. He was like a boy in his keenness
and enthusiasm, and it was a great gain to his group of
sightseers to have one with them who knew so intim-
ately the history and associations of every ancient place
and building.
On leaving Athens he thus recorded the impression
left on his mind :
" It has left a quite peculiar memory of dignified,
chastened beauty of form and colour ; a sort of aristo-
cratic fineness of surrounding scenery ; not exactly rich,
for foliage is nowhere abundant, save at Daphne; but
the ' bright air ' of Euripides' chorus does indeed light
up a landscape which, almost stern in general colour, yet
displays under this a hundred subtle tints and always
falls into levels and horizons of beautiful effect. The
Acropolis and its satellite Areopagus tower out of the
modern capital with a dignity which could not be
greater."
IN VACATIONS 165
Constantinople was absorl)infTly interesting. In the
Museum were seen tlie beautiful white marble sareophagus
of Alexander the Great, a cast of the Siloam inscription
of Hezekiah's date, recording the cutting of the tunnel
through the rock,^ and " the lion of Marash," which has
graven on it the most perfect Ilittite inscription known.
But the grandest sight was San Sophia, the famous
cathedral church built by the Emperor Justinian and
now a Mohammedan mosque. Its wonderful size and
proportions impressed Dr. Moule more than any sacred
building he had ever seen. Over the entrance door he
read the inscription, still legible, which bears continuous
silent witness to Christ: " Jesus said : I am the door;
by Me if any man enter in he shall . . . find pasture."
He and Mrs. Moule found time to visit " Robert
College," one of the noblest of the many fine educational
establishments of Americans in the Turkish Empire.
It has accommodation for two hundred students, who are
mainly Christian (Armenian, Bulgarian, etc.), but a few
are Moslem. This, their " first visit to a work in any
sense missionary," deeply interested them both. Before
they re-embarked. Dr. Moule managed to get a glimpse
of " the ancient walls of the city, a system of moat, wall
and flanking towers, stretching as far as eye could reach,
not far from the spot where the terrible Mahomet II
burst in and Constantine Palaeologus, the last Caesar,
heroically fell in 1453."
The visit to Ephesus, with its " vast solemn ruins,"
the sight of Patmos and later of Lebanon, were redolent
of sacred associations. At Beyrout he went ashore and
saw the British Syrian schools, which have done work
of such inestimable value for the Christian population.
He met there " the widow of a murdered Armenian
pastor," and " prayed with and spoke to the first class "
of girls.
If Greece and Turkey and Asia Minor appealed to the
scholar, still more did Palestine appeal to the loving
1 2 Chron. xxxii. 30. See Driver's Text oj Samml, p. xiv f.
166 THE LIFE OF BISHOP MOULE
follower of Christ and devoted student of the Bible. But
Palestine is better known, and we can only make brief
allusions to the manifold interests of the sixteen days
spent in the Holy Land. Dr. Moule on horseback, and
Mrs. Moule with other friends in a carriage, visited Carmel
and traversed the valley of Esdraelon to Nazareth. A
dear Ridley friend, the Rev. H. Sykes, met them there
and took them next day via Cana to Tiberias. They
revelled in the views of the Lake and of Hermon, which
opened before them. They rowed along the Lake to
Magdala. They visited the Missions at Tiberias, Cana
and Nazareth. The return journey to Haifa was made
under great difficulties, not to say danger. Storms of
rain had caused the Kishon to overflow its banks and
flood the valley. The horses in the carriage, in which
Mrs. Moule was riding, were at one place up to their
necks in water and only by frenzied leaps and bounds
succeeded in reaching firmer and drier ground. The
next carriage, in which Dr. Moule was (his horse having
been handed over to one of the party, who was going
overland to Jerusalem) stuck fast in the bog and was
only extricated with great difficulty. The steamer
arrived off Jaffa on Saturday, but the rough sea pre-
vented a landing until Sunday morning. Our two
travellers declined to avail themselves of the special
train on Sunday, and spent the day quietly at Jaffa
with Miss Newton at the Mission House. Dr. Moule
preached in the Mission Room. They arrived the next
evening at Jerusalem just in time to go to the house of
Bishop Blyth. All the English-speaking residents had
been invited, including many native Christian workers.
At the close Dr. Moule spoke on 2 Cor. xii. 9. " My
grace is sufficient for thee." " One felt," said one who
was present, " that the man's own soul was in it, that
he was speaking what he knew and felt." Miss Birks
and Miss Elverson were their kind missionary hosts, and
Dr. Wheeler and others laid themselves out to be helpful.
The next nine days were spent at or near Jerusalem.
Mrs. Moule was far from well, but one or both of them
IN VACATIONS 167
visited the Temple Area, Calvary and the Garden Tomb,
Bethany and Olivet, Bethlehem, Jordan and the Dead
Sea. Dr. Moule had a bathe in the Jordan, and drank
water from the brook Cherith. Their kind hosts took
them to see the Mission Sehools and Hospitals. He
preaehed on the Sunday in the English church on
Mark xvi. 20, bringing out how the salvation which the
Lord wrought '' here " in such narrow limits was meant
for " everywhere." The church had never been so
crowded and the sermon was unforgettable.
Mrs. Moule was so unwell that they had to remain in
Jerusalem on the Monday, when the rest of the party
returned to the steamer. It looked as if they would
have to forfeit their passages to Egypt and home. But
they were not to miss their boat after all. On arriving
at Jaffa on the Wednesday, they found that the tem-
pestuous weather had rendered an earlier embarkation
impossible. Some of the party had had to spend two
nights of storm under canvas. Mr. and Mrs. Wolters
welcomed them to their house at Jaffa, until the sea
moderated and the whole party embarked once more.
At Cairo they had two days' sightseeing ; they saw the
Sphinx, and Dr. Moule ascended the Pyramid ; Sunday
they spent quietly, and he preaehed in the evening. On
the way home he lectured on " the scenery of Palestine
in the Psalms." And, finally, early in April, they set
foot once more on English soil.
CHAPTER XV
AS AUTHOR
The years at Ridley Hall were memorable, not only
for the services rendered personally by lip and life, but
also for the large output of literary work, which extended
Moule's influence throughout the English-speaking
world — indeed further, for several of his writings were
translated into other tongues. And, when he passed
from Cambridge to Durham, incessant as were his
activities as Bishop, his pen was no less busy. A
considerable number of books and pamphlets were
published during the nineteen years that he spent at
Auckland Castle. Altogether he published about sixty
books, and some forty booklets and pamphlets and
poems, besides writing a large number of introductions
and prefaces to the works of others.
His writings appealed to various classes and various
interests. They fall naturally into four divisions —
Theological, Expository, Devotional and Miscellaneous
(Poetry, Biography, etc.).^
I. Works of Theology.
It is a suggestive fact that Dr. Robert Mackintosh,
in the note on Literature at the end of his article
on Theology in the Encyclopcedia Britannica, quotes
" H. C. G. Moule's Outlines of Christian Doctrine " as
giving the best exposition of " Evangelical Anglicanism.'*
H. C. G. Moule was a theologian both by instinct and
training. His mind moves easily amid the intricacies
of patristic and scholastic controversy. He thinks with
1 See Bibliography, pp. 364-371.
168
AS AUTHOR 169
wonderful clarity, he puts his points strongly and he
exhibits a remarkable felicity in choosing the exactly
right word.
Further, he was an Evangelical theologian. Less
and less, as years went on, was he disposed to emphasize
points of difference,^ but also deeper and deeper grew
his conviction that the Evangelical School could
'' humbly claim to be the truest exponents of the
central principles of our English worship and confession."
To him it was clear that the English Reformers and
their spiritual successors, the leaders of the Evangelical
Revival, based their whole teaching on the bedrock
of Holy Scripture and observed Scriptural proportion
as between doctrine and doctrine. Accepting their
premises, their conclusions necessarily followed. The
spirit in which Outlines is written is beyond praise.
" The author humbly trusts that what he has written
has been written ' at the foot of the Cross.' Certainly
he has never willingly forgotten the Presence of Him
' Whom truly to know is everlasting life.' "
Within the compass of 267 pages he traverses the
whole range of Christian doctrine. The Doctrine of
God — One and yet Threefold — Father, Son and Holy
Spirit — occupies 151 pages. The Doctrine of Man and
of the Church, the Ministry and the Sacraments, com-
plete the book. Specially noticeable is his treatment,
(i) of the Holy Scriptures as Divine Revelation and
the ultimate Spiritual Authority (pp. 4-9) ;
(ii) of the Unity of God.
" The Divine Nature is not, like the human, realized
in a class of individuals ; it is the Nature of One Being,
Who is at once the Individual and the Kind " (pp. 20-25) ;
(iii) of the Centrality of the Cross and the expiatory
aspect of the Atoning Death of Christ, not as excluding
many other aspects, but as including them all (pp. 75-87) ;
(iv) of the mystical Union between Christ, the Head
1 See pp. Ill, 193-8.
170 THE LIFE OF BISHOP MOULE
of the Body, and all His members as the central truth
which carries all other truths about the Christian life
with it.
*' The contact of faith is perfectly simple in it-
self . . . but it carries with it profound and incal-
culable results, because of the Object which it touches,
Jesus Christ, Son of God and Son of Man, Second Man,
Mediator and Surety of the New Covenant. The man,
awakened by the Spirit, and confiding in the Son;
not only approaches Christ; he is joined to Him, one
Spirit ; he is In Him ; partaker of His Life as branch
with vine. . . . The effectual application of the Atone-
ment . . . and the virtues of the glorified Manhood
of the Head are equally for the member; he has put
on ' the New Man.' . . . But now all this is the work
of the Spirit. The Spirit acts not as an instructor
merely, external to his pupil, or an artificer, external
to his work. He penetrates the man's being as the
vehicle of the New Birth, the breath of the New Life. . . .
He is thus a bond of Divine strength and tenderness
between member and Head " (pp. 132-136, 189-193) ;
(v) of Sanctification as " the very purpose " for
which we are justified and forgiven and as ours in
Christ, secured and retained by faith and wrought in
us by the Spirit (pp. 190-200) ;
(vi) of the Church as both visible and invisible (as
Augustine and Hooker and Field) (pp. 202-214) ;
(vii) of the ministry as
" a medium of highest value, but not a mediator " (pp.
217-233) and
(viii) of the Sacraments as
" Divine seals upon the eternal covenant, covenanting
rites in which God in Christ, through ordered human
ministration, is present to meet spiritual faith with
material token, stepping out of His invisible and spiritual
region of action just so far as to touch, as it were with a
sensible contact, the believer in his faith. The water is
not transubstantiated into the Spirit, nor the bread and
wine into Christ ; but the water, the bread, the wine, are
AS AUTHOR 171
not bare signs. . . . They are the personally given
warrants and witnesses of eternal realities; sueli that, as
surely as they are used in faith, so surely are the blessings
faith seeks certified by God definitely, infallibly, to the
user" (pp. 231-2 i8).
Mr. Moule took his D.D. degree in 1895. He pre-
sented as his thesis for the degree a valuable edition
of Bishop Ridley's On the Lord's Supper, with intro-
duction, notes and appendices, the most important
being an account of the book which Ratramnus wrote
against Paschasius in the ninth century, from which
Ridley drew much of his own exposition.
His repute as a fair-minded and competent theologian
was by this time established, and we are not surprised
to find Lord Halifax in October, 1898, writing to Dr.
Moule to propose a Conference of leading men of different
schools of thought, at which explanations of points of
view might be given, face to face, with a result of
better understanding and greater agreement. '' I write,
because you could do so much to promote the peace
we must all have at heart. Surely there is a duty
imposed upon us all to try to understand one another;
but how is that possible unless we meet? " At the
time it did not seem to Moule that such a Conference
could hopefully deal with the problem, and " with great
pain " he felt " compelled to decline the invitation."
But further thought and the trend of events led him
frankly to change his attitude. October, 1900, saw
Professor Moule and Lord Halifax attending a Round
Table Conference of fifteen Anglicans called together by
Bishop Creighton at Fulham Palace to consider the
doctrine of Holy Communion and its expression in ritual.
As a matter of fact the two men not only took part in the
Conference, but they walked together in the garden arm
in arm and drew near to one another in spirit, if not in
doctrine, as they conversed one with another. The Con-
ference certainly had the effect which Lord Halifax
foreshadowed in his letter two years before. There is
good reason to think that Lord Halifax and those who
172 THE LIFE OF BISHOP MOULE
shared his views came to reaUze, as never before, the real
nature and strength of the EvangeUcal position.^
But while Dr. Moule wrote in Outlines for the
theological student, he was not forgetful of the needs
of the lay member of the Church. In fact the bulk of
his writings had the lay Churchman in view. In Veni
Creator, The Pledges of His Love, Faith, its Nature and
its Work, we have doctrinal teaching clear and definite,
but expressed largely in non-technical language and put
forth in an attractive literary style.
A survey of Dr. Moule's theological writings as a
whole brings out one striking characteristic. Some
theologians modify their opinions widely in the course
of the years ; his theological system is the same through-
out. As a young man he arrived at convictions as
to the authority of Scripture which he never afterwards
saw reason to modify. Upon Scripture he based all
his teaching. And therefore in his theology " he wavered
not." This was a great secret of his power. To many,
who like Christian were " sinking in deep waters," his
voice came like the voice of Hopeful, "Be of good
cheer, my brother : I feel the bottom, and it is good."
II. Expositions and Commentaries,
Combining a reverent love for his subject matter
with a mastery of both Greek and English and an
inward knowledge of the spiritual experiences described,
Dr. Moule was an almost ideal expositor of the Scrip-
tures, and perhaps especially of the Pauline Epistles.
He seems to get as near to the heart of the Apostle as
it is possible for any one of a later age to do. His one
aim, as he himself said in the preface to one of his
Studies, was " to exhibit something of the treasures of
edification, exhortation and comfort lodged for us by
the inspiring Master in the wonderful work of the
inspired servant. To this everything else " was " sub-
1 A Report was published by liOngmans in 1900, which shows
the important part played by Dr. Moule.
AS AUTHOR 173
sidiary, alike the brief historical and critical introduc-
tion and the occasional grammatical discussions. The
highest ambition of the interpreter " in each of his
expository Studies was " to bring the reader into closer
contact with the ' Celestial letter ' itself and with the
mind and message of God in it." There was no neglect
of those introductory studies which underlie exposition,
but he always had in view the average reader, who
had not the time or the training which would enable
him to appreciate full scholarly treatment of such
questions. Such an one " wants his drinking-water
filtered, but greatly objects to gravel in his glass." ^
Those who knew Dr. Moule's powers often longed that
he would give to the Church some great work, which
would appeal to the world of pure scholarship and
advanced studies; but who that knows the widespread
influence of his writings will presume to say that this
servant did not obey the Voice of his Lord, when he
deliberately consecrated all his powers to meet the
needs of the general body of Christian people ? More-
over the duties of the Principal of a Theological College
and of the Bishop of a diocese, and the calls upon time
and strength which are involved in these offices, are
extremely onerous. And when at Cambridge there
were added the duties of a Sunday Lectureship and the
many obligations which crowded in upon him in the
spheres of the University, the town, and the Church
as a whole, it is not surprising that Dr. Moule should
have felt that he could best serve his day and generation
by using his all-too-scanty leisure upon such writings
as were in the line of his pulpit and platform
ministrations.
When we view these writings as a whole, we can
hardly fail to be struck by their number, their ability
and their spiritual value. The Expository writings
may be divided into three or four groups.
In the year that Moule returned to Cambridge (1880)
^ The Cure of Souls, John Watson, p. 38.
174 THE LIFE OF BISHOP MOULE
there was published in the Cambridge Bible for Schools
the Commentary on The Epistle to the Romans of
which we spoke in Chapter VI. He followed up
this line of work by further volumes in the same
series on The Epistles to the Ephesians, Philippians,
Colossians and Philemon, The purpose of the series
was definitely educational, and the Commentaries are
cast in the form of scholarly notes. He also edited
The Epistle to the Philippians in the Cambridge Greek
Testament.
A second group of expositions may be said to balance
evenly scholarly and devotional interests. In the
Expositor's Bible he expounded the Epistle to the
Romans, and in later years he wrote Ephesian, Philippian
and Colossian Studies, In these volumes, instead of
verse to verse annotation, he gives expositions of the
main teachings of the Epistles in sections under appro-
priate headings. In this group may also be included
Grace and Godliness, eight studies in the Epistle to the
Ephesians, originally prepared for a gathering of clergy
for study in the Long Vacation of 1894.
The Second Epistle to Timothy and The High Priestly
Prayer are primarily devotional. The expositions are
" after the manner of a Bible reading, in quest of
Divine messages for heart and life." Somewhat slighter
are Messages from the Epistle to the Hebrews and a number
of other Studies. They are popularly and interestingly
written.
This is the best place in which to say something as
to Dr. Moule's attitude towards critical questions. It
is well known that he adhered to conservative positions.
We have already seen (p. 138) how in his view of
the Scriptures he took as his own the attitude of his
Lord towards the Scriptures of His day. The Lord
" stated no theory of their construction; but, looking
upon them as they existed. He recognized in them the
decisive utterance of God, even in their minor features
of expression." Dr. Moule therefore did the same,
but it is important to note how, accepting this ex animo,
AS AUTHOR 175
he dealt with, e.g.. Gen. i-iii. He regarded these
chapters
" as records of fact — not parables or mere imagin-
ative poems." " On the other hand, these chapters
by the nature of their contents invite us to interpret
their language with a certain reserve as to literalism.
They go back to a period absolutely antecedent to
human experience, and when they do come to the
creation of man they depict what is almost equally
beyond our understanding. So viewed, these chapters
suggest an element of mystery in their language which
would be quite out of place in, e.g., the story of Nehemiah.
May we not say that they find a real analogy in the
two closing chapters of Scripture? There we have
facts of the deepest certainty put before us, a coming
state of glory, the abode of the saints of God in a
blessed eternity of joy, company, worship and service.
But we do not regard the language of the description
as necessarily literal. The streets of gold . . . we are
quite willing to read rather as hieroglyphics than as
pictures or photographs of scenery. Is not the like
probably the case with Gen. i-iii? We are not bound
to believe that the Creator literally spoke syllables
meaning ' Let there be light.' We are not bound to
literalism in the mysterious details of the creation of
woman. We are not bound to every particular of the
temptation. They are matters of fact, but fact not
necessarily painted exactly as it happened, but con-
veyed in hieroglyphic signs. When I read in Rev. xii.
of the Church as a woman pursued by a dragon, which
pours a river from its mouth, I take it as a prophecy
of fact, conveyed through non-literal symbols; and I
think the action of the serpent in Gen. iii. may be of
the same class. We thus have Scripture beginning
and ending with facts so mysterious that they need in
our present state mysterious representation." ^
Again, lecturing on The Religion of the Psalms,'^ he
made " a frank confession," viz.: that he was
" one of those who are advocating, very guardedly, such
a change in our Church rules touching the public use of
1 From an undated MS. headed Ridley Hall, Cambridge. See
also pp. 296-7.
2 Published by Mawson, Swan and Morgan, Newcastle-on-Tyne.
176 THE LIFE OF BISHOP MOULE
the Psalter as to make it possible to omit in common
worship the most prominent passages of malediction,
such as those in Ps. 69 and 109. Our Lord by His
teaching and example has brought in a new and higher
law for the Christian mind as such."
Further than this he would not go. He had neither
the inclination nor the time to go into the minutiae of
criticism, and contented himself with laying down
broad principles which satisfied his own mind. Many
of his pupils and some of his colleagues took more
advanced positions. To them he showed a large-
hearted tolerance asking only that they should be loyal
to the Master Himself.
III. Devotional Writings,
These consist of six volumes of sermons, a large
number of smaller devotional books and over thirty
tracts and papers.^ Fordington Sermons (1878) show
his earlier style, already forcible and lucid, but not
yet fully matured. Five other volumes — from Christ
is All to Cathedral, University and other Sermons, form
a very striking series. In one sense the sermons they
contain '' have but one theme . . . and it is, first and
last, a Person, the Lord Jesus Christ." But that theme
is expressed and illustrated and enforced in a hundred
delightful ways. A considerable number of the sermons
were preached in University pulpits or in College Chapels.
They are models of what such sermons should be,
perfect alike in matter and in manner.
The practice of reading sermons is not as common
as it was. It requires an effort of sustained attention
which modern conditions seem to make increasingly
difficult. A very large circle of readers accordingly
have welcomed Thoughts for the Sundays of the Year
and Meditations for the Church's Year as exactly meeting
their need. They consist of fifty-two and fifty-four
1 See Bibliography.
AS AUTHOR 177
readings respectively of four pages each, terse, pointed,
beautiful in thought and expression. The Thoughts
are meant for use by Christians generally, and they
begin with the first Sunday in January. The Medita-
tions, on the other hand, have been arranged to " assist
the sons and daughters of the English Church." They
begin on the first Sunday in Advent and include readings
for Christmas Day and Good Friday.
We have already spoken of Thoughts on Christian
Sanctity. This was followed in steady succession by
Thoughts on Union with Christ and many other volumes
(see Bibliography). No writings have done more in
our generation to maintain and deepen true religion
and " virtue " in Christian hearts. Secret Prayer has
helped thousands to pray. Grace and Virtue has shown
men the secret of victorious virtue. The Call of Lent
has summoned Church people to a truly fruitful use of
that oft-dreaded season. Pledges of His Love and At
the Holy Communion have guided the thought of Com-
municants, and Our Prayer-Book has expounded the
history and contents of that priceless book in simple
language to loyal but busy members of the Church of
England. But, above and beyond all these, Christian
Sanctity and its companion booklets have set before
all Christian men the glorious possibilities of life
in Christ, and called upon them to " possess their
possessions."
In this section may also be placed yet another group
of writings. No one in recent years has ministered
more helpfully to sore and stricken hearts than the
great-hearted Bishop of Durham. There was in him
a wealth of sympathy which poured itself out in fellow-
feeling for others — not a mere " weeping with those
that weep," though that was in itself helpful, but a
comprehending sympathy, which, with understanding
of the sorrow, poured in the oil and wine of that Divine
consolation of which he had experienced the healing
virtue himself. The School of Suffering is the record
by her parents of the last four years of life of their
N
178 THE LIFE OF BISHOP MOULE
elder daughter Mary (Tesie), who died in her lovely
youth at the age of twenty-two — " a difficult and
delicate task," undertaken at first " for friends only,"
but " made more public " in the hope that the lessons
learnt in the school of suffering might come as a message
from the Lord to other sorely wounded lives. That
hope was realized beyond expectation. The first
impression (December, 1905) was one of only five
hundred copies. Within two years fifteen thousand
copies had been printed, and August, 1918, saw the
issue of the thirteenth impression. It has been trans-
lated into Japanese. Many a bereaved heart, after
reading this book, has " set out on its remaining stages
of travel towards the sun-rising, sorrowing, but also
able to rejoice."
Blessed ones, a little while
Ye are gone before,
Where eternal sunbeams smile
On the happier shore ;
Ye have joined the Church at rest,
Never more to roam,
Gathered to the Saviour's breast.
Deep in endless Home.
Yet, e'en there, we feel it well.
We to you are dear ;
Yet through Him with Wliom ye dwell
Ye to us are near ;
Still, through him, in spirit-love.
Friend embraces friend ;
Thus, through Him, to you above
We our greeting send.
H. DUNELM.
(Paraphrased from the German.)
During the War the Bishop was greatly moved and
exercised by the problems raised by that terrible time,
and by the sorrows and sufi'erings of countless torn
and stricken hearts. To those who were within reach
he hastened with uplifting and cheering words of faith
and hope and love. But he did more than that. He
set his pen to work and by his Christus Consolator and
Christ and Sorrow he brought to many sorrowing hearts
AS AUTHOR 179
all over the world untold comfort and rest. Christus
Consolator was speedily translated into French, and
thus reached another circle of readers. These two
books are built on the same plan. The second was
written in simpler language and in shorter form for
busy people who could only give a few minutes in the
day to thought and prayer. Both books have done
a great work. The last words of the Foreword to
Christ and Sorrow give us the clue to their remarkable
power and tender-heartedness.
" I carry about a ' stricken heart ' myself. Only last
summer a great grief fell suddenly upon me. He Who
w^as once a ' Man of Sorrows ' has wonderfully upheld me,
making my darkness light with His Presence. And I
think He will allow me the joy of comforting other
mourners, humbly pointing them to Him Who was sent
on purpose 'to bind up the broken-hearted.' "
That joy was indeed given in abundant measure. The
vision of the Great Sufferer and the Great Consoler, and
then the vision] of the Land of Sunshine Beyond have
enabled countless mourners to look up and to see indeed
that " God is Love." ^
IV. Miscellaneous Writings,
(i) Poems. — Bishop Moule was a true poet. His
poetic gifts suffuse all his best work in prose as well as
in verse with a colour and fragrance which delight
heart and mind. Reference has already been made in
Chapter III to Imitations and Translations, and in
Chapter V to his Poems on Subjects selected from the Acts
of the Apostles, the six Seatonian Prize Poems, and his
Dorchester Poems. In 1883 appeared Christianus and
other Poems. A poem from this volume, entitled
" Worcester Cathedral," is quoted in Chapter VI.
1 On the inside of the front and back covers of Christ and Sorrow
are photographed the " wrong " and the " right " side of a
book-marker, on which this text was worked in blue silk. " Here
on Earth we see the ' wrong side ' — There above we shall see
the right side." " The one is worked out through the other."
180 THE LIFE OF BISHOP MOULE
Here also we find his well-known quatrain " Heaven
and Home."
What joys are lost, what hopes are given,
As througli this death- struck world we roam.
We think awhile that Home is Heaven ;
We learn at last that Heaven is Home.
and the hymn " To the Departed," quoted above.
In 1896 he published In the House of the Pilgrimage ,
a collection of sacred verse unsurpassed for beauty of
thought and melody of words. Here we find the well-
known hymns, " My Glorious Victor, Prince Divine,"
and " Come In, O come " (republished from Christianus).
Another beautiful poem is " The Sacrament."
The Church is silent, the white Table spread
With ordered elements, the Wine, the Bread ;
The Pastor lifts the hand and speaks the word,
And lo — Thy Blood, Thy Body, dying Lord !
So Faith can see. To her illumined eyes
The Scene around puts on another guise :
The Chancel seems a Chamber ; in the shade
Of evening see the Paschal board arrayed.
The mortal Pastor here no longer stands :
Christ speaks the word and spreads His hallowing Hands :
Christ breaks the Bread and pours the purple Wine,
And carries to His guests the Meal Divine.
Again the Vision melts : the Syrian sun
Sets slowly on the great last Offering done ;
Yon Cross the broken Body yet sustains,
The spear- drawn Blood yon rock of Calvary stains,
And man is ransomed by Messiah's pains.
Faith scans the Deed : Faith proves the Covenant good ;
And in that Sacrifice finds heavenly Food.
Soon, all too soon, from this blessed Sacrament
Back to the glare of day our feet are bent.
But we who from that Paschal Chamber come
Still in its shadows find our quiet home,
Safe in its precincts, near our Master's heart,
'Midst all the stress of travel, school and mart.
And still that Cross goes with us on our way ;
We feast on that great Sacrifice all day.
The sealing symbol comes but then and there ;
The Truth is ever ours and everywhere ;
Faith needs but stretch her hand and lift her eyes
And ready still for us her Banquet always lies.
(ii) Biographical and Memorial. — In 1892 appeared
Charles Simeon in the " Leaders of Religion " series :
AS AUTHOR 181
a masterly sketch of a most remarkable man. Other
memorial volumes, inspired by filial and fraternal and
parental love, have already received mention.^
(iii) Historical or Descriptive. — The great Manor
House, in which the Bishops of Durham have lived
for many centuries, was very dear to him as the home
of his later years. But it was also the object of his
eager study by reason of its historical associations,
and in 1917, while on a summer holiday in Ireland,
he wTote Auckland Castle, a Popular History and
Description. It is an accurate and most interesting
account of the " Stately House and Chapel fair," and
of their growth, changes and associations, through
more than five centuries. ^ It illustrates happily the
keen interest and delight of the writer in other things
than theology and edification and episcopal work —
his joy in all things noble and fair and memorable ; his
affectionate and grateful memory of the past.
(iv) Classical and Literary Lectures. — Some of these
have been referred to already; others are dealt with
in Part II., Chapter X. It is hoped that the list
given in the Bibliography is a complete one.
Looking back over this long series of writings, the
thought uppermost is gratitude to the great-hearted
man who so self-sacrificingly laid himself out to serve
Christian people wherever he might find them. Many
of his writings wxre more or less ephemeral, but there
are some which, it is believed, the world will not
willingly let die.
1 Memories of a Vicarage (seep. 1); The School of Suffering
(p. 177) ; Harriot Mary Moule — privately printed 1915 ; George
Evans Moule, D.D., Missionary and Bishop in China (1920) ; etc.
2 See Part II, Chap. XII.
PART II
DURHAM
(1901-1920)
BY
FREDERICK C. MACDONALD, M.A.
HON. CANON OF DURHAM
VICAR OF CHRIST CHURCH, WEST HARTLEPOOL
AND RURAL DEAN
A : M : D : Q :
ET : IN : MEMORIAM : NON : PERITVRAM :
HANDLEY : CARR : GLYN :
IN : DEO : PATRIS : NOSTRI :
QVI : AEQVE : ATQVE :
lOSEPHVS : BARBER : et : BROOKE : FOSS
NON : OBLIVISCENDVS :
E : VISV : NON : E : VITA : NOSTRA :
AD : DOMiNVM : MIGRAVIT :
PRO OMNIBVS : FRATRIBVS
DVNELMENSIBVS :
HOC : PIETATIS : DOCVMENTVM : QVALECVNQVE :
TRIBVIT :
F M : M. CM. XXII
QVID : RETRIBVAM : DOMINO.
PART II
CHAPTER I
CALLED TO THE EPISCOPATE
The momentous call to be Bishop of Durham came most
unexpectedly to Dr. Moule in the midst of a summer
holiday at St. Beatenberg, where he was acting as
Chaplain. His daughter, Mrs. de Vere, writes :
" I can remember his genuine grief at seeing the placard
announcing the death of Bishop Westcott. A fortnight
later we went for a day's outing. We were back at
Interlaken late in the afternoon, and took the Funicular
up to St. Beatenberg. I think it was when we were
actually in the little mountain train the postman handed
us our English mail for the day. It contained the
following letter :
" ' Downing St., S.W.
"■'August 11, 1901.
" *Revd. Sir,
" ' I have His Majesty's permission to ask you
whether you will accept the See of Durham, which is
vacant by the lamented death of Bishop Westcott.
" ' I need not dwell to you on the opportunities for use-
fulness which it will afford you ; but I hope you will be
influenced by the opportunity of taking up the work
of such men as Bishop Lightfoot and Bishop Westcott.
" ' Believe me,
" * Yours faithfully,
" ' Salisbury.' "
" This," says Mrs. de Vere, " was a complete surprise.
W^hen the news came of Bishop Westcott's death, no
thought of succeeding him had ever crossed his mind."
185
186 THE LIFE OF BISHOP MOULE
The offer was at once acknowledged by a short note
explaining delay, and asking for a very few days to make
decision. Three days later the reply was sent :
" St. Beatenherg,
" August 17, 1901.
" My Lord Marquis,
" In humble reliance on the mercy and grace
of Almighty God I venture to accept the See of Durham.
" My conclusion follows, as your Lordship will believe,
upon a time of anxiety and conflicting thought ; which
without prayer would have been nothing less than
anguish, when I have considered my weaknesses in view
of this great and sacred charge.
" But I dare not refuse what finally seems to me a
Divine call conveyed through your gracious letter. In
that faith I find hope.
" Your Lordship's kind words of reference, for my
help, to Bishops Lightfoot and Westcott much move me.
" On one side, those names only dismay me by con-
trast. But my reverence for the latter, and my reverent
personal affection for the former, my College tutor,
are uplifting motives also.
" With great respect, I ask leave to remain
" Your Lordship's faithful and humble servant,
" H. C. G. MouLE."
The news was received with a chorus of approval.
The Guardian observed that Dr. Moule was known
to have refused more than one Bishopric, and said his
appointment to Durham was generally approved. As
a scholar he was no unworthy successor of Bishops
Lightfoot and Westcott. His profound personal piety
was an inspiration. His breadth of view gained for
him in a marked degree the confidence of all schools of
thought. Evidence of this was seen at the Bishop of
London's " Round Table Conference " the year before,
where Dr. Moule contributed greatly towards clearing
away misunderstandings.
The Record said, " There can be Httle doubt that the
appointment will be generally welcomed. Dr. Moule
is held in high estimation by people who do not in the
least agree with him. Again and again when some new
CALLED TO THE EPISCOPATE 187
book of his has appeared High Churchmen have warmly
praised its high spiritual tone. They have regarded
him as no mere controversialist. Yet Dr. Moule is a
controversialist nevertheless, and a courageous one.
He has not been afraid to break a lance even with his
great predecessor at Durham on the critical question
of the Atonement."
The Church Times said the nomination would surprise
no one. " He is no mean scholar, he is a theologian
of distinction in a certain line, he is a man of deep and
genuine piety. We could pick many holes in his equip-
ment for the post to which he is called. We prefer to
dwell on his excellences, and to express a confident hope
that a man of intense spirituality will bring to the
Episcopate qualities at least as important as those which
go to make a great administrator."
The Times : "As far as scholarship is concerned he
will worthily uphold the traditions of the See of Durham,
and will be a welcome acquisition to the Episcopate."
A correspondent of the Times remarked that " perhaps
most people will be struck Avith the fact that one who has
been so closely connected with Keswick should attain
to one of the foremost Bishoprics. . . . One matter
in particular he shares with his immediate predecessor —
a great zeal in the cause of Foreign Missions."
The Yorkshire Post : "To men in Cambridge Dr.
Moule undoubtedly comes nearer to filling the position
once occupied by Dr. Lightfoot than any other University
Professor of the day. His teaching has left an abiding
impression on large numbers of Cambridge under-
graduates. In his Church Congress speeches there has
always been a fearless avowal of his Evangelical views,
together with the genial tolerance that comes of wide
scholarship, and a knowledge of theological controversy
in all ages."
The election of the new Bishop by the Dean and Chapter
of Durham took place on Saturday, September 21, 1901.
And the same day the new Bishop wrote the following
letter to the Clergy and People of the Diocese of Durham ;
188 THE LIFE OF BISHOP MOULE
" Dear Brethren in the Lord, — To-day I have been
elected into the Bishopric of Durham. Since the notice
of my nomination appeared I have the happiness of
knowing that prayer has been ascending for me through-
out the Diocese. I thank you humbly and from my
heart for this inestimable aid. But now may I ask on
my own part for yet more prayer? You through the
Dean and Chapter have accepted me, and St. Luke's
Day, the day of my consecration to your service, God
willing, draws on. More than ever I need and seek your
prayers. Ask for me especially, I beseech you, a real
effusion in me of that grace of the Spirit whereby Christ
dwells in the heart by faith ; a strength and wisdom not
my own for my pastorate, and for the preaching of
Christ Jesus the Lord; and a will wholly given over
for labour and service at our Master's feet.
" I am, Dear Brethren,
with full purpose of heart,
altogether yr. servant in the love of God,
" Handley C. G. Moule,
" Bishop Elect."
On Thursday, October 17, 1901, the quaint, historic
" Business of Confirming the Election " took place in the
Vestry of York Minster, before Archbishop Maclagan.
Then came the Consecration on St. Luke's Day,
October 18, 1901. It was a unique occasion, for, as
Archdeacon Watkins remarked in a letter to the Yorkshire
Post, " It was the first time in the history of the Minster
when three Bishops were consecrated within its walls
at the same time ; while the unity and universality of the
Church was further illustrated by the fact that no fewer
than seven of the Consecrating Bishops were themselves
consecrated for its service in foreign parts."
The two other Bishops consecrated with him were,
(1) Canon J. N. Quirk, as Bishop Suffragan of Sheffield,
destined in after years to be his Suffragan as Bishop of
Jarrow, to whom fell the heavy task of guiding the
Diocese during the interregnum after his death; (2)
Canon E. Hoskyns to be Bishop Suffragan of Burnley,
and afterwards Bishop of Southwell. The Consecrating
Prelates were the Archbishop of York (Dr. Maclagan),
CALLED TO THE EPISCOPATE 189
the Bishops of Ripon (Boyd Carpenter), Manchester
(Moorhouse), Chester (Jayne), CarHsle (Bardsley),
Wakefield (Eden), Liverpool (Chavasse), Sodor and Man
(Straton), Bath and Wells (Kennion); the Suffragan
Bishops of Richmond (Pulleine), Beverley (Crosthwaite),
Hull (Blunt), and Bishops Marsden, Royston, Thornton,
Sandford and Newnham (sometime Bishops of Bathurst,
Mauritius, Ballarat, Tasmania and Moosonee respec-
tively). The Bishop of Ripon was Celebrant, as the
Archbishop was in frail health. The Preacher was an
old friend of Dr. Moule's, the Rev. Prebendary H. E. Fox,
who belonged to a well-known Durham family. The
text was, " I seek not yours but you " (2 Cor. xii. 14).
On Friday, October 25, the new Bishop went to London
and did homage to the King. The brief entry in his
diary records, " To Marlborough House — to homage —
soon over, very interesting. King most kind." He
often referred in his Confirmation addresses to this scene,
to illustrate the way a candidate must vow himself to
be faithful to the King of kings.
The new Bishop made his first formal entry to his
Diocese on October 30, at Darlington. According to
ancient usage, as soon as a new Bishop entered the
Diocese, by crossing the Tees on Croft Bridge, the Lord
of the Manor of Sockburn presented his Lordship with
the falchion, still held by the present Lord of Sockburn.
The last time the custom was observed was in 1826,
when Van Mildert, the last Prince Bishop, made his
state entry in his coach. There was some talk of its
revival for Bishop Moule's welcome, but it w^as decided
instead to welcome him, as in the case of Bishop West-
cott, at the railway station. Accordingly, when the
train drew up, the new Bishop found the platform
crowded with ruri-decanal and civic representatives.
First the Mayor read the Corporation Address, then the
Rev. F. W. Mortimer, Rural Dean, read one from the
Rural Deanery, and was followed by the Rev. Mr.
Rothwell, who spoke on behalf of bretlii'en of other
Churches. The Bishop replied in one speech to all.
190 THE LIFE OF BISHOP MOULE
" It was the ofRce, not the man, they honoured. The
man was a stranger, the office had been their neighbour
for a thousand years. ... A great office could not
make a great man, but it could lift that man to the
very height of the purpose for which he longed to live,
to give all that he could to the service of his brethren
in the service of God."
That night the Bishop received three similar addresses
at a Public Meeting at Sunderland, the largest town in
his Diocese.
Next day. All Saints' Day, was a red-letter day for all
Durham Church folk, when the new Bishop was enthroned
in his Cathedral. He was received by the members
of the Chapter, etc., most of whom he was destined
to outlive. The Cathedral was crowded by a most
representative congregation, and the Bishop preached
a memorable sermon from the words, " We preach not
ourselves, but Christ Jesus the Lord, and ourselves
your servants for Jesus' sake." It was a moving descrip-
tion of the ideal set before him by all that he saw and
felt, and contained allusion to many of his great pre-
decessors, and to Nicholas Ridley, designated to be
Bishop of Durham, and only intercepted from it by the
martyr's crown. Finally, he pictured Bishop Westcott
" just landed dryshod on the immortal shore, a saint,
as true a servant of the Lord and of his brethren as the
great Culdee St. Aidan. With looks of hght he points
his poor successor to the love of Christ for motive and
for power, and to all the human needs of Christ's brethren
for his field of service."
Bishop Westcott, on July 20, 1901 (six days before
his death), preaching in his Cathedral at the Great
Miner's Annual Demonstration Service, in a sermon
that was regarded at the time as strangely prophetic,
said towards its close :
" Since it is not likely that I shall ever address you here
again, I have sought to tell you what I have found in a
long and laborious life to be the most prevailing power
to sustain right endeavour — however imperfectly I have
CALLED TO THE EPISCOPATE 191
yielded myself to it — even the Love of Christ : to tell
you what I know to be the seerct of a noble life, even
glad obedience to His will. I have given you a watch-
word which is fitted to be the inspiration, the test, and
the support of untiring service to God and man :
"The Love of Christ Constraineth Us " ^
This passage was clearly in the mind of his successor
standing in the same pulpit at his enthronement sermon,
* ct quasi cursorcs vital lampada tradunt.^
Next day his busy life began. His diary records :
Saturday, November 2. — Business all morning. " At
Home " at Archdeacon's 3-6; very nice time.
Friday, November 8. — At 11.30 took my first Con-
firmation. Twenty-five Durham School boys in Cathe-
dral; deeply moving to me, very much exhausted
over it.
Sunday, November 10. — Preached in Cathedral, " A
man in Christ."
Many years after, a little child in her letter asked him
why he was made a Bishop. As will be seen later, he
revelled in children's letters and sayings, and he replied ;
" February 15, 1915.
" My very dear Margaret,
" What shall I say to you, in answer to your
question : Why I was made a Bishop ? Darling
Margaret, it is a most puzzling and difficult question to
answer. And unfortunately the person w^ho could answer
it best cannot now be asked, for he died many years ago.
His name w^as Lord Salisbury, and he one day sat down
(having nothing better to do, I suppose) and wrote a
letter asking me to be Bishop of Durham. But he never
said why ! So I fear we must leave that question
unanswered ! "
1 Life of Bishop Westcott. Vol. ii., p. 394.
CHAPTER II
WINNING HIS WAY
" It is worthy of remark," says Dean Hook in his Hfe
of Archbishop Parker, " that it is seldom that really
ambitious men reach the height at which they aim, and
that honours are frequently thrust upon others who,
though alive to the advantages of their position, would,
under a deep sense of the attendant responsibilities,
have chosen for themselves the second place rather than
the first. So it was with Matthew Parker."
So it was also with Handley Moule. Writing to his
friend Prebendary Eardley-Wilmot, from St. Beatenberg,
at the moment of his appointment in August 1901, he
says :
" And now I tell you of news which to me still seems
more like a solemn, almost awful dream than anything
else. Like a bolt from the quiet blue sky, a few days
ago, came a letter offering me — Durham.
" I cannot at all understand it. But the fact is so.
Flesh and heart would say ' Would God it were not ! '
But after long thought, and I hope very simple prayer
for light on the Lord's will, I have to-day written to
accept this great charge, poor unworthy creature that
I am. You will pray for me in my great need. An
Evangelical failure would be awful. God can avert it,
and will, if it is His call."
The Diocese, no less than himself, realized at once that
the new Bishop was a prominent member of the " Evange-
lical Party," and it enhances the wonder of the harmony,
that came to be, between High Churchmen and their
beloved Father in God, to recall the undoubted fact that
192
WINNING HIS WAY 193
the new Bishop was received by some of the clergy with
more than misgiving. On the other hand, there were
many, both clergy and laity, who joyfully gave him
welcome for just that reason. But it was not so with
all. Trained under the moderate and impartial Bishop
Lightfoot, and serving under Bishop Westcott, whose
whole outlook was also utterly above party, some
dreaded the prospect of being ruled by one who was also
well known as a leader at the Keswick Convention.^
The problem presented itself at once, for how would
Canon Body and his band of Deaconesses and licensed
Church workers work with one whose attitude was so
different from their own ? Personal intercourse was
all that was needed. Much the same thing happened as
took place at the first meeting of the League of Nations
at Geneva. There, we are told, " the representatives
met each other with misgivings, and distrust in some
quarters, as entire strangers and quite unable to under-
stand each other's speech. But as the sittings pro-
ceeded there came a sense of trust and confidence which
gave place to enthusiasm, and they parted with an
appreciation of each other's sincerity and point of view
in a truly marvellous way."
So too it was in Durham. Canon Body and men of his
school had been brought up to speak a different eccle-
siastical language to Dr. Moule, but soon " misgivings "
gave place to " enthusiasm." ^ They found (as one of
them puts it) that " so long as there was real spiritual
conviction, and a true sense of our Lord, the Bishop
could lay aside his own views and see things in question
from that standpoint."
The result was a mighty love spreading everywhere.
^ Not that the Keswick Convention was connected with the
EvangeHcal Party as such. Very few Evangehcal leaders ever
attended it. It was quite an independent movement, and
Moule suffered for a time on account of his joining it, even from
those same leaders. See Part I, Chap. xi.
2 The Bishop, in one letter of this period, says that a friend told
him " how Body had said kindly about me, ' He has conquered
the whole Diocese, and the High Churchmen are by no means
his least warm friends ' ; and added, ' I love him, though I fight
him.' "
O
194 THE LIFE OF BISHOP MOULE
Bishop Nickson, of Bristol, bears witness to the great
appreciation that the Bishop and Canon Body had for
each other's spiritual character. " I was constantly
(when Bishop of Jarrow) the recipient of that apprecia-
tion from both of them." When his daughter lay dying
the Bishop records in her memoir that " Canon Body
kindly visited her occasionally from Durham.'* And
after the death of the Canon Missioner, no one who was
present can ever forget the glowing tribute to his memory
which the Bishop uttered to an assembly of Old Auckland
students. It revealed the sincere affection that each
had for the other.
It was the same story everywhere. No one was more
opposed " in views " to the Bishop than the Rev. Wm.
Theodore Jupp, Vicar of St. Columba, Sunderland, who
was in many ways the leading Ritualist in the North
of England. But they became the most devoted and
loving friends. The Bishop took special delight in
making Mr. Jupp an Honorary Canon, and he wrote in a
Foreword to the Memoir of William Theodore Jupp this
touching tribute :
" On some great matters of belief and practice our
convictions differed widely and deeply, and we well
knew it. But this made it to myself only more certain
and more delightful that I saw in him a Christian man
and minister wholly devoted to his Lord, with the dedica-
tion of intimate while worshipping Love, and wholly
given, without one inferior aim, to His service for his
flock. ... I bear witness to two very beautiful and
very potent elements in this good and dear man's power
over others ; I mean his genial pleasantry and the great-
ness of heart with which he could see through the eyes
of others on matters of debate and difference."
That was precisely what Canon Jupp recognized in
his Bishop. His tender affection for him is quite
beyond description. Shortly before he died he spoke
of the Bishop in a way that seemed to anticipate their
closer union in Paradise.
Another illustration of the Bishop's conquering love
WINNING HIS WAY 195
in very different circumstances will best be told in the
actual words of the man who was conquered. He
writes :
" I am afraid I must own that I could not endure
his appointment, and he had not been here three months
before the Bishop and I were involved in a dispute,
which was settled by his giving way in the most generous
way. Not long after we had a much graver controversy
which went on for months, and was not without extremely
unpleasant moments. There came, for instance, an
interview in his study at Auckland at the close of which
I said I could not accept his hospitality to lunch after
our very acrimonious discussion. In the most charming
way he prevailed upon me to stay, and treated me with
overflowing courtesy, and saw me into his brougham to
drive to the station.
" A year or two later a fresh and still more unpleasant
dispute arose, and ended, as I thought, in a final breach
between us. Six months later there came another
letter, marked, as usual. Private and Confidential. I
opened it, wondering what fresh trouble was brewing,
and read :
tt <
My dear
** * May I rather abruptly put before you an impor-
tant question ? Will you accept the living of ? It
is a most important point of vantage. And it is one
where I should rejoice to see you. Do not hurry your
decision, of course. Your Lord will guide you.
" ' Ever sincerely yours,
*' ' H. DUNELM.'
" ' Well ! ' I said to my wife, ' he's a man after all, a
man that can bear no grudge.' ' Yes,' she answered, ' a
big man, and a Christian, and a gentleman.' I used to
say that the Bishop was beaten in every one of our
disputes; but he won absolutely at the finish. After
all that had happened I felt I had no choice but to go,
and for years till his death he had no more devoted slave
in the Diocese than the man who had so often bitterly
opposed him."
One more example. A serious breach of Church order
196 THE LIFE OF BISHOP MOULE
came to the Bishop's knowledge. In answering the
incumbent's explanation he writes :
" You make it very plain that your action was abso-
lutely secundum honam fidem, and that, may I say, where
you were concerned, needed no letter to give me assurance.
I absolutely confide in the ' good faith ' of yourself, my
dear brother."
The said dear brother was of the extreme opposite
views to the Bishop ; but he writes :
" I need hardly say how glad I should be if I could in
any way contribute to the Memoir of one for whom I had
so deep regard, for his very conspicuous quality of
large-hearted toleration. I remember him saying that
he quite recognized that those who held the Catholic
standpoint had a perfect right to be included in the
Anglican Church. And his letters breathe the spirit
of kindly sympathy with this point of view. He desired
that ' all essential requirements of the High Anglicans
should be met.' "
So far we have only seen what might be called the
negative side of the Bishop's winning his way — by over-
coming differences. The positive side, of advance into
hearts, is more difficult to depict. It is easy to relate
episodes, but quite impossible to describe life, since life
cannot be expressed in words; pre-eminently, life in
Christ " no mortal page can show." And it was by this
indescribable life that the Bishop really won his way.
His simple spiritual earnestness, and the conviction that
love for his Master was his main thought, arrested people.
Differ from him as they might, men felt that one to
whom Christ was so profound an experience must be
considered first as a man of God, and not as an ecclesi-
astical authority whose views and methods might be
open to criticism and even strong opposition.
It was the Bishop who won them, and not they who
won the Bishop. For there was no weakening of his
Evangelical position, no yielding to pressure, through
weakness, for all it might seem. So anxious was he to be
above party, he would have erred in favour to High
WINNING HIS WAY 197
Chiirclimen lest he sliould even appear to be unkind.
His attitude is best expressed in his own words written
in 1919 : i
" It has been my liappiness, not least in my later
years, to know and to love, as friends in Christ, holy
men of other types and schools, and to see with reverenee
their Lord's likeness in the countenance of their lives.
Why do I not quite forget our differences, or at least
say that they are altogether negligible ? These men are
beyond shadow of question at least as much Christ's
own as I dare to think myself. From their example,
from their words, sometimes from words definitely
shaped by their distinctive tenets, I have often received
exhortation and edification. Why do I not, sans
phrase, ' symbolize ' with them out and out ? Or why,
at the least, do I not forbear to write, as I am writing
now, about our differences ? For many years, when thus
questioning myself, I have found my answer in the
reflection (it is as definite now as ' in my Christian
spring ') that the beliefs which are commonly called
Evangelical, thoughtfully and temperately stated . . .
accord better than those of other schools, especially in
proportion and emphasis, w^th the New Testament
standard.
" I wish to speak thus with all humbleness and godly
fear. I recollect that I have lived long, and that
years are supposed to harden the receptivity of the
mind, and to narrow its ken. But years have also
power to moderate the spirit, and to open to new sym-
pathies the soul, taught by the work, the affections,
and the griefs of life. So I do not think that the abiding,
and indeed deepening, of the conviction thus stated is
nothing better than the obscurantism of a senior. It
connects itself in the consciousness rather w^ith life, love
and hope than with antagonism. Certainly it leaves
the heart more than ever sensitive against the spirit and
the accent of the partisan."
Lord Reading, when first made Viceroy of India,
said, "As a diplomat I have learned the need, the
1 " Evangelicalism and its Revival," in Towards Reunion^
pp. 40, 41.
198 THE LIFE OF BISHOP MOULE
inexpressible value, of human sympathy, which I have
often thought really consists in the power to understand
what others are thinking, and more particularly what
they are feeling, or would feel if you did or said a par-
ticular thing. The human mind is perhaps the most
tender and sensitive instrument ever created, and it is
the delicacy and sensibility which is almost impossible
to define that makes human sympathy. If only we can
manage to understand each other's thoughts and see
what lies at the root of things, we have travelled a long
way towards that complete understanding which means
so much between all people, more especially between
peoples of different races."
And we may add, " of different religious convictions."
The Bishop never aimed at being a " diplomat," yet
he manifested in rich measure, as the stories above
related testify, just the sympathy Lord Reading
describes. It was one of his most marked natural
endowments, which again had been enlarged and illu-
minated by the indwelling of God the Holy Ghost, whose
first fruit is Love. Thus in spite of his own misgivings,
in spite of opposition, there was no " evangelical failure."
There was rather, in the ancient Gospel sense, an
Evangelical success ; for the love of God in him, and in
them, enabled the Bishop to win his way into the hearts
of all his clergy, till he was recognised by all as their true
Father in God,
CHAPTER III
THE BISHOP AND HIS CLERGY
*' We are set apart to belong to other people for God. —
We set ourselves to eultivate love for other people. —
We shall see them from His point of view. — We will try
to diseipline and mould ourselves in a simple, self-
sacrifieing way to be as fit as by God's grace we can be
to serve them. Let us recollect that while doing this
we are the dear ones of that Saviour, who sanctified
Himself — and sanctifies Himself for us."
These words, culled from one of Bishop Moule's latest
Ordination Addresses, well describe his own ideal,
which his clergy saw realized in their Father in God.
As one of them said, '* How much there is that can
never be told in a book." Brief extracts alone are
possible here.
During his Episcopate he was helped in various ways
by Bishop Sandford (retired August 1902), Bishop
F. F. Goe, Bishop Ingham or Bishop Royston (1902-4),
Bishop Noel Hodges (1904-5). On the death of Canon
Tristram in 1906, Dr. Nickson was appointed Canon
Residentiary, and consecrated as first Bishop of Jarrow.
He was succeeded in the same position and dignity by
the present Suffragan Bishop, Dr. Quirk, w ho writes :
" I was appointed by the Crown, rather than by
selection by the Bishop himself. But in spite of this,
his kind confidence towards me was always manifested
in the fullest degree, and he honoured me with his
unbounded trust and friendship. Two characteristics
I may mention of the dear Bishop.
"1. The courageous faith with which he faced and
conquered all difficulties; the great war, which he felt
199
200 THE LIFE OF BISHOP MOULE
acutely; his own two serious operations, and then the
death of Mrs. Moule, besides ' the care of all the Churches.'
And yet he never was the least ruffled, worried, anxious,
depressed or afraid. He seemed literally to apply
St. Paul's words, ' I can do all things through — and in —
Him that strengtheneth me.'
"2. The unqualified love and regard he won from
clergy and laity alike of all schools and classes. So
far as my experience goes (and I have served in several
Dioceses), the Diocese of Durham has been exceptional
in its entire freedom from ritual trouble and partisan
division. Evidence of this was seen in the constant
request he was in for sermons, addresses. Quiet Days
and Devotional Retreats. The number of clergy at his
funeral, on Ascension Day (a difficult day for them), is
another proof. To say that his work was unfailing is
unnecessary, but there can be few Bishops who had
more calls on them for literary work, personal advice,
and spiritual help outside his Diocese."
The following clergy served as Domestic Chaplains : —
the Revs. L. J. Causton, F. W. Eddison, H. W. Work-
man, G. Wreford Brown, S. L. Petrie, A. R. Dolphin,
E. H. Maish. Mr. H. Salwey acted as Lay Secretary
for some months in 1903; and at the Bishop's Hostel:
Revs. G. Foster Carter, C. V. Pilcher, P. F. D. de Labil-
liere, H. S. T. Richardson, J. C. Banham. Mr. Maish
was also in charge of the Hostel for a year before acting
as Domestic Chaplain. Mr. Foster Carter writes :
" I was a young and very new Chaplain of twenty-
eight. He had taken me a walk through the Park, and
as we were returning, he was speaking of the personality
of St. Paul, when suddenly he looked up and became
aware of one of those glorious sunsets which the smoke-
laden atmosphere of that pit country made particularly
beautiful. He stopped in the midst of the walk and
spoke of the glories of that sunset sky. Then suddenly
as we started to walk again, ' I am glad I am not a Jew,'
he said. ' Why ? ' I asked. ' Don't you know what
the Talmud says about just such a thing as I have been
guilty of now ? — " If two Rabbis shall be walking to-
gether and talking about the Lord, and one shall say,
Photo. Moffat
1910.
THE BISHOP AND IIIS CLERGY 201
Look at yonder tree, or liOok at yonder bird, let liim be
cast straight into Gehenna ! " ' "
" In his Ordination talks," Canon Lillingston says,
'' he gave out his whole heart. He spoke fearlessly of the
dangers and temptations of the elerieal life. Sometimes
he was well-nigh weeping as he pleaded with his younger
brethren to be faithful from the first. His Examining
Chaplains knew what this meant to the Ordinands, and
how many had their hearts touehed, their consciences
searched, and their w^lls strengthened."
In 1903 an Ordination of Deacons was held in the
Bishop's Chapel. One of the candidates held strict
views on fasting Communion, and did not come to break-
fast with the other candidates. Immediately after the
Service he received an urgent message from the Bishop
asking him to come at once for an interview. " I
expected to receive a rebuke for running needless risks
by the line I had taken," said the candidate in relating
the story, " but instead of a rebuke the Bishop said, ' I
am told that w^hilst others w^ere taking breakfast you
were with the Lord ; you must have a glass of wine at
once, as it is not yet time for lunch.' "
Here are some sayings from his address on 1 Tim.
iv. 12 to Ordinands at his Advent Ordination in 1919 :
" St. Paul dwells again and again on personal character
as one of the deepest essentials of the Minister of Christ.
' Let no man despise thy youth.' How? By asserting
claims? That would be a poor way. There is a great
difference betw^een demanding and commanding respect.
Not for ourselves, but for our Employer and Lord, we
are to earn an honest attention by commending ourselves
to every man's conscience in the sight of God. You
are sure to be watched; so take care in loyalty to the
law of Christ. Set this before you as a great life object
for Christ's sake to be examples to the flock. Never
forget, you are w^atehed, even by those contemptuous
of religion. If you are consistent it will make them
think. . . .
" The Apostle speaks here not of the direct functions
202 THE LIFE OF BISHOP MOULE
of the ministry, but rather of the conduct of the man
as a man, citizen, neighbour, etc.
''Be an example :
"1. In sord. There is no place and no time where
and when we may not be in word either true or false
to Christ.
'■ 2. In manner of life. How much this means, — the
tone, colour, conduct of the life. Punctual and con-
siderate to others* convenience, remembering that ever\'-
body is the better for being treated with respect. . . .
It will have great influence in a hundred different ways.
... In dealing with foes, or with blameworthy, recol-
lect the mercies of the Master to yourself.
" 3. //z love, ayd-rt] was elevated by Christianity- to
a moral beauty it never had in the finest of the classics.
Learn this new Grammar :
1st Person .... He.
2nd Person .... You.
3rd Person . . . .1.
In dealing with children, old people, the simple, the
poor, and the slow, be known as the pastor who is the
friend, the shepherd who would do an^-thing for them.
'' 4. TTiTTi^ is here * fidelity.' Be a man of your
word, and your message will be taken for granted as
true.
*• 5. Purity. Stainless cleanness of Ufe. We need
the Almighty Keeper. The De\'il is always lying in
wait. We must see that the Lord is Master of us. That
is the only way to full self-control."
One of the ablest of the men he ordained said that
nothing could exceed the beauty of the Greek Testament
readings he gave them. Another clerg\Tnan who was
present recalls a day when the Bishop gathered round
him clerg\- and Nonconformist ministers each with his
Greek Testament. The Rev. Frank Lenwood, the
eminent Congregationalist, was among the listeners, and
spoke with enthusiasm of the keen scholarship and the
deep spiritual knowledge and help that was given.
It has been justly said that he was happier in his
appointments than in his acceptance of candidates for
Ordination, whose admittance was not infrequently
THE BISHOP AND HIS CLERGY 203
questionable from an intellectual point of vicvr. The
Examining Chaplains might perhaps be thought respon-
sible for this, but in all cases the final decision rested
with him. No doubt the standard was ver\' much lower
than in the days of his predecessors; but war conditions
were partly to blame. And among his choice there are
some outstanding names. It is not forgotten that he
brought both the future Bishops of Bristol and Peter-
borough to work in his Diocese. Bishop Lightfoot's
policy had been to appoint young men, so Bishop West-
cott had comparatively little and Bishop Moule a very
large amount of patronage, which was to him a matter of
almost ceaseless anxiety. Bishop Xickson writes :
" I should like to bear witness to the care with which
he always approached the question of patronage and the
fairness he showed in his apj>ointments. I am aware
that these were often criticized, and that they were
sometimes subject to unlooked-for re\"ision before the
final app>ointment was made, but whenever he took me
into council, which he frequently did, I was struck by
his e\'ident determination to preserve, as far as possible,
continuity. . . . AMien he discussed appointments with
me he would always approach the question from the
spiritual character of the man. This was always upper-
most. The question of ^iews was secondary-. If
changes were felt by him to be desirable, he sought for
a man who could * lead gentlv, as people were able to
bear it.' "
The Rev. S. R. P. Moulsdale, Principal of St. Chad's
College, Durham, says in the 1920 Report :
'* We always experienced the greatest kindness and
encouragement from him. I would bear testimony to
the scrupulous fairness with which High Churchmen in
the Diocese were treated by him. It fell to his lot to
appyoint incumbents to many parishes where the teaching
and practice were not in accord with his personal eon-
Nictions, but he was always at pains to secure the
continuity of the tradition of such churches.''
Yen.' many of the clerg^- cherish private letters, verit-
able love letters, from their Father in God. Two are
204 THE LIFE OF BISHOP MOLXE
permissible here, \^Titten to one. now passed, like the
Bishop, to his rest, who differed x^idely from his
theological standpoint : The first is on the death of
his mother, the second on the clerg\Tnan's own desperate
iUness :
" Auckland Castle,
'' March 25, 1905.
" My dear
'* Your kind note just received moves me deepl}'.
The Lord of life, the ever-blessed Son of a Mother's love,
be very near you indeed. He is the only entirely com-
petent Friend for the great griefs of life. Very, very
few hands know how to touch a stricken heart with-
out jarring its whole sensibilit}'. But He does. May
He give you a very realizing sense of the nearness in
Him of your beloved. It is but His other Side. Our
precious ones walk -^-ith Him on the side of light, He
walks "with us on the side of the (transitory) shadow.
They are not in some remote sphere of the universe.
Vadufit luicndo — and the hiding-place is not far away.
' Thou art near, O Lord.'
*' I had not heard of your beloved sister's call Home.
Xever shall I forget my visits to those two sick-rooms
— by your kindness ; and how particularly I recall your
mother's longing outlooking for the blessed coming of
the King I Yours is a bereaved house indeed now — but
the windows of it will only seem the better to command
a \'iew of the eternal Jerusalem, where
Morbus ahest semper saiiis senectus juvenihus.
'' I am sincerelv j'ours ev kvpko
" H. DUXELM."
And twelve jears later :
" November 8, 1917.
" My dear
*' I have just heard of your illness. . . . You
need no assurance of my affectionate and earnest con-
cern. It troubles me much to hear you have suffered
much, and though progress is being made, are liable to
that great trial, very bad nights.
*' ' We that are in this tabernacle do groan, being
burdened.' But the poor tabernacle is still the temple
of the Spirit. And ' if the spirit of Him that raised
up Jesus from the dead dwell (as He does dwell) in
you, He who raised up Christ shall also vivify your
THE BISHOP AND HIS CLERGY 205
mortal body, because of His spirit which dwelleth in
you/
'' May that vivification he graciously given in measure
now, in anticipation of its glorious fulness hereafter.
** You will be daily in my prayers.
" All peace and blessing be with you and within you.
" I am vours in the Lord,
'' H. DUNELM."
Canon Sykes, Vicar of St. Ignatius the Martyr, Sunder-
land (the church Bishop Lightfoot built), who is the
recognized spokesman of the Auckland Brotherhood,
writes :
*' It is well known that Bishop Lightfoot gathered
round him at Auckland Castle a band of graduates
preparing for Holy Orders. They were generally known
as the Auckland Students, and more intimately as
' sons of the House ' or the ' Auckland Brotherhood.'
There was no break of continuity under Bishop West-
cott, and the Brotherhood grew in numbers from 86
to 166 between the years 1889 and 1901. Year by year
on St. Peters Day the members had held Reunion under
the most highly privileged conditions of great memories,
great leadership, great friendships, The brothers were
very keenly desirous that such fellowship should if
possible be maintained and remain connected with the
Castle and Chapel as their ' spiritual home.' Dr. Moule
soon dissipated all apprehension by his cordial greeting
and generous welcome. He too gathered students about
him. Fifty more names were added to the roll between
1901 and 1920. But for the six years of unsettlement
caused by the war and the call of young manhood to the
colours this number would doubtless have increased.
The heartful recognition accorded to ' the Brotherhood '
by the Bishop was very warmly appreciated by the men of
the earlier days. The gracious welcome every other year
by himself and Mrs. Moule will be gratefully cherished
until the last of them is added to the roll of those who are
designated on the list as ' migraverunt ad Dominum." "
The Bishop held that great benefits would flow from
home clergy ser\'ing abroad for say five years, and he
assured any thus going that he would forward their
reinstatement on return, as far as he could. But he
206 THE LIFE OF BISHOP MOULE
made a distinction between going " abroad to the
Colonies " and as " missionaries to the Non-Christians."
Having to " learn a foreign race " might mean a life-
long service. While ready with his " lower measure
of knowledge and counselling capacity " to advise as
Bishop Westcott did, he could not fully share his view
of the " sending " power of a Bishop as a General sends
soldiers. He did not think the promise made at his
Consecration ^ (in the context of the sentence) meant that.
But he did thankfully recognize his call as a Father
in God (" always, however, merging into the Elder
Brother ") to receive the consultation of any in the
Diocese, who felt called " to the regions beyond," for
such guidance and direction as he could give.
With all his guileless manner he was an extraordin-
arily shrewd observer, having, as Canon Cruickshank
says, " an insight which takes the place of worldly
wisdom in those whose minds are for ever fixed on the
highest things." A Vicar leaving a town parish was
astonished to find that the Bishop, in his letter to his
successor offering him the post, displayed as intimate a
knowledge of all that was going on as if he had served
there as curate. And his keen sense of humour worked
with this insight at times. A clergyman improperly
hinted to the Bishop that he would like a change, as
he had worked there many years. " Many years ! my
dear brother," said the Bishop, grasping his arm, " how
you must be wedded to the place ! you must know every
stone, and you will feel that you never could part with
the dear place, never ! "
Another side of his attitude to his clergy is seen
where he is arranging with Canon Walker, Rural Dean of
Darlington, for a luncheon during his Visitation.
" There are two points to be remembered :
1 " Will you be faithful in Ordaining, sending, or laying hands
upon others ? "
'* Answer. — I will so be, by the help of God."
— Book of Common Prayer,
Consecration of Bishops.
THE BISHOP AND HIS CLERGY 207
" 1. I wish to dispense with all ' alcoholics,' but to
have the non-alcoholics provided as well as possible in
quality, and in (so to speak) ' get-up ' on the table.
" 2/ It is Friday, and so of course special provision
of fish should be made."
" I am heavily pressed just now," he tells Bishop
Stileman, " with normal work, and with a little group
of sad moral problems (clergy) which are the woes of a
Bishop's life." Several of his Chaplains speak of the
intense pain he suffered in such cases. When this bad
news came it was impossible to get him to attend to
other letters, so one Chaplain would deliberately keep
such letters to the last. Another tells how the Bishop
was leaning over his shoulder as they read a terrible
report, from beyond the Diocese : "I shall never forget
the way the Bishop said, ' It makes me tremble to think
of my own sinful self.' " A clergyman came to him w4th
a sad story. The Bishop burst into tears and said,
" It's the sixth this week." But he never ceased his
resolute efforts to restore the delinquent. He closes a
letter to one who had asked for special spiritual help :
" Spare me a little special petition. I have seldom, if
ever, had such a number of sad personal problems on
me, appeals to intervene in clerical and other quarrels,
cases where men are their ow^n enemies, and so on.
Every day brings the need for grace to begin with me, as
it were, over again da capo.'''
And to Prebendary Stone, who had sent him a letter
telling of blessing brought to someone by one of his books,
he writes :
" November 24, 1908.
" even to Bishops. I think that few men can
much oftener stand in need of loving cheer, in a life so
constantly beset with even sickening anxieties, and so
continually liable to misunderstanding. Your letter
was a perfect cordial to me."
Canon Patterson, Honorary Secretary of the Durham
208 THE LIFE OF BISHOP MOULE
Lay Helpers' Association during the whole of Dr. Moule's
Episcopate, writes :
" His warm support of the work of the Lay Helpers'
Association shows how strongly he felt the need that lay
work should be carried on under due control and organ-
ization and, wherever possible, with the Bishop's
licence.
" Respecting the services of Readers in consecrated
buildings, he wrote : ' No one feels more deeply than I
do the value of our Lay Helpers' work, and the probably
growing demand that will be made upon it in these
anxious times. On the other hand, you will feel with
me, in view of the high and sacred work in question,
the imperative need of careful while reasonable safe-
guards.' His attitude to the Readers was very much
more than official. He took a personal interest in the
individual welfare. All who came into touch with him
felt that they had in their Bishop a Father in God ; all
knew themselves to be welcome guests at the Auckland
gatherings, and never failed to carry away encourage-
ment from the addresses in Chapel. On two successive
days he gave a Bible Reading to a number of Readers
gathered at Durham from the Northern Dioceses. Never
have I seen a body of Church workers so deeply moved.
His words were a revelation to them of what the Scrip-
tures had to teach when interpreted by one who was at
once a scholar and a saint."
The Rev. H. Greenway, formerly Vicar of Felling,
and now of Westgate, tells the following story :
" One Sunday in the summer of 1911, the Bishop was
due at Felling for a men's service at 2.30, and to preach
again at 6.30. He started in his motor-car with Mrs.
Moule, who was to address a women's meeting. On
Wrekenton Hill, three miles from Felling, the car stopped
with engine trouble, which would take an hour to mend.
The Bishop, saying ' I must keep my promise to Felling,'
jumped out, to walk, in a torrent of rain, with no coat,
no umbrella. Finding he would be late, he started to
run, in a sodden condition for the last two miles. The
last mile was down a steep hill, where his pace quick-
ened so much and his distress was so apparent that he
was twice stopped by police to know if he needed assist-
THE BISHOP AND HIS CLERGY 209
ance. He stuck to it, and reached the church just as
the last hymn was being sung. Drenched to the skin,
and winded as he was, in spite of the Vicar's protest
he insisted on doing wliat he came for, and went with
dripping clothes and disarranged hair, without his robes,
into the pulpit and gave a remarkably fervent address.
" After service he went to the Vicarage, just as Mrs.
Moule arrived in the car. A hot bath and a complete
outfit in the Vicar's clothing soon revived him, and he
preached at night a characteristic sermon, and motored
home, saying he must keep his engagements on Monday.
His boots were so wet he could not wear them to go
home, but he wrote a few days later to say he was none
the worse.
" As an illustration of fervent zeal in work, self-
forgetfulness in preaching under great difficulty, and
gratitude for any little help, this would be difficult to
surpass."
The story is also evidence of his athletic vigour as a
septuagenarian, and is a fitting conclusion to a chapter
on the Bishop and his clergy, as it shows how thoroughly
at home he made himself with them all.
CHAPTER IV
IN THE DIOCESE
When Dr. Westcott was nominated as successor to
Bishop Lightfoot, the question was asked, " How can
that mystic seer ever take the place of the great organ-
izer?"^ In due time it was found that the mystic
seer had work to do, and did it in ways that were not
open to his predecessor.
In the same way men questioned how Dr. Handley
Moule could possibly follow these two great Bishops,
but time showed again that " God fulfils Himself in many
ways." Though so different. Bishop Moule proved
abundantly that the prayer at his Consecration was
answered ; he " duly executed " " the office to which he
was called, to the edifying of Thy Church, and to the
honour, praise and glory of Thy Name."
That he was not an organizer like Lightfoot, nor a
leader of men like Westcott, he would have been the
first to admit ; he had not their gifts ; but he was richly
endowed with his own. " The truth is," as was said
at the time, " that Bishops differ," and it is unreasonable
to expect each to have all the talents.
A picture without shadows is untrue to nature, and
^ This question was put by Canon Churchyard of Newcastle
to Mr. Searle Hicks, who replied on a postcard :
" 'Twere unreasonable
To quarrel with a left hand
Because 'tis not a right foot.
To wear no more a left sock
Because 'tis not a right boot,
To cast away a best coat
Because 'tis not a light suit,
To criticise a Westcott
Because 'tis not a Lightfoot."
210
IN THE DIOCESE 211
a biography that omits faihires is an unreal portrait;
and for very love and admiration of our hero it must
be recorded that he laekcd some qualities looked for
in a Bishop. He was not a great Diocesan. He often
failed to give a lead in such matters as Educational policy.
He was not at times a good chairman, though at other
times, as at a Diocesan Conference, he shone in the chair.
He had an extraordinary, alert power of picking up the
thread of discussion of matters with which he was not
familiar, and knowing every speaker, and remembering
his points.
Diocesan finance was distasteful to him ; he struggled
manfully, but as time went on he took less and less
part in it, feeling doubtless that it was better for him
to devote his energies to that spiritual sphere in which
he was unsurpassed, and to leave the wretched questions
of finance to those more in touch with them. The
result — which he did not perhaps realize — was that he
rather lost touch with the laity, while the laity's interest
also slackened owing to the absence of the Bishop's
inspiring presence.
" Again," as a layman writes, " he was almost too
saintly to be a Bishop. He judged everyone by his
own standard, and could not realize the weakness
of human nature — the tenderness of the father was
there, and I do not think he ever realized that any
other quality than tenderness was necessary. The
Bishopric must have been a burden to him, and every-
one must have admired the courage which enabled
him to bear that burden during those long years of his
Episcopate."
It was his saintliness that carried him through.
Without it he w^ould often have failed lamentably.
Nor was he a good judge of character, being too
prone to judge by men's religious phraseology. So
we might go on, to tell of what seemed, to his greatest
admirers, elements of weakness or even failure.
Paint in the shadows. The darker they are, the more
the brighter parts shine out. When West London
212 THE LIFE OF BISHOP MOULE
was stirred by a great living preacher, an old gentleman
said to Bishop Wilkinson of St. Andrews, " Why are
people so excited about Dr. ? I have read his
sermons, and there's nothing in them ! " " Quite right,"
said the saintly Bishop, " nothing in them, absolutely
nothing,— except God the Holy Ghost." How gladly
would Bishop Moule have said the same of his Epis-
copate, " absolutely nothing except God the Holy
Ghost ! " Very few of those who were confirmed by
him will ever forget him. And there are men who
wavered in faith, but who were stablished by his clear
incisive teaching. He seemed at times in preaching
to lift the whole company of his listeners into a higher
sphere; and everywhere, as he moved about amongst
them, men felt the warming, inspiring influence of a man
who had been with Jesus, and who unceasingly walked
with God.
We may often catch glimpses of this secret walk, as
we watch the Bishop in some of the problems and
activities of his Diocesan life. However distracting these
were, he seems never distracted from seeing Him who is
invisible. Much here disclosed is from private letters,
impossible to pubhsh in his lifetime; but extracts are
permissible now, with the consent of the recipients.
Confirmation
The intense importance of Confirmation was ever
present to his mind, and year after year he gave counsel
about it in the Diocesan Gazette :
" To the Bishop it will afford a welcome and valuable
opportunity of seeing incidentally something of the
work and life of the Rural Deanery as a whole." " My
brother of Jarrow and I look forward with prayer and
earnest hope to our Confirmation circuits, and with
confidence that you, my reverend and dear brethren,
will bring to the preparation not only your pastoral
experience, but the power of the Holy Spirit, sought
continually at the Throne of Grace. The pastoral
work of preparation is a golden opportunity for sowing
IN THE DIOCESE 213
in our young people's minds, in the Lord's name, high
and true standards of moral life, of common duty, of
family and soeial obligation. Mueli may he said to the
elder candidates Avhieh Avill he fruitful of good when
they enter married life, and have homes of their own.
To ' plant out ' in the common world around us lives
inspired with such ideals is one of the most hopeful
works in which the Christian i)astor can engage. The
Confirmation which crowns the preparation will form at
once the sacred means by which the young Christian,
if such in spirit and in truth, can grasp the poMcr for a
true hfe, and the lifelong reminder that in that power
only, to the end, can it be realized."
He issued the service in pamphlet form, with special
lections of Holy Scripture at the beginning and special
hymns, and desired that each candidate should have a
copy. Husband and wife should be presented together,
before other candidates. As to the age, he again and
again stated his conviction that candidates should
not be " presented very young " :
" Just because of the moral greatness of the occasion,
it may be only too probably an occasion lost W'hen youth-
fulness makes a real thoughtfulness very unlikely. I
strongly advise that candidates should be ordinarily
not less than thirteen and a half years old, with a pre-
ference for a higher hmit. A hard-and-fast rule is
impossible, and the judgment of the incumbent will
always be weighty with me. But I must request to
be informed days beforehand (if not thirteen years
old) and assured that the thoughtfulness and insight
are unusual. Once more I am very sure that a premature
Confirmation is a serious loss in the candidate's life."
And again, " The moral and spiritual opportunity of
Confirmation as ordered in our Church is inestimably
precious, and the use of it cannot be all we desire and
pray for without some real development of thought
and conscience in the candidate."
The Rev. A. J. Bott writes :
" After speaking at a big Men's Meeting at Stockton,
in October 1917, the Bishop had kindly arranged to
214 THE LIFE OF BISHOP MOULE
confirm an old man of eighty-five in one of the poorer
parts of the town in St. John's parish. The candidate,
who was bed-ridden, possessed a stentorian voice, and
was formerly connected with the Salvation Army.
After accepting the Church's teaching he had expressed
a great wish to be confirmed. The Bishop vested, as
his custom was, as completely as for service in church;
and the service proceeded with due solemnity until the
Bishop put the question to the candidate; but instead
of the simple and expected ' I do,' the old man shouted,
' That's what I sent for 'ee for.' And on went the
service. At the end of the prayer at the laying on of
hands, the confirmed person concluded, not with the
usual ' Amen,' but a loud ' Thank the Lord for that.'
The Bishop afterwards remarked that he regarded the
responses as some of the most earnest that he had ever
heard. It was very dehghtful to see the beloved Bishop
so perfectly at home and full of sympathy amongst
the poorest of his flock."
" The Confirming Bishop," Dr. Moule says again,
" would welcome any details (sent to him before in pri-
vate confidence) as to the circumstances and preparation
of candidates, which may place him in closer connection
with the parish as well as the candidates." In this
spirit he sat in an arm-chair and listened on one occasion
while an incumbent examined a lad in the Catechism;
and ' Frank,' as the Bishop affectionately called the
boy, will never forget the little talk that followed.
Within a few weeks of his death he was shown the
note-book of a girl he had confirmed the night before,
with her notes on the Preparation Lessons. When she
got it back, she was delighted to find he had written,
" I am glad to have a sight of these notes. They are
sure evidence of keen, intelligent and reverent attention,
and of an earnest spirit, which God will meet and bless.
May he ever defend you with His Heavenly Grace.
March 8, 1920. Handley Dunelm."
In his old-fashioned courtesy he always wrote to thank
his hostess for hospitality. One such letter concludes
with a sentence that shows how keenly he watched to
see how his clergy were doing the work of preparation :
IN THE DIOCESE 215
" My specially intcrcstinpf and happy visit is a memory
which will always be a marked one. I was so struck by
what must be the exceeding care and wisdom of the
Vicar's Confirmation teachin^T. (Jod bless it."
His attention was called to Bishoj) Lightfoot's action
in agreeing with a convert, who had received Roman
Confirmation in childhood, that he should seek the Gospel
ordinance of the Laying on of Hands. The Bishop
replied :
" I have taken on previous occasions exactly the line
which I see Bishop Sandford took and Bishop Lightfoot
before him. Should the converts positively not desire
the Laying on of Hands, we cannot insist upon it, but
it should be strongly advised. Not only is the Romanist
Confirmation distinctly defective in form, but it quite
fails to give the candidate the noble opportunity pro-
vided in ours for public confession of faith and obedience.
Meantime, nothing in our Service throws any positive
discredit on what has been done to the candidate before.
As regards admission into our Communion, I hold that
in this case the act of Confirmation will be quite adequate
for this purpose. A rigid adherent to the Canons might
say otherw^ise, but I am sure I follow a largely accepted
use, and I think a wise one at the present day, in waiving
the requirement of a public renunciation and admission
where union with our Church is heartily accepted and
sealed by Confirmation."
Writing of another case where a lapsed Anglican
sought to return from Rome, he says :
"It is a beautiful story and full of suggestion. As
life advances, I feel less and less the value of controversy,
where spiritual matters are concerned, and more and
more confidence in the presence of the Spirit so to
approach the soul that the mind sees light by the awaken-
ing of the conscience and the manifestation of Christ.
God lead this deeply interesting inquirer into the fulness
of the joy of His Light.
" There are assuredly many Romans that know that
light, as Fenelon and his friends so beautifully did,
and they know it in spite of their system, and one longs
to see such believers led into the air and sunlight of
the open Bible and immediate intercourse with God."
216 THE LIFE OF BISHOP MOULE
Evening Communion
Soon after he became Bishop, controversy arose in
one of his parishes about evening Communion. The
letters we have been shown cannot be printed in full,
as there were other considerations involved. But ex-
tracts may be made which give impressive testimony
to his own spiritual experience at evening Communions,
and also reveal his admirable tact in handling his man.
" I, for one, should be slow in a parish, in view of the
large usage of the Church in the past, to introduce
evening Communion; I should not do so unless I were
sure it would be welcome and helpful to a good number
of my people. But granted I knew it would be so, I
should without misgiving practise it. Purely person-
ally, I love an evening Celebration, the Lord's own hour,
and have had wonderful times of refreshing at such
Communion. . . ."
" For the view so widely and often intolerantly held
now, I am deeply convinced that primeval Christianity,
and above all the primeval New Testament, gives no
sanction ; it too easily connects itself with beliefs about
the Holy Supper, the ' Abendmahl,' the Evening Meal,
which square more with the medieval than the Apostolic
idea. ... I not only think the evening Celebration
of the Lord's Blessed Supper lawful, but I have long
personally found it a particularly happy, strengthening
and holy help to my own soul. Should it come in my
way (not out of it) to act as Celebrant on an evening
occasion, I should do so now as much as ever with a
willing and thankful heart."
Such being his views, on hearing from a parishioner
that a new Vicar was about to abandon evening Com-
munion, the Bishop wrote at once to the clergyman,
who was almost a stranger, a letter in which these
sentences occur :
" My dear Mr. , I am going to take you very
much for granted, and write. . . . Let me premise
that what I say is wholly and only an expression of
opinion, If your judgment, and knowledge of all the
IN THE DIOCESE 217
circumstances, lead you to decide against my suggestion,
I sluill accept your decision ex animo ... so I state my
case. . . . and now leave it without any reserve to
your prayerl'ul judgment. You may be sure of my
confidence, whatever your decision."
An interview was suggested and the Bisliop wrote to
name a lime. " But remember, I absolutely confide
in your own prayerful conclusions as to the matter,
talk or no talk." In the next letter he drops the ' Mister '
in addressincr the Vicar and writes more and more
freely :
'o
" If [the protest] represents even a dozen genuine
people, it deserves the utmost attention. . . . Heart
and soul I feel with you [in another matter], a firm hand
is needed for the Master's sake. But I do venture to
think that you would be all the stronger strategically,
for action there, if at the same time you would show
your strength in a frank concession in the matter of the
evening Celebration. . . . No one will really think that
a concession in this matter, frankly explained (with a
reference, if you care, to me), means a weak hand, and
wobbling steering. Done as you would do it I believe
the effect would be the opposite, and you would put
your foot down about other matters in a way more
effective than ever. . . . The strong and wise Pastor
will see, I think, that he will win the deepest and most
lasting victories for peace and truth by not letting
his judgment be overmuch swayed through even advan-
tage gained by crossing wishes of [those opposed].
" Remember, my dear brother, you are the commis-
sioned teacher all the while, and have practically a
free hand, out and out, to say all you think about the
Ordinance, about self-discipline, about Sunday habits,
etc., etc. And you would say it with double impressive-
ness, so I think, if you did not change the old order in
this respect. . . .
" In one thing I make no change — my affectionate
honour for you, and my desire that you should ultimately
decide what is the wisest, largest, truest action. (O
guide us, gracious Lord and God.)
^' Your co-curatus,
" Handley Dunelm."
218 THE LIFE OF BISHOP MOULE
The Use of Incense
At one of the more advanced churches of the Diocese
there was a desire to use incense for a very special
occasion. In writing to the incumbent the Bishop says :
" You put me, I need not say, a question which carries
grave practical problems with it. I can quite understand
your own attitude towards the question of incense in
the abstract — little as I can agree with you in thinking
that such an adjunct of worship is likely to be welcomed
in proportion to our growth in the spirit of worship.
But the question for me is, of course, not merely abstract,
but complicated by many practical matters, adminis-
trative and others. And I must ask to postpone a
definite answer for a few days. You know me well
enough to be sure that I have no wish to take a line
inconsiderate of the convictions of others; certainly
not where a question has been put before me with the
care and loyalty that mark your letter. But you need
no reminder that I am bound, particularly at this moment,
to think and act with the greatest care."
" I have carefully considered your letter. You may
be sure that my thoughts have been all instinct with
the wish to look above and outside my personal pre-
ferences, and to meet as far as I can the ideas of your-
self, so truly respected as friend and brother; while
yet I am bound, of course, to consider the general
aspects of such a question, and its bearing on adminis-
tration at large.
" I take note of your limitation of your request to
the special occasion, and (largely) special congregation.
Personally you would welcome a normal use of incense,
but for this at present certainly you do not ask. I
think I shall best meet the conditions as to both positive
and negative ruling if I ask you to take the following
as my direction and ruling :
" 1. Incense may be used in connection with the
service of Holy Communion.
" 2. Its use must be ' non-ceremonial,' i. e. it is not
to be used for the censing of persons or things.
" Quite frankly speaking, I am sorry that the question
has come up, for I shall, of course — and fairly — be known
to have given ' permission for the use of incense,' and
IN THE DIOCESE 219
this, witliout explanation wliicli I cannot and would
not give, will eertainly be mistaken in many quarters.
13ut I lay that thought aside, as against the eall to meet,
to the utmost I think I rightly can, a ease such as yours.
Happily I am at rest about your entire loyalty to the
Order of the Prayer l^ook. I have no fear that our
Anglican Eucharist will be ' interpolated ' from other
Orders. That is a far greater matter."
......
" Very cordially I appreciate your letter of Thursday.
Its words and the tone of perfect understanding and
loyalty are deeply welcome to me.
" My impulse would be to sanction the use of incense
in the evening as well as at the Holy Communion ; but
in another church in which some time ago I had to deal
with the like question, I thought it right to confine my
sanction to the Holy Communion, and it would not
seem, at least, to be equitable that even for this special
occasion I should difference the two churches. Regret-
fully, therefore, I will ask that in your case also incense
should be used at the Holy Communion only."
With regard to the other church referred to, the Bishop
wrote to the Vicar :
" I have decided to take the course described by your-
self as permission with regulation. I believe that that
course will, as you believe, conduce to peace, without,
so far as I can see, leading to other developments of
those ritual divergences from the simpler traditions
of the whole English Church as it was in my youth,
which I personally deplore.
" As regards regulation, I explicitly request that
incense be not used ceremonially, that persons and things
be not censed, and that it be not employed at Evensong
(i. e, I assume in the Magnificat). I do not wish to be
unduly repressive, as you know, but I gravely think
that we are in face of a perilous revival of an unlawful
cultus of the Holy Virgin, and I would fain avoid even
the semblance.
" I do utterly trust your truth and honour, and so
value your friendly loyalty that I say no more in detail.
Our conversation showed us each other's mind, and we
shall each respect the other's position.
" I will not deny that it is with a heavy heart that
220 THE LIFE OF BISHOP MOULE
I, the old Reformationist, watch the present current
of the Church. But what I see of the truest and wisest
course in this case looks clear to nie."
Reservation, and Fasting Communion
He replies to a request to permit Reservation of the
Blessed Sacrament thus :
'' I appreciate the loyal and true-hearted tone and
' attitude ' of this communication ; I do indeed value
your unsought assurance of the straightness and single-
ness of purpose with which this request is put before me.
My reliance on your spirit is, if possible, more full than
ever for what you have said, and for the mode of saying
it.
" The question is, of course, not a facile one for me.
It is an anxious thing for a Bishop in these very anxious
days to sanction a method, in such a matter, which
cannot be said to fall visibly within the provisions of
the Prayer Book. And the misuse of such concessions
in other districts of Church life — the avowed claim to
use reservation for adoration, even when the ministry
to the sick was made the ground of first appeal — gives
one's heart pause, inevitably. And you will not mistake
my spirit when I say that I do regret that your convic-
tions about fasting, which beyond doubt, historically,
was not an apostolic or primeval rule, should be such
as to add, for you, to the difficulty and requirements
of the matter.
" But I place opposite to all this your responsible
assurance that such reservation would be of real help-
fulness in quite special (not normal) cases. And I
do hereby give my assent and sanction, absolutely
relying on your assurance, given me, as I have said.
For no unworthy reason, but in order to avoid, if
I may, regrettable possible misunderstandings, I will
ask that the matter may be as little as need be ' pub-
lished,' e. g. by mention in your Magazine."
Prayers for the Dead
The Bishop writes :
'' My own thought is about this : Perpetual greetings
IN THE DIOCESE 221
to the beloved ones gone are my delight, or at least
my sweet solaee. I daily and by name greet my own
beloved ehihl, my dearest parents, and others preeious
to me. And I regartl every prayer for tlie Lord's eoming
as speeially a prayer for their ' perfeet consummation
and bliss.' And I think it no sin to follow them with
just sueh ' suspiria ' for their ever-growing light and
joy in the heavenly home. I, no more than the Prayer
Book in the Visitation prayer for the ehild, hesitate
about the word ' heavenly ' ^ as meaning, no doubt
about it, eoneurrenee of soul with the Lord in it. And
I think it is a sweet and blessed help to realized and
indissoluble oneness with them.
" If to such prayers we could always keep, I should
never be shy of the practice. But, alas, the craving
to return to the Middle Ages and their gloom is so strong.
I dare not talk about it.
" The Lord give you great and holy liberty in inter-
course with Him about your Dorothy. Oh, how He
understands our hearts. I dare not limit what your
Lord may permit you of insight into your darling's
present personal bliss and intense spiritual nearness
to you and union with you. To some the Lord grants
what can only be called visions. We have never had
one, only one or two deeply sweet dreams ; one in which
her dear face turned suddenly on me with an extra-
ordinarily radiant look of bliss in herself and love to me.
" But we honour the Lord most by simply living on
Hijs Word about them and us, and growing into that.
" ' Ye are come unto the Spirits of the just made
perfect.' That is close neighbourhood." ^
The National Mission of Repentance and Hope
No one worked harder all through the National
Mission than the Bishop. The mere list of Pamphlets,
Letters to the Diocese, Sermons, Quiet Days, and private
interviews show that all through 1916 he was fully
^ "... or else receive him into those heavenly habitations,
where the souls of them that sleep in the Lord Jesus enjoy per-
petual rest and felicity. ..."
2 See also the Bishop's teaching on Prayer for the Dead in
Christus Consolatory pp. 96-9, where he commends the prayer
by the late Rev. Wm. Griffiths issued by Phillips, Northill,
Biggleswade.
222 THE LIFE OF BISHOP MOULE
occupied in this, to say nothing of his other work. The
" setting," so to speak, of the National Mission he thus
describes :
" The Great War is not only the biggest struggle of the
nations ever seen ; it carries with it, from our God, a call
of earnest warning; but of Divine kindness too. He
is not afflicting us for nothing, or carelessly deferring the
victory of a righteous cause. He wants us to be fit
to be trusted with triumph and peace. This means
that He bids us turn from our evil ways. The Arch-
bishops and Bishops feel this, and they have called us
to engage in this Mission."
He issued " Practical Suggestions," " Outlines of
Courses of Sermons," and special prayers. He had
gatherings for the churchwardens and for the lady
workers of the parishes. But toil as he would in these
ways, his greatest labour was for his clergy. Surely
never was there a more faithful servus servorum, or more
devoted father in God, spending and being spent for
his " dear and reverend brethren."
Three days stand out in memory when he sat in St.
Mary-le-Bow Church, Durham, with his clergy all round
listening to two addresses daily, that were heart-search-
ing and quickening with life-giving power. With
intense reality he actually laid bare his own secret life
in confession of sin. A very High Churchman who was
present was profoundly stirred, and said, " There is not a
Bishop in Christendom who could prepare us as our
Bishop is doing."
And day after day at his home for several days he
had fifteen-minute interviews, through the livelong day,
with each of his Messengers. One had a mysterious
experience :
" At my interview, he laid his hands on my head,
and gave me his solemn blessing for the work. I dis-
tinctly felt that it was something very real. This was
not a matter of faith, but a distinct physical experience,
as definite as an electrical shock. It was not like an
electric shock, but something both spiritual and physical
IN THE DIOCESE 223
which I cannot properly describe. It was not imagina-
tion — I am a very matter-of-fact person — I did not
expect it. It had results, for both in my parish, and
wlicre I was liishop's Messenger, the Mission was much
more successful than it usually was. I have never
mentioned this, but it is a fact, and has very greatly
helped me to realize the unseen and to believe in spiritual
forces."
At a great Dismissal Service in the Cathedral he
preached a memorable sermon on 2 Cor. viii. 23, " They
are the messengers of the Churches and the glory of
Christ." Again here, before the great congregation,
as he spoke of national repentance, he went on :
" If anyone should take this attitude and tone of
confession I, your Bishop, should do so first, and in the
presence of you all. And so I will. ... I have bared
my heart to you. But I am not afraid. You will meet
your servant and friend with the gracious sympathies
and aid of Christian love. And it shall turn to my
salvation, through your prayers, and the supply of the
Spirit of Jesus Christ. ... So we close our solemn
service of valediction and blessing. Friends, brothers,
sisters, in the great family of the Diocese, you have
done well to assemble here, and to co-operate in bidding
our dear Messengers go forth in the peaceful strength
of their Lord, to witness for Him to His worshipping
Church. . . . Pray, dear Christian people, pray now
and often, for the Bishop's Messengers themselves. . . .
Pray that each may so live near his blessed Master,
before he goes, when he goes, while he is in the parish,
that the life of the Lord Jesus may be manifest in His
loving servant. Pray that he may have vision in and
for himself, of his own crucified and living Lord and Life,
every day and every night. . . . Pray that where he
goes he may utterly renounce the part of the critic,
whether of pastor or of people, and be always and only
the brother, the friend, the fellow, the willing, humble
helper in the Lord. Pray that he may have wisdom
and loving-kindness, if he has to deal wdth individual
consciences, troubled and burthened, seeking counsel
of the Lord's servant, about victory over sin and power
and wisdom for service. . . . Pray that he may be always
the consistent man; the same in the house as in the
224 THE LIFE OF BISHOP MOULE
church, as mindful of his Lord at the domestic table as
at the table of the Communion. . . . Pray that in any
case the message delivered by him may have such
success that, whether he knows it or not, it may never
be spoken in vain.
And you, honoured brethren of the laity, in particular,
so pray for yourselves as the Lord's Body and Bride,
served, not ruled, by us your fellows of the Clergy,
that more and yet more, in virtue of your own contiimal
and manifest spiritual growth, it may be our joy to see
you taking an always fuller part in the work and ministry
of the community of Christ. . . . Pray thus, I beseech
you. So shall the Mission of the Messengers show that
God is in it of a truth. So shall the Church arise and
shine, for her light shall come. So shall the world, in
deed and earnest, look, and consider, and wonder,
and love. So shall it believe and confess that verily
the Father sent the Son. So shall the kingdom come,
and be ever coming, until at last, in His own secret and
longed-for hour, the King Himself shall descend the sky,
making all things new, appearing the second time even
as He went up, without sin, unto salvation."
At the close of the Mission he issued a careful summary
of the Reports from 164 Incumbents and 93 Messengers.
Among " Results " he notes :
"1. Clergy brought closer together as they are asso-
ciated in the quest of souls.
"2. Very numerous revivals and recoveries of the
lapsed and chilled.
" 3. Hope revived in the pastor's heart.
" 4. Prayer circles. One Vicar found it now ' easier
to pray in his visits, because the people are more ready.'
" 5. Family prayers begun in many houses."
The saying of a miner is quoted : "At last the Church
is going to demand that Jesus Christ shall control all
our life, personal, and social, and public."
Preventive and Rescue Work
We have received the following brief history : —
" Of the various branches of Diocesan work there
IN THE DIOCESE 225
can be no doubt tliat the Preventive and Rescue Asso-
ciation gained a leading place in the Bishop's affections.
This was inaugurated at Auckland Castle on February 1,
1909, when the Bishop addressed a meeting on the need
of Rescue Work, and Archdeacon Price and Canon
Body moved and seconded tlie following Resolution :
' The need of Preventive and Rescue Work in the Diocese
being so great, this meeting respectfully asks the Bishop
to appoint a Committee to inquire into and deal with
the matter as soon as possible.'
" In accordance with this a meeting was held in
Durham a few days later (February 19), and the Bishop's
formulated proposals for the work were agreed to in
grinciple, and the Bishop was asked to invite the Rural
leans to put the matter before their Conferences. The
Bishop and Mrs. Moule undertook to provide the expenses
of training a Central Lady Secretary, and her salary for
the first year.
" The work thus commenced grew, and it was found
necessary to form an Association by which the work
in the different parts of the Diocese could be linked
together. In speaking of such an Association the
Bishop said that ' not absorption but alliance was his
desire.' A Constitution w^as drawn up in 1910 and was
revised under the Bishop's guidance from time to time.
" Mrs. Moule, who was the head of the Ladies' Com-
mittee, took a very keen interest in the work : in fact
the Bishop attributed the existence of the Association
to her efforts. In 1915, writing to the Lady Secretary
an acknowledgment of the letter of sympathy from the
Council of the Association on the death of Mrs. Moule,
he WTOte : ' It has been a real solace in my ever-present
loss. Particularly precious to me is the recorded remem-
brance that the Association owes its existence to her
efforts. It w^as unspeakably near her heart.'
"As an evidence of the saeredness of the work to
him it has but to be recorded that the Bishop drafted
the following Resolution : ' It is earnestly recommended
by the General Committee that secular methods should
not be resorted to in raising funds for the work of Rescue
and Prevention in the Diocese.'
" The suggestion of the late Mrs. Young, that each
year a Woman's Offering should be presented to the
Bishop for this work was very acceptable to him and
Q
226 THE LIFE OF BISHOP MOULE
Mrs. Moule, and he noted with great thankfulness the
steady increase in the yearly total of these money gifts
from the women of the Diocese for the help of their
sisters.
" The Bishop strongly pleaded for the insertion of
Preventive and Rescue Work in the list of claims upon
the newly-formed Board of Finance, and each year
reported to the Diocesan Conference on the work.
" The work thus commenced in 1909 has steadily
grown through the years under the Bishop's fostering
care and continued intercession, and to-day there is a
Maternity Home and a Babies' Home at Auckland :
branches of the work at Darlington, Sunderland, Gates-
head, Chester-le-Street, Durham, Houghton-le-Spring
and Stockton; and the Women's Offering throughout
the Diocese in 1919 amounted to £606. Numbers
of women and girls have been helped into paths of purity,
and the fallen now have opportunities of rising up
again such as they had not before the Bishop inspired
the Diocese with a sense of the Church's duty and
possibility."
Marriage of Deceased Wife's Sister
In the Diocesan Gazette, Nov. 7, 1907, the Bishop wrote :
" We have a very long-standing ecclesiastical rule
against such unions (in Table of Degrees and 90th Canon).
We have a widespread feeling that they are undesirable,
in principle and practice, in the interests of godliness
and home. I for one should not have invited a change
of the law. But we have the will of the Christian State
(for such, with whatever defects of Christian quality,
it is), and included in it and completing it we have the
will of the Christian Crown, giving a solemn and legal
permission to such contracts civilly, and leaving clergy —
as members of the State — free to celebrate or facilitate
them, if they will. We have also a feeling in many
quarters that such marriages do not call for the dis-
countenance so long put upon them, that they are not
only not immoral in principle, but in no way hurtful
to the Christion home in practice. Such a view was held
by large numbers of excellent people.
" Further, if I may express my complete personal
conviction, which is also I think that of the majority
IN THE DIOCESE 227
of competent inquirers, the Holy Seriptures do not
in explicit terms forbid such marriages. ... I add that
after my best inquiry and reflection I cannot think they
implicitly forbid them. Observe, I do not say the
written Word connnends or advises them. But I do
not find it tends to censure them.
" My conclusion is :
" No Christian man or woman should so marry
without the gravest and most special consideration.
" They will remember the long Christian tradition
of the past ; the many minds that may be grieved ;
the all-important sacred and vital interest in the
home, which never called for anxious safeguarding
more than to-day.
" On the other hand,
" No Christian to whom such unions are repug-
nant should be intolerant of the many consciences
which reverently before God are not so offended.
" In the absence of an unmistakable censure of
such unions in the language or in the manifest
spirit of Holy Scripture, such tolerance is simple
obedience to the law of charity in Christ.
" On the duty of the parish priest ... I hold myself
bound as a practical administrator and pastor to commit
it to the conscience and judgment of the incumbent,
in any given case, to arrive, before God, after a full
consideration of all the circumstances, at his own
decision. . . .
" I express my most earnest hope that no incumbent
will debar from the Holy Table Christian people married
under this new law on the sole ground of such marriage.
. . . Remember — such refusal to Communion is the
' greatest censure which we can legally lay upon an
evil-doer.' I believe such refusal to persons who have
so married, with clear conscience, under the sanction
of the Christian State, and unable to see a prohibition
in Holy Scripture, would be to them a censure tremendous
in itself, and quite failing to command a response from
their own moral consciousness, which might be disastrous
in its effects."
228 THE LIFE OF BISHOP MOULE
" Will you maintain and set forward . . . love
and peace . . . ?
Ans. : " / will do so, hij the help of God.
A very unpleasant breaeh between two prominent
men is referred to the Bishop. By chance his reply
is delayed — the best possible treatment — yet he so
magnifies this " deeply regretted inadvertence " as to
make it appear " my fault," till the letter reads as though
he were chief offender; yet in the clearest way, with
utmost delicacy, he shows the faults on both sides, and
what ought to be done by each; and ends thus : " By
my fault this counsel comes so long after the event that
it may almost be superfluous. But I will give it never-
theless, and my prayer will be that both my honoured
brethren may find themselves, in Christ, more friends
than ever now, and henceforth."
Adornment of Churches
Writing to Canon Gouldsmith, Rector of Bishopwear-
mouth, the Bishop says :
" Your letter, just received, interests me much.
I have been greatly wishing to know what form the
memorial to my beloved friend Archdeacon Long would
take. And I much like the proposal that it should take
the form of such work in the Chancel of the fine old church
as would complete its dignity and beauty. My impres-
sion is that this would have met the late dear Rector's
wishes, could we have consulted him. You know how
deeply I love simplicity of ritual and the avoidance
of all excessive adornment of our churches. More and
more I feel the supreme necessity that worship in spirit
and in truth should be vastly the first aim in all our
Church arrangements. But I also feel increasingly
that the due and reasonable beautifying of the House
of God is not only pleasing to sight and feeling, but
positively right where the means exist. By all means
let us watch against excess. But the cultivation of
quiet dignity and beauty within fair limits is a positive
help to the worshipper. It aids, not hinders, the chast-
IN THE DIOCESE 229
died and tranquil mood of thought suitable for prayer
and for the Word of God.
'' P.S. May I express the hope that if (as I think)
the Commandments are on the east wall they may be
retained ? "
This postscript seems to contradict the letter, but
in the minds of Queen Elizabeth's Commissioners it
would have enforced it. They " ordered that the Tables
of the X Commandments might be comely set up, or
hung up at the East end of the Church, to be not only
read for edification, but also to give some comely orna-
ment and demonstration that the same is a place of
religion and prayer."
Presentation of Portrait
On November 4, 1914, came what the Bishop called
" the cro^^^l of a long series of kindnesses." The great
State Room at Auckland was filled with some 150 repre-
sentative people from all parts of the Diocese, including
the late Marquis and Marchioness of Londonderry,
when the Bishop was presented with his portrait, painted
by Mr. Hugh G. Riviere, as the result of a public sub-
scription. Lord Durham, the Lord Lieutenant of the
County, who was to have made the presentation, was
prevented, as he had just heard that his brother had been
killed in action. Lord Barnard therefore presided,
and he and Lord Londonderry spoke of the Bishop's
ability and love of his work that had endeared him to
every soul in the Diocese.
Mr. Riviere stayed at the Castle some days, during
which the Bishop would sit to him in the Library, the
famous carved chair and the Coronation cope being
arranged in different positions daily to suit the artist.
Only sketches were thus done, and the cope and chair
were forwarded to London, where the final sittings took
place.
Mr. Riviere thus tells the story of the painting :
" I remember the usual, or perhaps rather unusual,
230 THE LIFE OF BISHOP MOULE
interesting talks on old College memories, literary
subjects, etc., but perhaps what struck me specially
was his unbounded admiration and devotion to his
predecessor, Lightfoot, to whose character and power
he continually paid tribute, as also to Westcott, but the
other man had his heart. He seemed almost overcome
with the idea that he should be chosen to fill the Master's
place. I believe that he was absolutely sincere, and
without any affectation in that extraordinarily modest
estimate of himself, and in that almost extreme humble-
ness of attitude and manner, which one had to get over
before one could really appreciate the full quality of the
man and his real power.
" I got a touch of this while I was there, for it was then
that the Bishop of Zanzibar took that controversial
step with regard to the Nonconformist clergy, and the
Bishop of Durham was immensely stirred. I saw quite
a different man, who, before he sent it to The Times,
read me aloud what seemed to me a very broadminded,
vigorous, and manly letter, ending somewhat in this
vein, ' If these are heretics, count me amongst them.'
" I also heard him give a very stirring and fine sermon
to a congregation of miners at a little out-of-the-way
church to which we motored many miles through the
snow.
" His sympathy and interest in human beings were
warm and real, and it was this leaning forth to help,
this sympathetic humanity, that I tried to lay stress
on in the expression and attitude I chose for the portrait."
Someone with the limner's art, who exactly caught
this motive of the picture, dared the one step from the
sublime to the ridiculous. By enlarging the carved head
on the chair's arm, he represented the Bishop as the
" Lion Tamer " with his hand gently stroking the head
of his pet lion. All unobserved, truth lay hid in the
jeu d^esprit, for not seldom has the wonderful gentleness
of the Bishop tamed a fierce spirit in the Diocese.
CHAPTER V
IN THE INDUSTRIAL WORLD
TiiouGir, like his two great predecessors, he had spent
his hfe amid " the busy silence of the study," like them
he was alert to keep touch with the industrial life of his
Diocese in his manifold activities. The following
extracts illustrate his loving sympathy and shrewd
observation, no less than his eager readiness with the
message of the Gospel, or with wise counsel.
The Colliery Disaster
The colliery disaster at West Stanley Pit on February
16, 1908, when 168 men and boys were swept into
eternity, stirred the Bishop's heart, and he showed
himself a true father in God among the distressed people.
He at once left Convocation at York, and went on
February 17 with Mrs. Moule to West Stanley, where
he gave two addresses at the pit-head, full of brotherly
sympathy and divine consolation. He afterwards
visited many of the sorrowing homes. On the Sunday
following he preached at night to an overflowing con-
gregation from St. Matt, xxvii. 46, " My God, My
God, why hast Thou forsaken me ? " together with
1 St. John iv. 8, " God is love." It was a sermon
worthy of the occasion :
" He spoke of the suddenness of a friend whom we
know familiarly passing into death, when they saw the
same face in the indescribable majesty of death, looking
with that look which hovers so strangely over the faces
of the departed, as if the features betokened a knowledge
231
232 THE LIFE OF BISHOP MOULE
of a great secret which human wisdom on this side of
the Vale could never reach. . . . Immortality lay-
hidden in the commonest and most ordinary moments
of human life and in the most familiar inhabitants of
our homes. . . . He had spoken personally to some of
the bereaved and taken his departure as quickly as he
could, for grief was a sensitive thing, and those who had
had the greatest blows were thankful to be left alone
for a time. . . . There was only one thing that could
really and successfully touch that very delicate thing,
a broken heart, and it was the hand of the once broken-
hearted Lord Himself. . . .
" They were in the presence of an unspeakably
solemn whisper from eternity to their living conscience.
It was a joy and privilege at a time like that to call up
all their faith in the untold and unfathomable mercies
of God, Who never through all eternity would be aught
but Love. . . . When they tried to imagine the supreme
Intelligence and Love watching over that terrible
explosion coming, and not stopping it, they were tempted
to say, ' Is there a God at all, a God of love Who cares ?
Is the atheist right after all? Are we just the victims
of a blind universe which goes on crushing us, and leaving
us to annihilation — for that is the alternative ? '
" Yes, there w^as a God, supreme and personal, deal-
ing w ith us in ways which He had not yet in His Wisdom
seen fit to explain, because the time had not come.
He (the Bishop) had been trying to look that in the
face since the agony and mystery of last Tuesday. He
thought he saw the best solution in the Crucifixion of
their Lord and Saviour. He had gone through the
tremendous ordeal, trial after trial, had been assaulted
and outraged, scourged, and then crucifi.ed. And not
even then was the bottom of the slope reached. There
came a darkness at full noontide, and a deeper darkness
in the Crucified, till at last the people heard in Hebrew,
* My God, My God, why hast Thou forsaken Me ? ' . . .
" There was a life lived in immaculate goodness, the
most beautiful the world had ever seen — but look at
the end ; insulted by the roaring crowd, crowned with
spiky thorns. Would not that be a temptation to say
that a God of love and justice did not exist ? But we
know more than that. A few short days and that Life
apparently crushed came out in stich triumphant glory
IN THE INDUSTRIAL WORLD 233
of love and holiness from the grave that the world has
been different ever sinee. We know that what looked
like the pitiless heavens was really the infinite love of
God. The very moment of that most awful problem
about (^od, as if love was unknown in heaven, was the
very moment when Eternal Love, in its self-giving, was
working out salvation for the sons of men, because God
loved them and would rescue them for Himself. That
showed that what looked like a blank mystery in this
disaster was only an occasion when Eternal Love was
saying, ' Trust Me a little longer, and you will see the
darkness turned inside out,' and that even last Tuesday
was no break in God's love."
The Bishop also wrote in the Parish Magazine an
affectionate letter " To my Neighbours and Friends
at West Stanley," in which he said :
" Those two visits to you will live in my memory for
ever. The silent multitudes around the pit-head, the
sufferers in the temporary hospital, the scenes of such
brave and patient grief in the houses I was kindly
allowed to enter, and then that solemn Sabbath evening,
the crowded church and the soul-moving hymns, all
will be with me ' while life, and thought, and being
last.' All bind me to you evermore in sympathy,
affection and prayer. . . .
" Most reverently I just name the Name of the Lord
Jesus to those who have lost beloved ones. He is the
true ' Kindly Light,' to Whom the hymn was sung
amidst that awful ' encircling gloom ' in the wrecked
coal-pit. . . . Grace, mercy, and peace be with you all,
my dear friends.
" I am your faithful and loving servant and Bishop,
" Handley Dunelm."
In May the Bishop wrote to the Vicar, the Rev. R.
Watson : " The pathetic circumstances of the pit
disaster, which touched the heart not only of Durham,
but of England, make it only fitting that the church
of the parish should contain a solemn memorial of the
event (in the new south aisle) and should perpetuate by
some inscription within it the names of the departed."
234 THE LIFE OF BISHOP MOULE
Aged Miners
Miss Bothamley writes :
" Three large garden parties were given (at Mrs.
Moule's suggestion originally) to the old people in the
Miners' Homes in various parts of the county. It was
a surprise to find what large numbers were involved,
and the much-needed new dining-room carpet had to
be postponed for another year, to pay for the party.
Nearly 600 guests were brought by special train, and
were met at the station by a Miners' Band, and brakes
for those unable to walk. It was a pathetic procession
through the town. Never did a party of any sort enjoy
itself more. The Bishop and Mrs. Moule greeted them
at the gate, and they were soon sitting about enjoying
the garden and the lawns. As they were of all denomina-
tions, the Ministers of the various bodies in the town,
and the Roman Catholic priest, were all invited, as well
as the clergy. Tables were spread on the lawn near the
house, and in three sittings down they had a truly
princely meal. Then came sports, when ' old ladies
over seventy ' and ' young gentlemen in the sixties '
took part, and there was great competition for the
prizes. There was a concert, and they strolled all over
the house. A service was held in the Chapel to which
any who liked were invited to come, and they crowded
it to the very last corner ; and the Bishop spoke as only
he could to such a congregation.
" Before leaving, each was given a buttonhole and a
bag with buns and bananas, and a twist of tobacco for
the old men. Many were the handshakes to host and
hostess, and afterwards came most touching letters of
thanks for the ' great and grand Garden Party.'
" Owing to the Bishop's interest there was a great
forward movement in providing Homes for the Aged
Miners. On the last occasion nearly 800 old people
came. It was a chilly day, and just did not rain. All
could not be in the house at once, and meals had to be
on the lawn. When regret was expressed, all they said
was, ' That's nobody's fault. We know you would
have given us the best weather you could if it had been
possible.' They were so cheery, though one old lady
got rather a chill, and could only be restored by a pull
at her husband's pipe in a warm corner of the kitchen."
IN THE INDUSTRIAL WORLD 235
The veteran miners' leader, the late Mr. John Wilson,
M.P., wrote a glowing account, in the miners' official
organ, of one of these garden parties. In reply to the
Bishop's letter of thanks he wrote :
" If I had written all that is in my heart, it would
have been very much longer. . . . My prayer is that you
may both long be spared to act in such a Christ-like
manner. ' Inasmuch as ye have done it to one of
these. . . .' You have the assurance that you will
receive the Divine commendation, as you have now
the recognition and gratitude of all who know of your
kindness.
" Yours respectfully,
" John Wilson."
This " Hymn for Miners " was specially written by
the Bishop at the request of the Rev. A. C. Fraser when
Vicar of Venerable Bede's Church, Monkwearmouth :
O Christ, Thine eyes of light and love
With Christians always go,
Alike on earth's green fields above
And in the caves below.
Thou with the miner in the dark
Dost down the shaft descend ;
Thou, while he plies his venturous work,
Art with him as his Friend.
No midnight gloom shuts out Thy face,
No silence stills Thy voice ;
Our Jesus in the dreariest place
Makes faithful souls rejoice.
Then hear us. Lord, and always bless
Our brethren's toil and ours ;
From danger shield us, and distress,
From sin and Satan's powers.
Add strength and skill to venturous limbs ;
Our homes with plenty cheer ;
And bid our hearts sing gladsome hymns
For joy that Thou art near.
Then by Thy cross and sovereign grace
Exalt us. Lord, at last.
To wake and see Thy unveiled Face,
Where darkness all is past.
236 THE LIFE OF BISHOP MOULE
On March 26, 1903, the Bishop writes :
" Canon Brown and I, led by the manager and under-
manager, were down the Houghton pit to-day, from
11 to 1.30. It was immensely interesting, and I under-
stand my going caused quite an excitement, and is sure
to bring men to church to-night."
The Bishop as Rechabite
He was admitted a Rechabite, with some clergy and
councillors, in November 1902, at St. Peter's Vestry,
Sunderland, in what he thought " a quaint, earnest
ceremony"; and fourteen years later, on Sunday
April 9, 1916, he preached at Holy Trinity, Darlington,
in connection with the forty-fourth anniversary of the
institution in the district. He claimed the Rechabite
Order for Christ, applying to it the text, " The Body is
for the Lord " :
" One of the noblest features in modern English life,"^
he proceeded, " is the existence of and growth of Insti-
tutions of this character, a spontaneous organization
for combined well-being." He notes with pride the
large increase of numbers in Durham, and better still
that 80,000 Rechabites joined the colours to fight for
right and home, including 4000 from Durham County.
" Of these, 100 are known to have laid down their lives
for their country, and, I dare to add, for God.
" One other fact in connection with the war. It is
good to know that the Bible precept, ' Bear ye one
another's burdens,' has been acted upon by the Rechabite
Order in a singularly happy way. Every member
whose lot is cast at home, and who has not been called
upon to cross the seas and face the Front, has voluntarily
taxed himself so that the Rechabite contributions of
their combatant brothers shall be paid for them while
they are away.
'' The tremendous excitement of the crisis [of the
war], the unsettlement, the uncertainty, have not
shaken, among the great number of responsible persons
in the county, the consciousness of the claims of this
splendid philanthropic work.
" Our Order is the energetic promoter of temperance
IN THE INDUSTRIAL WORLD 237
of body and discipline of habit. . . and thrift, \vhich
itself promotes independence, and develops the man's
liberty of action in a hundred ways. Thrift rightly
practised is a moral power. It releases the individual
from relying at every turn on the aid of others, whether
persons or the State. It makes him able to be his own
friend, and so to build up strength and freedom of
character.
" Two factors, never to be separated from one another,
are equally important for full social good. One is a
right and steadfast individuahty. The other is a right,
steadfastly developed, sympathetic co-operation and
cohesion. On the one hand the limb must be strong
in itself, and then also it must not forget its articulation
to the body. A society hke the Rechabites is a noble
school for the right sort of individuality on one side,
and for the right sort of collective and combined assist-
ance by man to man on the other. One of the most
precious benefits of the influence of such an Order is the
building of individual character.
" Every exercise of will in a right direction is a mighty
builder of character.
" The man who desires to be a man indeed must be
quite prepared to stand alone.
" There is nothing more important to right co-opera-
tion than this, that on occasion you can stand alone,
that you are not swept along by public opinion, as if it
were a sort of resistless force; that you stand alone
and look opinion in the face and determine calmly
whether it is right or wrong.
" One of the special and deadly dangers of our modern
hfe is the peril that the individual conscience and will
may be overwhelmed by the mass of public tendency.
What a fatal thing it would be ultimately for the com-
munity, as it is immediately for the individual, if that
tendency were allowed to carry everything before it.
Look at Germany ! As far as can be gathered the
individual there has been systematically subjected to
the community by philosophy, by ideals pressed home
in every conceivable way, from the professor's chair to
the village school. The community has been organized
by the State into a condition in which the most flagrant
violations of elementary truth and righteousness can be
successfully presented to individuals of, perhaps, the
238 THE LIFE OF BISHOP MOULE
most elaborately educated nation in Europe, as if they
were the laws of God !
" The community has become almost the Deity of
the individual. As far as we can see (God forbid that
we should judge beyond the facts) there appears to be,
to an extraordinary extent, among the masses of
Germany, including the great Socialist element, an
extraordinary incapacity to look boldly and with an
open conscience upon the facts of right and wrong,
and even to think against the decisions of the State.
" The ultimate subjugation of the individual to the
community is fatal to the highest interests of the com-
munity. For it dulls the individual conscience, and the
collective conscience, after all, is but the summing up
of the millions of individual convictions.
" So I would say to every man here, whatever his
special social or political views may be, ' So reverence
yourself that you shall never consent to be merely
a cog in the vast wheel. Refuse to rank with those who
have no independent moral judgment of their own, and
who dare not stand, each for himself, as those who,
when the occasion calls, can face the world for a principle,
and say " Yes " to God, even if millions on the other
side say " No " to Him.' "
His estimate of the miners is shown in the following
letter :
Publicity and the Strikes
" To the Editor of The Times.
" Sir,
*' Your recent repeated appeals for ' publicity '
about national finance have been much more than
welcome to many who realize too well the character of
the social war now upon us. I am the neighbour and,
in many things moral and religious, the servant of a
great industrial population. Inevitably I am kept
aware, in many ways, of movements of mind and will
among the Durham miners, to name them only. Thus
far, I think, no overt disturbance has occurred, on any
noticeable scale. But there is much restlessness,
impatient, sometimes angry. A competent witness
said lately to a friend of mine, ' No man is more reason-
able than the miner when you get him alone; it is in
IN THE INDUSTRIAL WORLD 239
masses that they are difTicult.' Tliis is specially so just
now, if I am ri^ht, because the influence, which at present
touches the masses most, is too frequently not that of
the responsible union oflieials, men often of large good
sense as well as ability, but that of people who mean,
not a higher and better level of life and equality of
opportunity, but industrial war a ouirance.
" A prevalent impression, partly due, no doubt, to
their own teachings, gives one great opening to these
leaders. A host of working men, including many of
the thoughtful, are sure that the wealth of the country
is a bottomless store, deep enough certainly to make
everyone comfortable, with a low minimum of work,
and that this is selfishly held back by ' capitalists.'
This great illusion is a vantage-ground for the revolu-
tionary. To meet and break it is infinitely well worth
while. The means to this must largely take the form of
' publicity.' The broad truths about both resources
(and their sources) and liabilities must be ' understanded
of the people.' Will not the Chancellor of the Ex-
chequer set going, and promptly, a publicity campaign ?
He must use popular methods, condescending even to
boldly legible posters. The official dialect must be
entirely dropped. But the plain words must state
scientific and verifiable fact. All this touches only one
element in the peril. It lies apart from the sinister
signs to-day of a heavy shake to the old English instinct
for duty and for ' honour bright.' And it does not
touch the supreme need for a steadfast common righte-
ousness, for that old-fashioned secret of a true life, godly
fear. But I am confident that the publicity which you
call for will do much to clear and steady men's minds.
These minds will then be all the more receptive of the
highest things.
" I am your faithful servant,
" Handley Dunelm.
" Auckland Castle,
" February 8, 1919."
Sympathy with the Unemployed
At a time of terrible depression in the shipyards at
Jarrow, the Bishop sent this message by the late Rev.
Canon Loxley, then Rector of Jarrow, as he could not
be present :
240 THE LIFE OF BISHOP MOULE
" I want to tell the meeting what an intense feeling
of fellowship and sympathy I have with the workers
who at this dark time are in such great need of the work
that will not come. It fills me with a solemn sort of
pride to think how splendidly brave and patient my
brothers on Tyneside are now. I belong to you all and
your sorrows are mine. Longing to do what I can, and
do it wisely, I am just now trying to take counsel about
it. . . . God bless you all."
Pleading for Peace
During the strike of 1910 the Bishop sent a long letter
on the same day to the Shipowners' Federation and the
Boilermakers' Society. To both sides he says, in much
the same terms :
" My pastoral office will be my justification. ... I
am not so unwise as to intrude myself as a self-offered
arbitrator, but my close relations with the working
people . . . and the friendships I am happy to claim
among employers, forbid me to witness without anxious
emotion the present controversy and its inevitable
issues. . . .
" I am writing these two letters to express my views
on some points, speaking simply as a Christian minister."
To both he deplores the refusal of the men to accept
the terms offered, and the sudden unannounced strike,
and on the other hand the proposal to bar sick pay to
recalcitrant workers. A more excellent way than
industrial strife would be a frank appeal de novo to men's
sense of honour, rather than dictating strict conditions.
To both sides he points out " two deep principles of the
teaching of our Lord " :
" 1. His followers will seek to be true to their duties
and the claims of others rather than the reverse.
"2. We are members one of another. We are never
in His sight antagonistic and nothing more.
" The actual conditions of industry make it necessary
that the employer should be able to reckon on fidelity
to contract. That is his normal right. I have a deep
belief in the importance of collective bargaining for the
artisan's protection. That is his right most certainly.
IN THE INDUSTRIAL WORLD 241
And the employer must just as carefully as the workman
remember that right, and heartily respect it. It is the
employer's sacred duty to remember his own duties
even more than his claims. 15ut the workman must as
faithfully do his part, and maintain fidelity to engage-
ments, lie must show too that he is the man to whom
a Christian's honour, ' honour bright,' is dear."
Visit to Employment Exchange
On July 25, 1919, the Bishop paid a visit to the
Hartlepool Employment Committee, composed of repre-
sentatives of Capital and Labour, and was an interested
listener. At the conclusion he said :
" He would not have missed the meeting, as it had
had a considerably educative influence upon him. He
was much interested in the details of the Agenda, but
far more in the remarkable spirit manifested in all the
discussion. With such an atmosphere collisions were
impossible. It illustrated the old saying that ' however
you may dislike a man, your dislike vanishes when your
legs are under the same table.' It was possible to have
a perfect understanding when all met on fraternal
terms of consultation. It would be out of place for
him to remark upon the subject of their debate, but he
could and did cordially observe the spirit of frank
friendliness. In the present position of the country
this occasion threw a ray of encouragement and hope.
Speaking as one who would never again see his seventy-
seventh birthday, he could say with at least sixty years'
vivid recollection, that this country had hardly ever
been in more critical and difficult times. Yet he clung
to the hope that there would yet be a survival of that
precious English sanity which had so often brought the
ship of State through packs of ice and stormy waters and
made England what she is.
" What struck him also was the splendid educative
influence on our common life of such an assembly. It
had been said by a great psychologist that it was un-
thinkable that personality could come to its best if it
was isolated. Only by contact wdth other personalities,
and even by collision, could real character be formed.
And what is true of the individual is no less true of
corporate personality. No great group or circle or
R
242 THE LIFE OF BISHOP MOULE
order of social life could come to its best if its outlook
was only for self. Contact, discussion, mouth to mouth
in frank friendly converse, was essential. The collective
mind was much more than the sum-total of individual
opinions added together. And this collective mind
becomes more powerful, wiser, more independent and
more sympathetic by such intercourse as he observed
there. The Local Employment Committee's work
accentuated this thought in his mind. . . ."
He was intensely amused at the speech of a Labour
man, who, in supporting a vote of thanks, remarked
" that in coming to a Meeting of Employers and Labour
men, where contentious matters were discussed, the
Bishop had come where angels might fear to tread."
The Bishop remarked, with a droll smile, " He couldn't
say that I ' rushed in.^ "
The Trades Union Council of Hartlepool crowded the
ancient church of St. Hilda with hundreds of working
men on Sunday, September 16, 1917. In the course of
the service the Rector, the Rev. Bertram Jones, read a
message from the Bishop, in which he said :
" My mind is deeply occupied with the conviction
that the peace and goodwill we so long for within the
nation, and particularly in the problems of Capital and
Labour, can only be reached by a strong convinced
recognition all round of the supremacy of the law of
Christ in our whole life as men.
" That law puts God first, neighbour second, self
last. And that way, and only that way, lie peace and
goodwill."
In the afternoon, at a crowded Conference of these
Trade Unionists, a vote of thanks was unanimously
given to the Bishop for his kindly interest in the men
and his splendid message. The Secretary conveyed
this vote in a characteristic letter :
" The one topic in the works ever since has been your
message, and the preacher's sermon. I wish you could
be among the men and hear their conversation. You
would, I believe, be delighted."
CHAPTER VI
IN WIDER FIELDS
" My whole heart is in the Diocese. It is my hfe,"
said the Bishop in his last illness. So much was this
the case that there is not much to record of his work
in wider fields.
The life of a statesman had no attractions for him.
" Thank God, there isn't much of the House of Lords in
my life," he wrote after his first attendance there;
*' I don't love the atmosphere more for this first taste
of it. It was a fine scene and interesting in many ways,
especially when Lords Rosebery and Goschen had a
brilliant word duel."
But he was in his element wherever there was work to
be done, as evangelist or pastor or teacher. And when
occasion called for it, he spoke out in the cause of truth
with no uncertain sound. He was prominent as a
Vice-President of the Church Missionary Society, at its
Annual Meetings, etc., and shared alone with the great
Daniel Wilson of Calcutta the distinction of being twice
asked to preach the anniversary sermon — (" the blue
riband of Evangelical Churchmanship," said Bishop
Magee). Like Wilson, he did so once as presbyter and
once as Bishop.
He was also a Vice-President and warm friend
of the Bible Society. He spoke at its Annual Meet-
ing more than once, and contributed articles to its
publications.
He conducted the Bishops' Devotional Day at Lam-
beth on May 26, 1903, and remarks on the kind welcome
243
244 THE LIFE OF BISHOP MOULE
he received from all, especially from Bishop King of
Lincoln, who was " most brotherly." ^
In the Pan- Anglican Congress of 1908 he was chair-
man of the section that dealt with the Church's
Mission to Non-Christian Lands. And in 1910, at
the great World Missionary Conference in Edinburgh, a
devotional address he gave is remembered as singularly
impressive.
Like a true man, the Bishop enjoyed telling a story
against himself, and laughed with delight as he told
the following incident, so characteristic of both men,
that occurred in one of his London visits. After the
consecration of Bishop Every at St. Paul's Cathedral,
he was driving back to Lambeth in a brougham with
Archbishop Temple. In the course of the long drive
the Archbishop started several topics of conversation,
" to which the obvious reply," said the Bishop, *' was
' Yes, yes.' There was a long pause. Dr. Temple
looking out of the carriage window; suddenly he said,
looking over his shoulder at me, in his harsh, lovable
voice, ' Yer should say NO sometimes.' "
It fell to his lot to attend only one Lambeth Con-
ference, in 1908, for he died just eight weeks before the
1920 gathering. In 1908 he served on two Committees :
No. VI, on the Conditions requisite to the due Ad-
ministration of Holy Communion, and No. XI, on
Reunion and Intercommunion. Bishop John Words-
worth of Salisbury was chairman of this latter large
Committee of fifty-seven Bishops. But Bishop Moule
acted as chairman of the " Group Committee " which dealt
with our relation to the " Unitas Fratrum," and he drafted
1 The texts of Bishop Moule's four addresses that day at
Lambeth are worth recording :
1. Heb. vii. 8 : " One, of whom it is witnessed that he liveth."
See My Brethren and Companions y X.
2. Luke i. 19 : (I am Gabriel) " that stand in the presence of
God." See Christ's Witness to the Life to Come, Sermon, XV.
3. 2 Cor. iii. 6 : " Ministers of a new covenant."
4. Acts XX. 28 : *' Take heed to yourselves."
IN WIDER FIELDS 245
the Report as it stands printed with the Encyclical
Letter,^ as well as the Resolution No. 73 therein.
Kindred to this subject was a proposal, in United
Methodist Churches, to sanction lay ministration at
Holy Communion. The question came up at the
Wesley an Conference at Newcastle in 1919, and at the
request of several Wesleyan ministers the Rev. C. B. R.
Hunter, Rector of Ryton-on-Tyne, wrote to ask the
Bishop's opinion on the effect such a proposal might
have, if it became a Church rule, on the prospect of
union between Anglicans and Methodists. The Bishop
replied :
" Auckland Castle,
" Bishop Auckland,
" July 24, 1919.
" I cannot hesitate to express my very earnest hope
that this may not be carried into a Church rule. From
the view-point of practical results it w^ould, I am afraid,
almost more than anything else, put back the prospect
of organic union, or let us call it formal alliance, between
the Methodist and Anglican Churches.
" We were, before the war, approaching near, I think,
to an ' alliance ' (so Bishop Wordsworth of Salisbury
called it : he was full of hope about it) between the
Moravian Church (Unitas Fratrum) and ours. The fact
that in recent times the Moravians have sanctioned
Communion consecration by Deacons put the hope back
more than anything; not only our High Churchmen,
but historically-minded Evangelicals were disturbed,
and obliged to pause there. So with this proposal.
" I am bound to say that I do not think that in the
abstract, so to speak, or again under wholly abnormal
conditions, ' desert island ' conditions, if I may put it
so, there is to my mind (under the silence of Scripture)
anything ' unthinkable ' in a Christian, unordained, say
father of family, or head of group or company (as in
the Jewish Passover, if I am right), acting as prceses
at the Holy Meal. There is a place in Tertullian where
he refers to such a latent competency, so to speak
1 Published by the S.P.C.K., pp. 64 and 178.
246 THE LIFE OF BISHOP MOULE
(though I can't at the moment quote it). But as to
the norma of the Church, it seems to me practically
certain that the virtually universal use of world-wide
Christendom since, assuredly, early in the second
century at latest (I mean our evidence is at least as
old as that), ought, above all in these unsettled times,
to be held to with humble firmness."
York Convocation
He first attended the York Convocation in February
1902, when he read the Latin Litany. " Somehow,"
he says, " it laid great hold on me, and I read it con
amorey Several thanked him afterwards : "It was
never so read before; " and Archbishop Maclagan, in
his brief but warm welcome, said, " The prayers were
read in a way characteristic of the man."
His Grace, the present Archbishop of York, has most
kindly contributed the following appreciation :
" I have been asked to write a few words about the
place which the late Bishop of Durham took in the
deliberations of Convocation, and about his relations
with his brother Bishops in the Province of York.
"As to the former, it must be admitted that the
atmosphere of ecclesiastical business and discussion was
not his native air. He was, indeed, always most
regular and conscientious in his attendance at Con-
vocation. He took a deep interest in all that was said
or done. When any statement was made or quoted
which touched his own most cherished convictions he
was wont to express assent by a deep sigh, or dissent by
an audible groan. But he was not quick and ready in
debate. I cannot remember his ever making what
would be called a debating speech. Where he excelled
was in deliberate and measured statement of his own
views, or, on special occasions in the life of Church or
State, of the common mind of his brethren. I always
found him particularly helpful in the composition of
the addresses which it is the privilege of Convocation
to present from time to time to the Sovereign. He
had the scholar's instinct for the right word. His
literary sympathies and wide reading gave him the
IN WIDER FIELDS 247
command of a singularly rich and varied diction. lie
was one of the few speakers whose words delight by
their own quality and illustrate the beauty and fullness
of the English language. While he always resolutely
maintained the principles to whicli he had given a
hfelong allegiance, his speeches were marked, not only
by dignity of word, but by charity of spirit. Those
who heard his speech on the proposal to permit a white
Eucharistic vestment will not forget the impression
given of a man moved by Christian charity to make a
sacrifice which cost him real trouble of soul. Whatever
the subject of discussion might be, he always instinct-
ively tried to relate it to the Gospel of his Master.
He was only a sojourner, unwilling yet dutiful, in the
region of ecclesiastical affairs. Where he was at home
was in the region of spiritual faith and experience. I
think I may say without exaggeration that no one
could have sat with him in Convocation as I did for
twelve years without realizing that he was there as one
whose true citizenship was in heaven.
''As to his relations with his brother Bishops in the
Northern Province, they were always most cordial and
affectionate. It has been the happy custom for the
Bishops of the Province to stay at Bishopthorpe for
the meeting of Convocation. In the frank and brotherly
fellowship of these gatherings his nature expanded.
He was genial and eager in conversation; he loved the
give and take of story and reminiscence; his delight
flowed out in quiet ripples of laughter ; and he gave full
vent to his appreciation of humour. There was some-
thing very innocent (that is the only word I can use)
and lovable in his mirth. The memory of what he w^as
during these days at Bishopthorpe is one which I shall
always affectionately cherish."
The following Addresses, to His Majesty on his
accession, and to the Archbishop of York on his return
from America (as drafted in the first instance, in the
Bishop's beautiful handwriting, with scarce any correc-
tions), are allowed by the Archbishop to be printed, as
illustrations of what his Grace describes as his " singu-
larly rich and varied diction," and also as recording
two outstanding events which occurred during Bishop
Moule's life in Convocation :
248 THE LIFE OF BISHOP MOULE
Address to His Majesty, King George the Fifth
" May it please your Majesty, we, your Majesty's
devoted subjects, the Archbishop, Bishops and other
Clergy, newly assembled in our ancient Convocation at
York, humbly approach your Majesty with the heartfelt
assurance of our entire loyalty to your Person and
Authority, and of our reverence for the steadfast Purpose
with which your Majesty, true son of so great a Father,
watches and labours for the highest good of this imperial
Realm.
" Our prayers are and ever will be offered on your
Majesty's behalf in the Name of the Mediator. We
pray, and will pray, that the sevenfold Spirit, the Lord
of counsel and might, may daily enable your Majesty
for the supreme duties of the Throne, to the continual
benefit of the Commonwealth. Above all, we shall ask
from the All-Giver that the religious example of your
Majesty, and of your Royal House, may evermore be
potent for the growth among us of true Religion and of
the Virtue, public and private, which is its sacred Fruit.
" May the Crown, so soon, by Divine permission, to
be set upon your Majesty, be always glorious with
righteousness, peace, and loving-kindness, throughout
a Reign long in years and memorable for ever."
Address to the Archbishop of York
''May 2, 1918.
" I am commissioned, in the name of the Convocation,
your Grace, to bid you welcome back, with all our hearts,
on your safe return from your visit to America. We
sent you out over the ocean with earnest and grave
Godspeed, grave with the recollection of the present
grim perils of the seas, and with the sense of the weight
of your mission and its momentous possibilities. We see
you with us again with gladness and thanksgiving.
The Atlantic has been twice crossed in safety. And
your weeks on that great other side, crowded and
arduous to the utmost with ceaseless private inter-
course and puVjlic utterance, have been — (this we know,
though only partly, the facts have evidently been
greater even than the reports, public and private) —
fruitful of highest and far-reaching good, It has been
IN WIDER FIELDS 249
your Iiappiness to Iiold from the first to the last the
intense attention of the Anieriean nation, represented
by ceaseless great gatherings, and reached by Press
reports. From the vast rank and file to the leaders of
action, thought and religion, to the illustrious President
himself, you have touched and moved the United States
with a definitely fresh call and stimulus to follow the
noble ideals which have won the common heart in ever
stronger action. You have had the grand privilege of
clasping yet closer the bond of that amity between
Britain and her mighty Daughter which is of boundless
possible benefit for the world. We bid you joy of your
glorious experience and achievement. And we con-
gratulate ourselves, this Northern Convocation, on our
chief.
" Not the least valuable element in the power of
your Mission is the fact that an Archbishop w^as, however
informally yet really, the representative of England to
America. It is no little thing that, just when many
voices are loud in saying that organized religion is aloof
from the world's life, it is precisely a great Minister of
the Church of history who looks the most modern of
all w^orlds in the face, speaks to it with a wholly human
accent, and so that its enthusiastic attention is won, —
and is all the while, and above all, the unmistakable
vassal and servant of the faith of Christ.
" So we thank God for your going, and your coming,
and this glorious work well done between the two, and
we bid your Grace welcome with all our hearts."
Bishop Moule's place in Convocation was also well
described by the Bishop of Wakefield :
" In that House of Convocation he instinctively
raised every question he touched into a higher atmo-
sphere. He very seldom initiated any debate, nor was
he eager to make speeches, but when he did speak he
left an impression of quiet confidence, which came of
study, insight and solitary contemplation. . . .
" Even in controversy he had the broad view of the
real scholar, and the unfailing courtesy of a refined
and cultured nature. Never was this more conspicuously
shown than in the long debate about the Revision of
the Prayer Book, and the part he took in regard to the
Ornaments Rubric. He fought then, not ^^dthout great
250 THE LIFE OF BISHOP MOULE
pain, and serious risk of misunderstanding, in favour of
a distinctive dress for the Holy Eucharist. Dignity, grace
and charity distinguished his services in Convocation,
and these three words fittingly summed up the portrait
of him which they would carry away."
KiKUYU AND " Heresy "
In June 1913 a Conference was held at Kikuyu in
East Africa, when the Bishops of Uganda and Mombasa
joined in Holy Communion with missionaries of Pres-
byterian, Methodist and other denominations. In con-
sequence of this, the Bishop of Zanzibar wrote a formal
protest with somewhat grave charges to the Archbishop
of Canterbury. One result was the following letter :
" To the Editor of The Times.
" Sir,
" Your article of December 4 on the text
* Kikuyu ' has called attention widely to the Missionary
Conference named from that place, a Conference whose
significance is great indeed, not for missions only, but
for Anglican Christendom.
" I do not pretend to deal with the details of the
Kikuyu programme. I remark only, after a careful
study of the full text of Bishop Willis's luminous state-
ment (printed in the Record, December 5), that the
federation of missions proposed (it is only proposed) is
not an amalgamation of systems of ordination, but a
co-ordination of methods and relations in local work,
and of quite elementary Christian worship, with a view
to stronger co-operation. Organization, not spiritual
government, is in view. And it is clearly likely, so
far as I can see, that the effect upon the common Chris-
tianity will be, not a low minimum for the sake of
agreement, but an elevation of the whole faith and life.
In face of a solid and watchful Moslem propaganda,
such a closing of ranks should be invaluable. More
and more will it be called for inevitably in the future.
" But my chief aim here is to comment on the charge
that the J^ishops of Uganda and Mombasa, by their
recognizing in this conference a reality in the orders
and ministry of non-episcopal Churches, and by their
welcome of non-episcopalians to communicate at an
IN WIDER FIELDS 251
Anglican Eucharist, have at least ' condoned heresy,* if
they have not acted heretically. I believe that a formal
appeal to the Areiibishop of Canterbury, in some such
sense, has been sent home by the greatly respected
Bishop of Zanzibar.
" I cannot, of course, examine this tremendous charge
at length. Jhit I may say this, that if the English
Church comes to pronounce authoritatively such action
heretical, a new epoch of vital, or mortal, import will
enter her history. It will be officially avowed, for the
first time, that we have no part nor lot with non-episcopal
Churches ; to whom, by the way, in a sense unknown to
history, the great word Protestant is now being applied
as a term exclusive of Anglicans. We shall be com-
mitted to the tenet, never before affirmed with authority
by the Church of England, Catholic and Reformed,
that grace runs only, for certain, in the episcopal channel ;
that all other ministries, as not irregular only but
invalid, are to be shunned in the name of spiritual
truth.
" I shall not ask to impose a mass of quotation on
your readers in proof of the greatness of such an inno-
vation. I can only affirm a broad fact, easy of veri-
fication. Passing by the silence of the Prayer Book,
which amply asserts episcopacy as our own historic
order, and as dating ' from the Apostles' times,' but
never draws a ruthless and untenable inference against
the Church life of others, a cloud of Anglican witnesses
for the larger doctrine can be called from one century
only, ' the great century,' the seventeenth. Of the
many I cite only four : Bancroft, who carried his
colleagues, including Andrewes, with him in consecrating
Presbyterian ministers Bishops for Scotland, in 1609;
Andrewes, who claims ' our government to be by Divine
right, yet it follows not that a Church cannot stand
without it ' ; Ussher, w^ho says (to Du Moulin), after a
solemn assertion of the greatness of episcopacy, that
he is prepared ' to receive the Blessed Sacrament at
the hand of the French ministers if he were at Charen-
ton,' ' loving and honouring the (Huguenot) Church of
France as a true member of the Church Universal ' ; and
Cosin, asserting in his Will his union of soul with all
the orthodox, ' which I desire chiefly to be understood
of Protestants and the best Reformed Churches,'
252 THE LIFE OF BISHOP MOULE
" It will be an evil day for the Anglican Church if in
the twentieth century she renounces the large mind of
her illustrious sons of the seventeenth. My High
Church friends know well that I seek to understand
their convictions and to revere their consciences. But
I must also regard my own conscience, and not be
ashamed of my own convictions.
" If the Bishops of Uganda and Mombasa are arraigned
for heresy for their share of responsibility for a pro-
gramme which I think to be true to the mind of our
Master and full of promise for His work, I for one would
willingly, if it may be, take my place beside them.
" I am. Sir, your faithful servant,
" Handley Dunelm.
*' Auckland Castle,
" December 11."
Next day messages crowded upon him, by post and
telegraph, in admiration and gratitude. A layman
wrote " Bravo ! bravo ! bravo ! So knightly a stroke
does more in five minutes for English-speaking Christi-
anity and real unity than a century of trimming." Letters
of thanks came from the late Bishop Jayne, Archdeacon
Fearon, and Dr. Butler, the Master of Trinity, who
said, " How well I remember Bishop Mackenzie ! I
was present at the great meeting in the Senate House
in 1858 which practically sent him forth to die. How
he would have grieved over such a wild fulmination ! "
Dr. Hensley Henson wrote from his Deanery at Durham :
" December 13, 1913.
" My dear Bishop,
" I read the letter in The Times this morning
with much satisfaction. If I may say so, it strikes me
as strong, straight and illuminating. It will do much
good, and help many people to see the real issues.
" Ever most sincerely,
" H. Hensley Henson."
Meanwhile, during many days, other views were
expressed by such leaders as Bishop Gore, Lord Halifax,
Canon A. J. Mason, Canon J. M. Wilson, etc. Our
purpose, however, is not to re-opcn the controversy,
IN WIDER FIELDS 253
but to place on record our own Bishop's position. He
writes again to the Editor of The Times :
" Sir,
" The temperate and weighty letter of my
honoured friend Canon A. J. Mason {The Times, De-
cember 15) commands, of course, my respectful attention.
It seems to me, however, to miss the main incidence of
what I had said on the charge of heresy, or nearly
heresy, actually laid against the Bishop of Uganda — a
charge, by the way, whose principle would have excluded
from the Anglican Eucharist the first inspirer of the
Universities' Mission, David Livingstone himself.
" Dr. Mason's grave warning about premature wel-
comes to Communion, such as would commit Churches
unduly, demands full remembrance. But let me note
one feature of the occasion at Kikuyu which differences
it widely from an act of indiscriminate fraternization.
The communicants were all without exception pledged
to acceptance of the Nieene Creed, as expressing their
basal faith, and all without exception brought the sacred
tessera of a life devoted to missionary service. They
w^ere not official delegates committing other people.
They were orthodox Christian missionaries, met in
amity, conferring for better co-operation. Their com-
municating together was not, I venture to say, a
mistake, but an action in the noblest sense natural,
and of happy omen.
" I am, Sir, your faithful servant,
" Handle Y Dunelm.
" December 16."
It should be added that the Archbishop of Canterbury
referred the Bishop of Zanzibar's charges to the Council
of Reference of the Lambeth Conference, and subse-
quently published their Report, and his own Opinion,
both of which acquitted the Bishops of Mombasa and
Uganda of anything like " heresy," while deprecating
certain of the Kikuyu actions and plans. At a subse-
quent Kikuyu Conference, at which the Bishop of
Zanzibar himself was present, the original plans w^ere
modified, while the " Alliance " of the Missionary
Societies was maintained, and has met with general
approval. The Bishop of Zanzibar, indeed, was pre-
254 THE LIFE OF BISHOP MOULE
pared to go further in the direction of a regularly con-
stituted united Church, but it was felt that this went
beyond the powers of missionaries responsible to their
respective Societies at home. It should also be explained
that the Missions concerned are all in what is now called
the Kenya Colony, which is in the Diocese of Mombasa.
Uganda is not in the " Alliance," because in that
country there are no Missions but the Anglican and
Roman.
In Dublin
In the summer of 1914 the Bishop paid a special visit
to Ireland in connection with the Centenary of the
Hibernian Church Missionary Society, when he preached
at the Thanksgiving Service in St. Patrick's Cathedral,
Dublin, on Sunday afternoon, June 21, and also gave
an address to a large gathering of clergy next day at a
clerical breakfast. In the afternoon he attended a
Garden Party of the C.M.S. in Lord Iveagh's grounds,
and he is the leading figure in a photograph taken on
that occasion. That same evening he attended the
Centenary Meeting and spoke to a packed audience in
Dublin's largest hall. In his sermon he commented on
the enormous changes in the lapse of the century. At
its beginning it was thought a great thing that some
£1500 was raised in Ireland for missionary enterprise,
when the establishment of British power in India made
it possible to preach Christ in those vast dominions. But
the year's gift had now reached £28,000. He offered the
Hibernian Church Missionary Society the homage of an
Englishman's admiration for its work done, and joined
with them in thanksgiving to God. At the evening
meeting he had a wonderful reception. The whole
audience rose and cheered him to the echo. He made
a strong appeal to parents not to keep their children
from offering for foreign missionary work, in view of
the great and crying need.
A Sermon to Doctors
At Liverpool, in September 1913, he preached to the
IN WIDER FIELDS 255
medical profession in St. Luke's Church a remarkable
sermon on the " sacrcdncss of Ministry to the Body,'*
from 1 Cor. vi. 15, 20, " Your bodies are the limbs of
Christ . . . glorify God in your body." He described
vividly the life of Christians in Corinth, a " focus and
shrine of vice " — " in Corinth, yes, but first in Christ."
Apart from Christ they might shudder and despair amid
the sensual and sexual temptations around them, which
they well knew could burst up from beneath within
them, as an earthquake strikes upward at the founda-
tions of a tower. But in Christ the body was articulated
spiritually to their incarnate Lord. He traversed
ancient and modern theories that " the body is an
evil " or " a figment of the mind," but pointed out
that the Bible will have nothing to do with either
doctrine. It never discredits the witness of the senses,
or identifies matter with evil. It surrounds the body
with thoughts of wonder. He showed how recent
scientific research fitted in with the statements in
Scripture, and passed on to discuss the ministry of
doctors and nurses. Their doings in the sick-room
were parables of the clinics of the soul. He would
hallow their gracious activities by reminding them of the
holiness of the body. (Cathedral . . . SermonSy Ylll.)
A Challenge to the Bishops
In connection with a " Challenge to the Bishops,"
the Bishop of Durham saw fit to publish the following
reply, because he had a request from a worker among
soldiers, assuring him that they would be greatly helped
by a personal testimony from him.
" I have read it, and read it again, with earnest atten-
tion," writes the Bishop. " No thoughtful man could
treat otherwise an utterance so pointed, so remote from
flippancy, and touching on supreme interests.
" This letter is no attempt to deal controversially
with that article. But as it presents a challenge for
frank confession of faith, addressed particularly to
English Bishops, I for one will offer such confession,
256 THE LIFE OF BISHOP MOULE
with all modesty, while with the outspokenness of a
profound conviction.
" I speak as one whose life has not been wholly un-
versed in literary and historical as well as theological
study. I think, with sincere humbleness, but not
hastily, that I know something of the ' reason of the
hope that is in me.' And I am very sure that Episcopal
brethren, sharers of my faith, counting among them one
at least of eminent learning and historical judgment,
would say the like.
" But my utterance now is simply a confession, to be
left as such with your readers, not for discussion but
for what it is worth.
" At the recent Church Congress my sermon contained
incidentally an avowal of my own reverent belief in the
ancient faith of the Church, and of my embracement of
it, or rather of Him Who is the matter of it, as ' all in
all ' to me for the needs of soul and life.
" Somewhat deliberately I confessed my expectation
(not hastily formed) that ere very long the Return, in
manifested majesty, of the risen and ascended Christ,
the one true King of men, will rise on the human scene ;
no symbolical mystery, but a supreme event.
" But to such utterances let me just add now that
from my soul and with my whole mind I believe without
reserve that the Lord Christ was born of the Holy
Maiden Mother without human fatherhood, and that on
the morning of that first day of the week, which followed
the unfathomable wonder of His death, the tomb of
Joseph was found empty, because the sacred buried
body, transfigured into conditions of immortality, the
same yet other, other yet the same, had left it.
" I believe that, as so risen. He ' showed Himself
alive after His Passion,' again and again, in recorded
ways and occasions as unlike as possible to figments
of exalted imagination, and that He closed that time
of manifestation by disappearance upward, under
conditions at once simple and sublime.
" With these supreme facts, as I without reserve
believe them to be, I hold that His work for man and
His message to man are so profoundly involved, are so
vitally embodied in the facts, that for me they stand
or fall together. And I humbly confess my assurance,
for life and for death, that they stand."
Photo. Ala nil & fox.
THE BISHOP IX CORONATIOX ROBES, 1903,
CHAPTER VII
THE BISHOP, " SUPPORTER " TO THE KING AT
TWO CORONATIONS
By a privilege, the origin of which seems untraceable,
the Bishops of Durham can claim to support the
Sovereign on his right hand at the Coronation. And
our Bishop will take a place in history as one of the few
who in the long line of the Palatinate's princely Bishops
could have been called to exercise this privilege at more
than one Coronation. There have been only three
others, and they are notable companions :
(1) Cardinal Langley, the re-founder of Durham
School, who has left his mark on the Galilee Chapel,
was Bishop when Henry V was crowned at Westminster
on April 4, 1413, and again when Henry VI was crowned
there on November 6, 1429.
(2) Cuthbert Tunstal was one of the most important
links in the continuity of the English Church, since
amid many vicissitudes he remained Bishop of Durham
all through the Reformation period. He was present
to support Edward VI when he was crowned on February
25, 1546. He christened and was godfather to Queen
Elizabeth, 1533, at Greenwich; and he stood on Queen
Mary's right hand at her Coronation.
When Elizabeth came to the throne she wrote a kind
letter excusing Bishop Tunstal's presence, on account
of his great age and the long journey.
(3) Nathaniel, Lord Crewe, the princely benefactor
whose name is still a household word in Durham, had
the astonishing experience of seeing no less than five
sovereigns ascend the throne while he was Bishop of
Durham. He actually supported James II, Anne,
S 257
258 THE LIFE OF BISHOP MOULE
and George I. His Stuart sympathies brought him into
personal peril when James fled, and he too crossed the
sea. He was reconciled, however, at the last moment
on submission, and would have supported William in
the Abbey (" the Bishop of Duresme " has his place
assigned to him in the Coronation Order of 1689) had the
winds allowed him to re-cross the Channel in time.
Thus Bishop Moule, standing on August 9, 1902, in
Westminster Abbey, at the right hand of King Edward
the Seventh, and again on June 22, 1911, at the side of
King George the Fifth, had much in common, as their
lineal successor, with the medieval Cardinal of semi-
regal state, the meek and learned and much harassed
occupant of the See in Reformation times, and the
Jacobite noble and prelate who saw the transfer of the
crown from the Stuart to the Hanoverian dynasty.
And the unknown future of the Diocese was still
more really represented, though undreamt of, for not
far away in the Abbey, on both occasions, as Canon of
Westminster, there stood Dr. Hensley Henson, who was
destined to be his successor as Bishop of Durham A
few years later Bishop Moule was one of the Bishops
who took part in the Consecration in Westminster
Abbey of Dr. Henson as Bishop of Hereford.
By a singular coincidence, the late Dr. Kennion, as
Bishop of Bath and Wells, who from like ancient pre-
cedent has the right to support the Sovereign on the
left hand, was also present with our Bishop at both
Coronations.
The Bishop recorded his impressions of these two great
occasions in two little pamphlets written for private
circulation among his friends. ^ By gracious permission
of His Majesty we are allowed to reproduce portions of
these accounts, partly in precis (but using the Bishop's
language), and partly altogether in his own words.
The personnel on the two occasions was very different.
^ Recollections of the Coronation and Recollections of the Coro-
nation of King George V and Queen Mary, by "' one of the King's
supporters."
"SUPPORTER" TO THE KING 259
In 1902 King Edward was convalescent after a serious
operation. In 1911 King George was " bronzed like a
sailor and looked perfectly well." In 1902 Dr. Temple
aged and weak, yet " a noble figure," was Archbishop
of Canterbury. Dr. Maclagan, Archbishop of York,
and Dean Bradley of Westminster, were also old and
stricken in years. In view of the King's delicacy, the
Sermon and the Litany were omitted. In 1911 our
present Primate, hale and vigorous, was the chief
minister at the great service. Dr. Cosmo Gordon Lang,
the young Archbishop of York, was preacher ; and Bishop
Ryle, lately come from Winchester, was Dean.
Coronation of King Edward VII and Queen
Alexandra
The personages in the great drama assembled in the
Annexe, " a brilliant forgery " of a great temporary
baronial hall, much larger than the Castle Hall at
Durham, though much lower, hung with tapestries and
armour, outside the west end of the Abbey. Here was
a crowd as many- coloured as costume could make it :
Peers in throngs; Knights of the Garter in full dress;
Canons of Westminster and officiating Bishops in copes ;
Chaplains to the King in scarlet cloaks ; pages picturesque
in full eighteenth-century garb. There were many ladies
also in white and jewels. In the long but not dull
waiting time, since 8.50 a.m.,
" I sat and read proofs, then walked about sometimes
talking, oftener gazing. Once I went to the west door
of the Abbey to get a view of the interior and its vast
host of occupants: Guardsmen and Yeomen of the Guard,
Indian magnates. Mayors from all over the kingdom,
ladies and uniformed men past number. Organ and
sometimes other instruments breathed life the while
into form and colour."
At last the " royalties " were arriving. Very beau-
tiful was the passing of each Princess, her crimson train
borne by a white-robed lady. Meanwhile the great
260 THE LIFE OF BISHOP MOULE
Procession had to be organized. The Earl Marshal's
voice was often heard calling out the bearers of the
Standards, the regalia, the swords : " Duke of Somerset,"
" Duke of Argyll," " Marquis of Londonderry," " Earl
Roberts," and the like. And the Bible, the Paten, and
Chalice were duly taken by the Bishops of London
(Winnington-Ingram), Ely (Lord Alwyne Compton),
and Winchester (Davidson) respectively.
" At last, a little before 11.30, the roar of cheers
outside told us that the King and Queen were at hand.
Then suddenly, after a long array of English, Indian and
Colonial horsemen, and royal carriages, that wonderful
State coach, worthy of old Spanish splendour, came into
view swaying on its springs. The Queen first, and then
the King in the long robes of crimson and ermine alighted
at once. The King showed a grave cheerfulness, and
walked with perfect ease and strength. The Bishop of
Bath and Wells and I were kindly welcomed to his room,
where there was a long interval of waiting, as the Queen's
procession had to be formed and go up the church before
the King moved. . . .
" At last the moment came. The King passed into
the vestibule, the pages and two great officers of the
Court took up the robe, and we, the two Bishops,
placed ourselves beside the King and proceeded into
the Abbey. I saw literally nothing. Circumstances
seemed to concentrate not only thought but sight. . . .
The Westminster boys chanted out their ' Vivat ' loud
and clear above us. Beyond this I have no certainty
about the musical accompaniments to the entrance of
the King. So we traversed the Choir. I stepped
behind the King's chair of Repose. Lord Londonderry,
sword-bearer, was just east of me, and above were the
Canons of Westminster.
" Now the Archbishop called for the Recognition.
At first his voice was faint, no doubt with emotion;
the word ' Sirs ' sounded like a loud whisper. But with
every syllable there was more force, and the whole multi-
tude must have heard the great appeal. It was met
instantly with a chorus of ' God save King Edward '
(in which I must own I scarcely found voice to join,
feeling was so strong; I hope the King did not think me
disloyal); and then organ and choir and trumpets
(C
SUPPORTER" TO THE KING 261
struck in with a mighty peal, sounding as music sounds
in Westminster Abbey, every note a harmony."
The Service of Holy Communion now began, the
Arclibishop ministering at the North end of the Lord's
Table. . . . The Questions and the Oath followed. The
Archbishop, guided down the steps by the Bishop of
Winchester, put the solemn questions. The answers
were given in a voice of singular clearness and grave
force, audible everywhere. After the last answer, the
Bible, open at the Gospels, was brought from the Holy
Table, and the Scroll of the Oath; and the King, in
that firm and audible voice, spoke out his promise,
kissed the Book, and somewhat deliberately signed
the Scroll. The Veni Creator, then sung, never surely
sounded nobler, and the solemn supplication was seldom
sent up from more deeply moved hearts.
After this the Archbishop said the Prayer of Conse-
cration over that quaint and very ancient vessel, the
bird-shaped Ampulla of anointing oil; and the historic
anthem " Zadok the Priest " was sung. Then the King
rose, and, divested of the long crimson robe, walked in his
court dress, "we escorting him," to the Chair of Scone,
wonderful with legend and history. Four Knights of
the Garter stood there, holding a gold woven canopy
over the chair on silver staves.
" We the two supporters, stood beneath it and
watched the Archbishop approach, led by the Bishop of
Winchester, and with them the Sub-Dean ^ holding the
Ampulla and Spoon. He acted almost throughout
for the Dean ^ (my well-remembered Chief at Marl-
borough thirty-five years ago), but the Dean walked
beside him, as if to claim his place and part."
The Archbishop then anointed the King, head,
breast and hands, saying the prescribed words in a strong
voice, from a large scroll held up beside him by the
Bishop of Winchester. This was the plan all through.
The Rev. W. J. Conybeare, in scarlet cloak, stood with
1 Canon Duckworth. 2 Dr, Bradley.
262 THE LIFE OF BISHOP MOULE
a sheaf of scrolls, and stepped forward with each as
needed. " I held the Ampulla and spoon as the Sub-
Dean touched the spots where the oil had been applied,
with cotton wool from a little gold woven bag at his
side." The King now knelt at the faldstool as the
Archbishop spoke the solemn and beautiful Blessing.
A series of interesting ceremonies followed, robing the
King with the quaint but splendid cloth of gold, the
Supertunica, the Spurs of Knighthood, the Sword of
State, omitting the ceremony of Girding, as unsuitable
so soon after his recovery. But he passed the sword
over to his left side, leaning it against his throne as
equivalent to girding.
" The King seized the chance of a pause here to lean
forward and say to the Archbishop in the kindest way,
in an audible whisper, ' I trust your Grace is not over-
fatigued.' The brave Archbishop smiled brightly and
said his fatigue was a mere nothing."
His Majesty having been then endued by the Sub-
Dean, Bishop Moule and others, with the superb Imperial
Mantle of pure cloth of gold and with its Stole, the
" Armilla," received into his right hand from the
Archbishop the great cross-crowned Orb. After this
the King was wedded to his people, with a ring, used,
as the King said, by King William IV, and put by
the Archbishop on the fourth finger of his right hand,
followed by the Glove and the two Sceptres.
The climax was the placing of the Crown on his head,
with the bursting shout " God save the King," after
which amid glorious music the Peers as by one act set
their coronets on their heads. The Bible was then given
with solemn appropriate words into the King's hand,
and three pregnant and majestic benedictions followed.
The Te Deum which should be sung here was left for
the sake of the King's strength till the close of the
Service.
The King, supported by his two Bishops, with the
naked sword in front, went now to the " Theatre," when
"SUPPORTER" TO THE KING 263
homage was paid by Bishops, Princes, and other
Temporal Peers in due order.
"More than one touching unrehearsed incident took
place. . . . When the Archbishop kissed the King's
check, His Majesty grasped the old man's right hand ;
the Archbishop kissed the King's hand, and the King
instantly returned it on the Archbishop's hand, a beau-
tiful and most unpremeditated act. . . . The aged
Archbishop's strength then failing, he almost sank at
the King's feet as he knelt. In a moment the King
grasped his hand, and two or three of us helped to lift
our Chief up. He rose bravely and walked back to his
seat, helped by the Bishops of Winchester, and Bath
and Wells, getting leave from the King. For these few
moments I was left standing alone with the King."
The centre of interest then shifted to the Coronation
of Her Majesty Queen Alexandra, who moved from her
Chair of Repose, supported by the Bishops of Norwich
(Sheepshanks) and Oxford (Paget), and her train-bearers.
Four Duchesses held the gold canopy, ** a lovely picture."
The Archbishop of York with clear and measured voice
placed the Crown on the royal lady's head, and then the
most charming sight of the day was seen. The multitude
of Peeresses filling the whole floor of the North Transept,
at the same moment, and as by one movement, put on
their coronets. " One instant we saw countless pairs
of white arms lifted to the heads ; the next they slowly
fell, and all the heads glittered with their crowns.
Strangely graceful and radiant it all was." In another
moment the Queen came, passing down the Sacrarium,
to her Throne on the " Theatre," crowned, and bearing,
like the King, two sceptres. As she passed him on his
throne she bowed, and at that instant he stood upright
and saluted her with chivalrous reverence. Both King
and Queen removed their crowns as the Holy Communion
Service began, the Archbishop and the Dean, " two aged
Ministers of Christ," administering the Bread and Wine.
At length all rose, and the King by the South door,
and Queen by the North, passed behind the reredos to
264 THE LIFE OF BISHOP MOULE
St. Edward's Chapel, for rest and refection. The
King was there met by a Court officer with a basin of
soup. He refused it and sent it at once to the Arch-
bishop, with the hope that it would refresh him.
" A little later we heard from the Choir Transepts a
voice (some thought it the Duke of Connaught's) calhng
for three cheers for the King, and then for the Queen.
The response, strange as it might seem to cheer in
Church, sounded majestic as we listened from the Chapel
— long waves of echoing sound."
" At about 2 p.m. the Queen's procession had passed
down the Church, and we prepared for the King's."
The March began. It was a wonderful progress. Slowly-
down, past the ** Theatre" and vacant Thrones, past
the three royal Princes, and the ranks of Lords behind
them, between the thronging sides of the Choir, and then
the Nave. Organ and choristers sang aloud, and all
the while there was one long and joyful acclaim from
Stalls and Galleries, and all heads bowed to King Edward
on his way, and he returned the greeting step by step.
" I have only a mingled consciousness of most that
I saw : I remember well, however, the turbaned Orientals
in the Nave stalls close to the door ; some stood motion-
less, others deliberately clapped their hands, with
delighted looks. . . . The royal carriage moved away
amid thunders of cheering, and trumpet notes of ' God
save the King,' and the peal of bells. The Queen looked
calm and restful, and the King royally happy, and
perfectly well."
The Bishop closes his vivid description by saying,
" This is a simple narrative for friends. But indeed I
ought to be grateful for such a sight, of such a scene, so
vast, well ordered, splendid, so full of a mighty history,
and the possibility of a wonderful future in the mercy
of God : and so richly filled, alike by its solemn delay ^
and its glad accomplishment with the sense of the
power and grace of the King Eternal."
1 The Coronation was postponed, owing to the King's sudden
illness, from June 26 to August 9, 1902.
(t
SUPPORTER" TO THE KING 265
Coronation of King George V and Queen Mary
As before, the Bisliop of Diirliam had to attend several
rehearsals, some with a "" deputy King and Queen "
and make-believe swords and sceptres — " when there
was an occasional slight touch of the grotesque. It was
hard to mimic reality with perfect seriousness when the
reality was so soon to follow ; the rehearsal of the Homage
in particular had its amusing side." Another day was
very different. Their Majesties came privately and
for wxll-nigh two hours went minutely into their parts.
" Nothing could be more friendly, and at the same time
more thorough and practical, than their Majesties'
questions, suggestions and remarks. Again and again
the King's cordial and sometimes humorous cheerfulness
broke out, to everyone's pleasure. As he graciously
shook hands at parting he said, ' I am sure everything
will go perfectly right.' "
June 22, 1911, was ushered in early by the distant
drum-like royal salute. " We left our hosts about
7 a.m., I carrying my cassock and rochet and the beau-
tiful cope given by the ladies of the Diocese in 1902.
It w^as a slow^ pilgrimage to the Abbey, held up by the
dense mass of Coronation ' traffic' We did not enter
it till 8.50." The two hours' interval glided away fast.
The throng was brilliant, full of suppressed and volumi-
nous talk, e.g. two tall, vigorous, grey-haired and
splendidly accoutred Gentlemen-at-Arms were discussing
the origin of matter. " I got on my robes, and putting
shyness in my cassock pocket I walked about, watching
the brilliant throng, and listening to noble music that
breathed soul into the scene. Every European State,
and India, Japan, China and Abyssinia had its part in
that array. At 10.30 the peal on St. Margaret's bells told
us the procession had started, and at that moment,as one
of the King's young pages, delighted, said, the sun burst
out brilliantly. In due time the royal coach was opened
to let the King and Queen descend and enter the Annexe.
" All agree that a high, grave, reverent courage
marked the aspect of those two true servants of God and
266 THE LIFE OF BISHOP MOULE
of their people. ... As the Queen's procession ad-
vanced we heard the Westminster boys shout their
strong, \'ivid, musical 'Vivat Regina Maria ' (I was
pleased to hear the old-fashioned pronunciation) ; and
then soon our signal came. Keeping step with the King,
dimly aware of multitudinous surroundings, but greatly
aware of hirriy we passed up Nave, Choir, * Theatre ' — past
the Queen on her Chair of State to the King's own Chair.
In a moment, as by instinct, I passed behind the Chair to
take my place at the King's right hand. To the right
stood Lord Roberts, The Duke of Beaufort and Lord
Kitchener. ... I suppose the ' Recognition ' is a very
old survival of the free Saxon warriors' free choice, and
free acclaim of their Chief. The King, at his own express
instance, advanced far forzvard so as to stand in full view
of Choir, Transepts, and Sanctuary, so presenting himself
to his people. A great shout, ' God save King George,'
* Long live the King,' responded each time to the
Archbishop's question, ' Were they willing to do him
homage ? ' Faintly from outside came a great shout of
people in the streets. The King and we now returned to
the Chair of State for the Litany chanted by the Bishops
of Bath and Wells (Kennion) and Oxford (JPaget)."
The worshipping character of the occasion deepened
as the Archbishop began the Communion Office. For
as the ordination or consecration of Deacon, Priest or
Bishop, so the Coronation of English Kings is a rite
entwined with the great Sacrament of Passion and Re-
demption. After the Creed, the Archbishop of York
was seen, already in the pulpit.
" It was a perfect sermon, only six minutes long,
admirably delivered, weighty in every sentence. The
glory of service was its theme; the service of God, in
serving man; the call to the highest, in the footsteps of
the Most High who humbled Himself, to see in the
Crown the symbol of supreme self-sacrifice." ^
The Questions and the Oath followed, and then,
still recalling the rites of Ordination, the " Veni Creator "
was chanted, and the Prayer of Anointing. King George V
stood erect, slight and spare, disrobed, but as kingly as
1 The text was, *' I am among you as he that scrveth."
Luke xxii. 27.
"SUPPORTER" TO THE KING 267
ever. " We eseorted him to tlie venerable Chair of Scone.
The gold-elotli Pall was held over him, the staves
carried (very truly and evenly) by four Knights of the
Garter. During part of the Anointing I held the
Ampulla." The Vesting of the King — that remarkable
action — by the Dean of Westminster followed. *' There
were no accompanying words, but surely the acts were
symbolic of the King's entrance upon — may we not
almost say ? — royal Orders. The King as religious Minis-
ter was now also armed as a Christian Knight . . .
with spurs, and the sword, not of State, but of Justice."
. . . Next came " the Investiture per Annulum et
Baculum, by Ring and Rod." " Just before the delivery
of the Sceptres, which now took place, the Duke of
Newcastle (as Lord of the Manor of Worksop) stepped
between myself and the King, and offered the traditional
gift of an embroidered glove, which was put on, drawn
off, and returned to the donor."
The Archbishop next approached the Holy Table,
on which lay the " Crown of St. Edward," for a sapphire
once owned by the Confessor adorns it. He raised, and
then laid down again, the heavy mass of gold and gems,
saying the short uplifting prayer, and then walked
towards the King, followed by the Archbishop of York
and other ministering Bishops. The Dean held the
Crown upon a cushion, and another cushion w^as also
brought bearing the Imperial Crown, from which flashed
the great African diamond. (This was silently substi-
tuted for the Crown of Edward by the King himself,
shortly after the crowning act, as a physical relief, as
it was of much less weight.)
Now came the mighty climax of the ceremonial. The
King vested, anointed, belted and spurred, espoused
to his kingdom by the ring, holding the sceptres of power
and mercy, received at length the final consecration of
the Crown, set with solemn deliberation on his head by
the Archbishop.! This was the signal for a mighty
1 Lord Crewe, as Bishop of Durham at the right hand of
King James II, would witness a very different scene, described
by the garrulous Bishop Burnet, no friend of King James, in
268 THE LIFE OF BISHOP MOULE
outburst of jubilant repeated shouts, " God save the
King," and every temporal Lord at the same moment
set his coronet on his head.
Next came an incident comparatively modern (1689),
but of profound import in its simple dignity. The Holy
Bible, lying massive on its cushion, was held before the
King for his acceptance, with these few weighty words ;
" Our Gracious King, we present you with this Book,
the most valuable thing that this world affords. Here
is wisdom; this is the Royal Law; these are the lively
oracles of God."
" It was at once a contrast and a complement, as
significant as it was majestic, to the feudal ceremony
before and after."
Then did the Archbishop " solemnly bless the King,"
and turning to the congregation at large, he prayed
blessing on them and the whole Realm. So closed the
rites in and around the Chair of Edward.
" King George V rose, crowned, sceptred, robed with
resplendent mantle, and we escorted him westward up
the steps to his seat of state on the ' Theatre,' prelates
and peers stretching out their hands to him as if to lift
him into his place."
" Now again the feudal ages seemed to live before us.
It was time for the Homage; one by one the Chiefs of
the Orders knelt at the first step, mounted to the King's
footstool, knelt again, spoke the solemn promise of
fidelity, touched the Crown, kissed the Sovereign's left
cheek, and withdrew — a withdrawal that had cost some
his History of his Own Times. " As soon as the King had put
his affairs in method, he resolved to hasten his Coronation, and
to have it performed with great magnificence. Both the King
and Queen resolved to have all done in the Protestant form and
to assist in all the Prayers. The King, however, would not
receive the Sacrament, which is always a part of the ceremony "
— (in this omission he stands alone of British sovereigns with
King John). " All things were gay and pompous in appear-
ance, and yet on the whole it did not look well, though the Queen
and Peeresses made a very graceful figure. The Crown was not
well fitted for the King's head, it came down too far and covered
the upper part of his face ; the canopy over him broke, and
some other smaller things looked a little unfortunate, and by
people of superstitious fancies were magnified into ill omens."
"SUPPORTER" TO THE KING 269
rehearsing to avoid accident, as each man must keep
his face to the King as long as possible, and must think
also of his own robe.
*' First came the Archbishop ; and we Bishops, wherever
in the church we were at the moment, all knelt and said
the words with him.
" And then, before all other acts of homage, there came
forward from his chair in the Transept, grave, earnest,
almost anxious of look, a model of pure, true boyhood,
the Prince of Wales. AH the while the Anthem ' Rejoice
in the Lord ' was resounding, but where I stood I could
hear every word of the Oath as he read it on his knees
before his father — that most moving promise, to be
' your liege man of hfe and limb, and of earthly worship :
and faith and truth I will bear unto you, to live and die
against all manner of folks, so help me God.' The
Prince, ' ingenui vultus puer, ingenuique pudoris,^ duly
touched his father's Crown, and kissed his cheek, and
then the King drew him close, and kissed him — a father's
kiss, no mere feudal greeting — and the boy kissed his
father's hand, and went his way. It was a momentary
scene, but beyond words beautiful."
The Duke of Connaught followed, vowing fealty to his
nephew, and then came the Premier of each order, and
the Homage was over.
The Archbishop here " left the King on his Throne,"
for he was now, at the Holy Table, to crown the Queen.
This was done in 1902 by the Archbishop of York, but
that arrangement is not traditional. It was sanctioned,
so King Edward expressly wished it to be understood,
for that time only. Archbishop Temple's age made
it fitting that his just less aged brother. Archbishop
Maclagan, should relieve him. "To us of the Northern
Province it would have been welcome if the use were
otherwise. But we w^ere honoured in the person of
our Primate by the committal to him of the Sermon, and
his admirable use of the opportunity."
" The King had resumed his sceptres, and in order
to do this gave his Serviee-Book into my hands. During
the beautiful rite that followed I took care to hold it
well within the King's sight, so that he might follow the
270 THE LIFE OF BISHOP MOULE
words. When, later, His Majesty stood up to descend
the steps for Communion it was my charge (carefully
arranged for like many other things) to move the large
footstool so as to leave him free. To do so I laid the
open book down for a moment on the carpet, and I
believe that this occasioned a story that ' the Bishop
dropped the King's Book ' !
" I do not describe the Queen's Coronation, for it was
impossible to see details across the throng of the Queen's
supporters (one of them was Lord Durham as sword-
bearer). The words of the rite are singularly fine, not
least the last (due I believe to Tillotson, 1689), praying
for a full blessing on ' the powerful and mild influence
of her piety and virtue.' But we could and did see the
beautiful procession of Duchesses advancing to hold the
staves of the Canopy over Queen Mary at her anointing ;
and then that charming and arresting sight, the moment
after the crowning, when the host of Peeresses in the
North Transept, at a signal from a herald, who stood
where he could see both the Queen and them, all as by
one action raised their arms and set their coronets on
their heads."
The great group at the East end now formed into pro-
cession, and the Queen, crowned and supported by her
Bishops, Oxford (Paget) and Peterborough (Carr Glyn),
passed in front of the King's exalted seat to her own,
only less exalted, on the dais. As in 1902, so now, the
King rose in honour to his most queenly wife, while the
Queen curtsied deep and gravely to the King. Her
fair train-bearers did their reverence too, " as when the
wind sways the standing wheat." " Then she sate her
down, and we saw them both in their full state, regal
and gracious, with faces calm, strong and manifestly
conscious of the source of sovereignty."
The Anthem sounded, " O hearken Thou unto my
calling," and the King and Queen descended for their
Communion, their crowns being solemnly removed by
their wearers, and set each on its large cushion.
" The King's was taken by Lord Carrington, but he
soon, as Great Chamberlain, had to place the ' oblations '
of embroidery and gold in the King's hand, and I stood
"SUPPORTER" TO THE KING 271
ready to hold cushion and crown while he did so. It was
no trifling weight, so massive was the cushion. Strange
to say, I suppose because of the peculiar state of thought
and feeling, I cannot recall a single detail now of the
glories of that wonderful crown. But it is a moving thing
to remember that for this short space I bore it at my
Sovereign's side in that holy place. On two other
occasions in the service, but I cannot now distinctly recall
when, I carried for a few minutes the Sceptre of Justice."
The King and Queen, having received the Holy
Communion, returned, crowned, sceptred, and attended
to their Thrones, there to kneel till the close of the office.
Then arose the Te Deum, full and glorious, and the
Sovereigns passed meanwhile, each solemnly attended,
into St. Edward's Chapel behind the reredos, to rest and
prepare for the Recess. " Again and again and again
the mighty English triple cheer swelled through the
Abbey ; it seemed like a resounding echo of the shouts
of 1902."
In due time the two Processions were formed; the
Queen's first, and then the King's.
" So we moved once more along that wonderful lane,
over the glorious carpet of solemn blue, conscious of
the innumerable presence round, thousands of eager
gazers intent on one man, who stepped between us like
one less aware of the nearness of a multitude than of
the Prince of the Kings of the earth.
" We found ourselves soon in the Annexe and at the
King's vestry door. There he presently invited us in,
quiet and cheerful in a kingly way, and spoke words of
friendly thanks for ' the care we had taken of him.'
" The State carriage was at the door, and ere long we
had seen our Sovereigns seated, in their crowns and
robes, setting out on the wonderful returning triumph.
" All was over.
" Then followed a long and not unamusing waiting
at the Annexe door for our carriage. At length our
turn came, and we returned for much-needed rest.
The service ended about 1.35, but it was nearly five
before we got home, thoroughly tired, to be sure; but
who would not be tired for such an experience of historic
glory and consecrated greatness ? "
CHAPTER VIII
THE BISHOP AND THE GREAT WAR
" A FRIEND of mine," says the Bishop, " not long
ago stood with a group of British officers on our trench
front, near the field of Crecy, and told them how the
Bishop of Durham, fully armed, took his part in the
battle of 1346. ' Ah,' said one, ' Church leaders were
of some use in those days ! ' " i
And all through the awful days of the Great War, the
gentle-spirited Bishop of Durham, " fully armed " with
the panoply of God, took his part, and was a leader of
some use indeed.
His ceaseless eagerness for the cause of right and
justice; his patriotism; his proud devotion to the
fighting men ; his ministry to grief- stricken hearts ; and
his manly, sportsmanlike interest, — all came out in
various ways.
In the summer of 1918 he was at a garden meeting of
the Bible Society, when a well-known Quakeress chal-
lenged him to state " how and when war was ever
justifiable." All within earshot listened keenly as, in
his usual courtly manner, the Bishop pointed out several
fallacies in the Friends' attitude toward the general
question of Armaments. The lady, rising from the table,
said with excitement, " But, Bishop, we Friends have
principles, and have held them for many years, and
cannot, will not, forsake them." The Bishop drew
himself up and said, " Madam, may I remind you that
we too have principles, and a conscience. One thing
more, and only one thing will I say. Two days before
England entered this war, I had sent out a letter to
1 Auckland Canlle, p. 10.
272
THE BISHOP AND THE GREAT WAR 273
every parisli in my Diocese, in wliicli I declared it was
England's plain duty to defend l^elgium, even though such
a step would mean declaring war on Germany." Turning
on his heel the Bishop left the lady still expostulating.
When the *' Man Power Act " raised the military age
to fifty-one, the Bishop, acting with the other Bishops,
wrote to the clergy of the Diocese under fifty-one,
" inviting them to place themselves if they will, after
solemn consultation with conscience before God, as nearly
as may he in the position in which they would have been
had their proposed conscription become law. . . . Every
case will be considered on its merits . . . the claims of
spiritual work in the parishes must come first. . . ,
" As regards the combatant service, I have held from
the first that only extreme necessity can justify the
ordained man in offering for it. My mind is still the
same. But I am bound to think that a ' necessity '
does now seem at our doors. Those who offer shall
have my blessing, though it will be given with a heart
awfully conscious that only a need unknown till now
can bring about the position. . . .
" If I know myself, I should, were I twenty-five
years younger, have made the offer of service which I
invite others to make.
" The sacred causes of Right and Home, placed in a
peril unknown in all our past history, as regards its
bulk and nearness, alone can justify my call."
One of the very best incumbents answered by telling
the Bishop that he was a conscientious objector. The
Bishop replied :
*' May 8, 1918.
" My dear
" Your letter has been read — I will confess with
deep regret over a view which I can by no means share
— with, I trust, every sincere desire to see the Lord's
mind and will in the matter, but with deep and unfeigned
respect for you and the strong fidelity to conscience
breathed by your whole letter.
'' I say nothing as to our divergence in views as to
primary principles. I am only concerned now to express
my personal attitude, which, however, you will not
have doubted.
274 THE LIFE OF BISHOP MOULE
" It is a very difficult problem what course to advise
as to your making your position known. I think you
will agree with me that on many accounts it is not
desirable that your attitude should be ' noised abroad,'
while, on the other hand, you are not averse to its
being known in any necessary degree.
" I think you should, briefly and without argumenta-
tion, state the fact of your non possum in reply to the
inquiry circulated, and later perhaps . . . you may
think it well to put a brief and guarded statement
(possibly you may let me see it beforehand) into your
Magazine.
" Believe me as ever,
" Sincerely yours,
" H. DUNELM."
In his June Magazine the Vicar wrote :
" During the past years of the war my convictions
have steadily grown stronger that the one sovereign
remedy for the evils attendant on the present phase of
the world's progress . . . can only be found in a com-
plete acceptance of the principles taught and practised
by our Lord Jesus Christ. . . .
" Therefore I feel that to wage war is to pay homage
to Satan, and to set up the ensign of fear and mistrust
when only the standard of the Cross and the law of love
can really conquer.
" With these convictions I could not offer to take
part in what I believe to be a wrong method of building
the Kingdom of the Heavens here upon earth.
" As the clergy are still exempt ... I could, of course,
sit still and say nothing, but I feel it only fair to myself
and others that it should be known I refrained . . .
because I cannot harmonize the old way of ' an eye for
an eye ' with the new commandment, ' Love your
enemies.' I cannot square the way of war with the
way of Christ."
The Bishop's comments on this letter are :
" May 18, 1918.
" My dear
" As you well know, I am quite unable to go
with you in your interpretation of our Lord's precepts,
which primarily affect the individual, and not the
THE BISHOP AND THE GREAT WAR 275
orpfanized community, whose organized multiplieity
brings in quite new conditions.
*' J3ut your convictions arc your convictions. And in
your draft letter you have expressed them clearly,
gravely and quite temperately. You will, of course,
put the letter just as it stands into your Magazine. It
should win you nothing but respect for your courage of
conviction and balance of expression.
" If I may suggest, I would advise no allusion to my
having seen it. This would inevitably in many minds
produce the impression that I personally concurred to
some extent in the statement and conclusion.
" Meanwhile my warm regard and respect is only
enhanced by the ' manner ' of your letter.
" Yours ever in the Lord,
" H. DUNELM."
An undated autograph letter intended for the Press
sets out his view on this question most clearly :
" Sir,
" Love your enemies.
" It may be worth while to call attention to a
certain confusion of thought which attaches, surely, to
some applications, to international matters, of this
precept of our Lord. I take it that its Divine weight
and force is to be received by the individual as unre-
servedly as can well be stated. And very little, if any,
reserve should attend its incidence upon such bodies of
individuals as are held together by spiritual ties only,
or mainly, like the first disciples, for example.
" But when the case of an organized State is con-
sidered, elements enter the problem which do call for
large reserve, certainly if the precept is to be explained
as forbidding hostile action by the State against another
State, and denouncing indignation and resolute resistance
as sinful.
" There is no strict analogy between such a com-
munity, how^ever much, and however rightly, to a certain
extent we personify it, and a person. The State is not
really a personality, but a vast complex of personalities.
It is such a complex that its organization in large
measure exists on purpose that the community may
unitedly safeguard its individual components in their
individual interests and liberties; and particularly its
276 THE LIFE OF BISHOP MOULE
weaker components. From this point of view the State
is morally right, is morally bound, to take indignant
action against another State if it violates or threatens
its own members in their lawful interests. We are
nowhere commanded to love other people's enemies as
such. Where others are concerned a wholly new element
enters the scene. A ruffian maltreating a child is
emphatically not to be loved by me, but to be by all
possible means quelled and punished. And the State
is, in a sense, the third party called so to act when its
members suffer wrong and violence."
The real man wrote those words, for on one occasion
at home his friends were astonished to see the placid
Bishop burst out in flaming indignation when mention
was made of cruelties to girls in Belgium.
Pages could be filled of his activities by speech and
writings for the fighting men, for the silent multitudes
in long-drawn agony of suspense, and for mourners.
" With the Bishop of Durham's Greeting and Godspeed,"
a letter was sent on a folded card to the Durham Light
Infantry Brigade, in November 1914. And a second at
Christmas 1916.
At Cambridge in 1917, at the Cadets' morning service
in Trinity Chapel, the company and the place where " I
knelt as a freshman in 1860," seemed to rekindle his
youthful enthusiasm as he spoke to " men, men indeed,
whose link with this College is not books and sports,
but the proud discipline of arms in face of the greatest
war of human history." " The one theme was the
Lord Jesus Christ, the Man — Who claimed their sacra-
mentum militare.^' He finished with a story of a Variety
entertainment in London, for men going to the Front.
'' At the close of it a young officer voiced the soldiers'
thanks, and then said, ' We are going to France, to the
trenches, and very possibly of course to death. Will
any of our friends here tell us how to die ? ' A great
silence followed. Then one of the vocalists quietly found
her way to the front of the stage and sang, ' O rest in
the Lord.' There were very few dry eyes when she had
done." " Would you really know," he went on, " what
THE BISHOP AND THE GREAT WAR 277
that great word ' rest in the Lord ' means ? Then for
the first or the hundredth time take your soldier's oath
at His feet. He is Lord of us, dead or Hving."^
Another day, in June 1915, Durham Abbey was packed
with men and women from all over the Diocese, an
occasion described by the Bishop a few days later as
" the majestic service of confession and prayer, in
Durham Cathedral, where surely the Lord was in the
midst." He preached a sermon worthy of the occasion :
" We are here for an act of worship the like of which
has not been seen beneath this great roof for ages. . . .
We are driven to our knees not less, but more, as the
world war advances. We are all aware at last of the
great strength of the Teutonic enemy ... of his
resolution to trample right and pity in the mire on the
way ... to overcome and finally ruin England. We
know that if he can reach us in our homes nothing
will escape. At home meanwhile . . . we watch with
wonder and shame the unhappy strife between Capital
and Labour. ... So we are driven in a new sense and
degree to pray. . . . God knows there are many holy
souls who have really laboured in intercessions, and not
in vain. But oh ! as a people we have not prayed, no,
never yet. . . .
" Yes, we are here just to pray, to pray that we may
pray. We meet that we may presently depart as
missionaries of prayer, bent upon stirring up prayer all
around us till it catches like fire in the dry grass."
Then he spoke of the " holiness of patriotism, the
benediction of God upon the love of country " :
" I read, a few days ago, a long and able letter against
the patriotic idea. It affirmed that Christ the Lord in
proclaiming God as Father and men as brethren abolished
nationality. ... I boldly call this position a subtle and
most dangerous fallacy. ... It is no more sin to bar
the gates of England against German outrage, although
ideally all men are brethren, than it is to lock the home
doors within which children sleep against a midnight
burglar, though he, too, is potentially a child of God. . . .
" ' Who dies if England lives ' is fit for the utterance of
a soul whose hfe all the while is hid with Christ in God."
^ See Cathedral and University and other Sermons, XIV.
278 THE LIFE OF BISHOP MOULE
Then " reverently, tenderly, and with deep personal
humiliation," he spoke of our national sins, and closed
with an earnest appeal " in love and fear, and as well-nigh
worshipping my Mother England."
Mention, if only mention, must be made of his Christus
Consolatory a book of solid teaching that has comforted
tens of thousands; of Christ and Sorrow, the same
message in simpler form ; and of his sixteen-page Letter
of Comfort based on the comfort he had in Christ in his
own grief. As Luther said of the Book of the Revelation
of St. John, " Without tears it was not written ; without
tears it can scarce be read."
At Archangel, on St. George's Day, 1919, the Battalion
orders of the Durham Light Infantry ended thus :
"4. Message.
" The attention of all ranks is directed to the Appendix
published with to-day's orders.
Appendix to Battalion Orders No. 78 Dated 23.4.19.
The following message has been received by the Rev.
A. Simmons, S.C.F., from the Lord Bishop of Durham,
with the request that it may be communicated to all ranks
of the 2 /7th Battalion, The Durham Light Infantry :
" Soldiers and Friends,
" For the sake of dear old Durham, please accept
a greeting straight from the Bishop of Durham's heart.
" We are very proud of you. Words cannot tell
what we think of your courage, your patience, your
splendid spirit. We owe a huge debt of admiration and
gratitude to you, as you stand between us and the
awful ruin, red with blood and fire, and worse, which
we should suffer but for our glorious men.
" Numberless hearts beat with thoughts of you and
prayer for you, all over the old County. You are loved
where the Cathedral sits on its throne of rocks. You
are loved where the Tyne rolls to the sea, past Gateshead,
Heworth, Hebburn, Jarrow, South Shields. You are
loved where the ocean heaves and thunders off Sunder-
land, Seaham Harbour, and the Ilartlepools, and where
the Tees runs from the great moors over High Force to
Barnard Castle, Darlington, and Stockton, and wherq
THE BISHOP AND THE GREAT WAR 270
the Wear hastens along by Stanliope and Wolsingliam
to Howden and Witten. We love you where Auckland
Castle stands amidst the fields and pitheads of West
Auckland, and Willington, Evenwood, Shildon, Eldon,
and Spennynioor. You are thought of all over the
green plains, in quiet places like Aycliffe, Sadberge, and
Hurworth. They talk of you on all the banks and
hills, from the furnaces of Consett and the pits of West
Stanley, Annfield Plain and Leadgate, to Crook, Pelton,
Chester-le-Street, Pirtley, Houghton, Murton, Thornley,
Wingate, Shotton, Easington, Horden, Brandon, Ferry-
hill. In the name of this dear Durham, I bid you all
God's blessing. The Child of Bethlehem will yet van-
quish the spirit of war, for He is Lord of lords, ' able to
subdue all things to Himself.'
" To Him, on my knees, I commend you. This living
Christ is all in all for us men. He is our peace, purity,
strength, gladness and immortal life. He is tenderer
than woman at her tenderest. He is mightier than
man at his strongest. He is the broken heart's best
Friend, as I well know. He is the faithful heart's
glorious Captain. He died suffering that great Death,
to save us. He lives to keep us, through Faith, even to
the immortal Heaven.
" God bless you all and bring you back to us after
your fight wdth the Arctic cold and those Bolshevist
forces who represent ideas and aims so awfully destruc-
tive of all that makes life fit for living. We are all with
you in heart and prayer, and I am glad and proud to be,
** Your loving Father and Bishop,
(Sgd.) ** Handley Dunelm."
The Commanding Officer, Lieut.-Colonel Holland,
wrote in reply :
" My Lord Bishop,
" On behalf of the Officers and other ranks of the
2 /7th Battalion, The Durham Light Infantry, I wish to
thank you most heartily for your message sent through
the Rev. A. Simmons, S.C.F. It is indeed a great help
to know that those at home are thinking of and praying
for us.
" We are waiting for the White Sea to become clear,
and then we hope to sail once more for home. We all
280 THE LIFE OF BISHOP MOULE
hope that we shall have the pleasure of having you to
greet us at the port.
" At the request of the men I have had many copies
of your message typed and distributed, and they are
being carefully preserved and treasured by those who
receive them."
During a Confirmation at Hartlepool in March 1918,
the first warning of an air raid came. After service the
Colonel whispered to the Rev. Bertram Jones, " Get the
Bishop to the Rectory as soon as possible; the second
warning has come." . . . The Bishop had just sat down
to supper when there was a fearful crash.
" I ran to the front door," says the Rector, " and
quickly found the Bishop at my elbow. He was perfectly
calm and collected, watching keenly, and asking every
now and then, ' What is that ? ' 'A bomb falling,'
' anti-aircraft shell burst,' ' aeroplanes attacking with
machine-gun fire,' ' an aerial torpedo,' and the like,
w^ere my answers. He was rapt in thought and then
said, ' I would not have missed this, it is sharing danger
with your people.' . . .
" Our little maid, confirmed that evening, was proud
to have the Bishop to a meal in her kitchen. I remember
how seriously she said, ' You know, my lord, there is
nothing to be afraid of in an air raid — if you lead a
good life.'
" My little son, born just after the bombardment,
was delighted with all the noise. ' How strange,' said
the Bishop, ' to think the child has never known the
days of peace, and takes an air raid as an ordinary
event in life.' "
Next day he went round the scene of the damage,
visiting and praying with those who suffered, and
chatting with the various groups. That night he took
a Confirmation close by in St. James' Church, West
Hartlepool. The first warning came again just as he
began. The candidates (forty or fifty) could not be
told. He shortened the service, and spoke in veiled
language just what was needed if trouble came. There
>vas no haste^ yet the service was over in half an hour,
THE BISHOP AND THE GREAT WAR 281
All through, the Bishop had the air of one who was
being kept in perfect peace.
Jim Anderson, a Sunday School teacher at Beamish,
was found on the field " somewhere in France," badly
wounded, lying with the Bible given him by his Vicar
when he went away clasped to his heart. He afterwards
underwent nine operations and died in Netley Hospital.
His body was laid to rest in Beamish churchyard. The
Bishop asked to be shown the grave, and afterwards,
whenever there, he stood silently awhile beside it. He
never forgot. He has been come upon without any
previous warning standing there with bent head, and
on one occasion, driving home from a Confirmation, he
made the following verses, which he sent to the Vicar,
the Rev. J. R. Philps, saying, " I shall never forget Jim
Anderson's story."
" I bend, dear lad, above thy grave.
And faith and will grow stronger there ;
From thee, so Christian and so brave
I learn anew to bear and dare.
In life's long war for Christ and right
May I like thee still take my part,
And clasp like thee, when ends the fight.
My Bible to my dying heart."
On October 18, 1918, less than a month before the
Armistice, he writes :
" I think peace is really near. But to be a blessing,
it must be a peace secured by Germany's real sub-
mission — and I am deeply sure that she must not go
without some such retributory pains and penalties as
will mark her awful wrongdoings with a brand of solemn
condemnation."
The " Town's Thanksgiving " at Sunderland, the day
after the Armistice w^as signed, was a memorable
gathering in the Victoria Hall, when the Bishop made
one of his grandest speeches, thus reported in the
' Sunderland Echo ' :
" We were living at one of the great moments in the
story of mankind^ We looked back on certain epochs
282 THE LIFE OF BISHOP MOULE
■with awe at their greatness, at the triumph of Waterloo,
for example, but its significance was very much less
than to-day's. The German plan of tyrannical domina-
tion of the whole world had come to an end. All that
was an immense mercy — he emphasized ' mercy.' He
did not for a moment forget the glorious men who
stood between us and Ruin; the men and women at
home, who stood behind the mighty forces in the field,
on the sea, and in the air, or those who had laid upon
the altar of sacrifice their loved ones. To those who
suffered he paid his homage wdth all his soul. But let
us also thank God for having worked so wonderfully
through human means, the strong, wise statesmanship,
the wonderful tenacity at home, the glorious valour
abroad, and that grand loyalty which made English
armies perfectly willing for a great common cause to be
ordered about by a French commander. Let them also
remember there had been acts of God independent of
the co-operation of man, manifest in the readiness and
position of the British Fleet at the outbreak of war,
and also during the retreat from Mons, while who could
deny that during the last three months there had been
a definite answer to National prayer? Since August 4,
when at last the Nation knelt down in pra3^er, we had
not sustained a reverse. There was no true thanksgiving
unless it was followed by repentance and resolve. We
must reverently back up the wonderful victory God had
given. We had gained enormously by millions having
realized the greatness of England. We had also dis-
covered the grandeur of service, of liberty, of discipline.
He thought we had also ' discovered ' God. We had
been the recipients of great mercy. Now we were going
to be great in nationalism and patriotism. We shall look
out upon the world from a land we love, and strive to
be great, as God can make the weakest great, in His
faith and fear."
At Trinity Presbyterian Church, Newcastle-on-Tyne,
on January 22, 1920, the Bishop gave an address on the
occasion of the Presidential Campaign, in the Northern
District, of the National Council of Free Churches. His
subject was " Personal Christian Life, and its immense
importance for social good." A multiplied abundance
of converted lives was the only foundation for " recon-
THE BISHOP AND THE GREAT WAR 283
struction " so much talked of. In the course of a long
address, he said :
" Strange thoughts are in tlie air, even in Christian
circles, very far away from the Gospel of the Apostles.
We must all have come across, in the course of the war,
a set of opinion which makes the courageous soldier the
spiritual equivalent of the Saint, — which makes it, to
put it crudely, at least the highest probability that the
man who shed his blood for his country would go to
heaven with his robes washed in the blood of himself; —
the doctrine of salvation by service, irrespective of a
man's attitude towards God, or his sense of sin, or the
glory of his Crucified Saviour, or the necessity of His
presence and power at every turn. Again, men talk as
if the life of a vigorous social reformer were a way to
heaven independent of the Lord Jesus Christ.
" I often dedicate memorials to the fallen. No one
honours them more than I, but I invariably point out
that in the closing visions of God's Word we read of
multitudes without number who passed through tests of
courage far more severe than on the battle-field, martyrs
called to face being roasted alive rather than deny
Christ, etc. If you had asked any such martyr if he
looked for heaven as a reward of his sufferings, think of
the sanctified indignation with which he would have
said, ' HE is worthy that was slain. I am for ever to
be blessed because of Him, that is w^hy I can die with
joy-*
" I do not mean that God does not care for the brave
sacrifices our sons have made. They who enter that
world, because Jesus died, find the Father and the Son
attentive to every tear.
" I say all this to emphasize that there is no greater
fallacy than neglect of individual salvation. Personal
conversion, if only for the sake of others, is infinitely
momentous, and ^^^ll be until ' this same Jesus comes
again.'
" The thought of the glory of ser^-ice (living for other
people), which is, I think, the spiritual contribution of
this time, is not a mere substitute for the old Gospel.
It is one of the gold-mines which are all the while in
the field of Calvary, still unexplored by the Church.
" I knew a few years ago a young hewer in a Durham
pit, — I think I could go down on my knees if I met
284 THE LIFE OF BISHOP MOULE
him. He was nothing particular in the pit, except a
steady workman, but Christ so Hved in him, and shone
out of him (for he was everybody's friend), that if he
came where there was bad talk, it stopped dead till he
was past, silenced not by anything he said, but by what
he was, an out-and-out converted man to whom Christ
was everything. Such a life as that tells as nothing
else tells on the world around."
He was very proud when his godson, Mr. B. Handley
Geary, won the Victoria Cross, and wrote to him :
" Auckland Castle,
" November 18, 1915.
" My dear Handley,
" At last I write with love and delight to say
how intensely the V.C. has gladdened me, and how very
proud (an innocent sort of pride) I am of you. My
eyes are dim with (very rare) tears and my heart beats
with a very deep pleasure.
"It is such a joy to think of your dear Mother's
loving happiness. Her mighty faith and prevailing
prayer have been powerful elements in your life, and
have brought strength and victory, not in the soul's
affairs only.
" And now I know you will lay this glorious cross, as
another day you will lay a Crown, at the feet of the
Lord of the Cross of Calvary. It will be consecrated to
be a holy thing by Him. His supreme and victorious
suffering, when He not only bore the agony, but despised
the shame, turned the very word ' cross ' from a word
of frightful shame to a word of dignity and victory.
" More than ever you will feel yourself His, and His
for ever.
" I shall constantly and earnestly pray that the sight
may steadily improve.
" Blessings be on you every day and hour.
" I am your very loving godfather,
" Handley Dunelm."
Mr. Geary ^ was wounded in the war and lost the sight
of one eye. While in hospital in London he was visited
by the Bishop, who spoke of the " tremendous privilege
* Mr. Geary became Captain, lie is now Rev.
THE BISHOP AND THE GREAT WAR 285
of having contact with anyone who had been through
so much."
This chapter may fitly end with one of his latest
letters, reveahng his ceaseless gratitude to our soldiers ;
and his own ever-deepening humility, as he heard that
his words had brought a blessing to a poor girl :
" Auckland Castle ^
*^ Bishop Auckland^
''March 20, 1920.
" My dear Canon and Friend,
*' I value much the beautiful inscription in memory
of that very noble young soldier, whose death has given
his dear father a glorious and * joyful sorrow.'
" Oh may the too-forgetful heart of the community
remember indeed, with memory that stirs up the con-
science and will, such self-sacrifieers in the days to come.
" Most gratefully, too, I thank you for those words
about my Thursday night's address. That dear girl's
words are more cheer to me than she can ever guess.
" What wdth the growing sense, as the years speed to
their close, of what my life and work looks like from the
Holy One's view point, it seems more and more wonder-
ful that He should ever use me. But ' let Him send by
w^hom He will send.' Your letter has been such a lift
and help to spirit and hope.
" Ever yours affectionately,
"H.D."
CHAPTER IX
THE PASTOR AND TEACHER
" Few, I think," says Bishop Nickson, " realized how
laboriously active he really was in the parochial side
of a Bishop's life. It was this which really appealed to
him, and in which he excelled."
Once preaching at Crook in memory of Humphrey
King, a son of a former Vicar, who was killed in the war,
he said, " I am a clergyman's son, and I know well how
to a young man so placed the parish seems like a larger
family, and the parish takes him to its heart with a
family feeling." For " young man " read " Bishop "
and for " parish " read " Diocese," and the sentence
well depicts the place he had wherever he went. " He
wasn't a bit like a Bishop — he was so ' homely,' " was a
Teesdale farmer's verdict. And a pitman said to one
of the Lady Pilgrims in the National Mission, " The
Bishop — ay, he's a canny old chap."
He was thoroughly at home at parish functions, and
greatly delighted them by sitting and taking a cup of
tea with the simplest people. " One of our church-
wardens was ill " (says a letter from a poor parish),
" so the Bishop went down to his house, and prayed by
his bedside." This true pastor's heart made him take
the keenest interest in any special cases. " I had asked
his special prayers," writes one of his clergy, " for a
young actress in terrible moral danger, and this is what
he wrote :
" I have been trying to respond to your moving letter,
and to pray, oh, for more evep^eia in prayer, more
realization of the hearer ! But He is gracious, and does
not measure His mercies by our poor asking. He loves
286
THE PASTOR AND TEACHER 287
to be just asked. I am deeply interested, and if you
can ever find time, should value any further word about
the case."
A lad lay for weeks in painful illness. All he had
learned in Sunday school and choir of the things of God
seemed to blossom like a rose in his decaying life.
Towards the end he had what seemed a veritable vision
of God, Who, as he said, " told him he was to die," and
he looked forward to the coming change with the most
triumphant hope. Such a death seemed designed of
God to radiate gladness and confidence, as it surely did.
The Bishop hearing, sent this message :
" Is dear Erny Middleton still this side Jordan ? If
so give him my true love, and affectionate blessing. May
I meet him with joy, when my time comes, in the presence
of the King. Your most moving account of him has
lifted up my faith and love. It all says He is near.
He is real. I shall keep the letter w4th care."
While thus ready to minister to the poorest and
humblest, he had the comfort of knowing that he was
used of God in other spheres. Before the Birmingham
Convention Bishop Gore wrote :
" I value your kindness more than I can say, and your
books, especially Veni Creator, have been such a help
to me that I feel sure w^hat you say to us will do us a
very great deal of good."
And after it :
" Bishop's Croft, Birmingham,
'' February 16, '08.
" I cannot help writing one line to thank you for your
addresses to the Convention; they struck to my mind
exactly the right note, and made a deep impression.
There was a unanimous feeling, as far as I can judge, of
deep gratitude.
" Yours very truly,
" C. Birmingham."
Canon Barnes LawTcnee writes :
" I was Bishop Gore's guest at the great Birmingham
Convention in February '08. I asked him if he found
288 THE LIFE OF BISHOP MOULE
any of the speakers specially helpful to himself. He
instanced Bishop Paget and Bishop Moule. The latter's
subject was the Atonement, and he added, ' I should
have liked to have said some of the things myself.'
Subsequently his Chaplain, Canon Smith, told me he had
never seen Bishop Gore so moved as by Bishop Moule's
words. When the volume containing the Addresses
came, I turned quickly to see what the Bishop had said.
It was simply the old, old story, beautifully put in the
power of the Spirit, that, and nothing more or less."
And the Bishop of Norwich wrote :
" TJie Palace, Norwich,
" November 8, 1913.
" My dear Bishop,
" How nice of you to send me your book, Grace
and Virtue, You do not know how you have helped me
by your books. I have since undergraduate days been
a grateful adherent of yours.
" Yours most sincerely,
" B. Norvic."
Lord Halifax wrote :
" Hickleton, Doncaster,
" July 11, 1917.
" My dear Lord,
" How can I thank you enough for your very kind,
your most kind letter ? It is impossible, but such thanks
as I can give, I give from the bottom of my heart. The
Soldier and his Lord is indeed most moving; except
The Presence ^ and your Lordship's own letter, nothing
has moved me more for a long time. I feel indeed,
none can feel it more, that as between the soul and
God no priest, nothing external, is necessary, as Car-
dinal Newman used to say. Solus cum Solo, but for all
that, the Sacraments He has instituted, the Ministry
He has ordained, are means by which He gives His
Grace and helps the souls He has made to rise up to
Him. And when we see the lives of so many with whom
we are brought into contact, how little they love God,
or fix their eyes and thoughts on the things that are
eternal, can we afford not to make the most of all He
1 " Tfte Power of the Presence, and its Relation to the Holy Com-
munion.'' Paper read by the Bishop of Durham before the
London Clerical and Lay Union. See Appendix, p. 350.
THE PASTOR AND TEACHER 289
has given us to help our weakness — and our blinded
sight? 15ut in the thought of your letter and much
else, I ean say no more than to thank you, my very
dearest Lord, with all my heart, for all your great kind-
ness and goodness, as great as it is undeserved, to one
who is little worthy of it.
'' I am yours most sincerely and gratefully,
" Halifax."
One of the most prominent business men in the
Diocese writes :
" His letters were greatly valued by me. They
brought with them a wonderful atmosphere of peace,
which has refreshed me many times in days of great
stress. He wrote with absolute freedom, and in his
writings there was always the effulgence of his deep
personal piety, which gave him his real power."
A minister of the Danish State Church writes :
" Aaeborg, Denmark.
" This moment I have been reading your book on
Romans. I beg you to allow me to thank you for all
the blessings I have received by reading your books.
I read them again and again. My most cordial thanks
for the explanation of 1 Cor. iii. 21, etc., ' the secret of
the Presence.'
" Yours in the service of Christ,
" Anton Pedersen."
The veteran missionary, Rowland Bateman, of the
Punjab, dictated a letter from his dying bed to tell the
Bishop how he and his wife had been helped and sup-
ported by Christus Consolator. The Bishop answered ;
" March 7, 1916.
" Your dictated letter, with its signature, is a sacred
treasure to me till I too pass over to where the King of
love and glory is carrying you. My eyes are dim with
loving wonder that He should let me help you. It is
He.
" And now, bright and blissful be your passage to the
Mount Zion, to be ' at home with the Lord,' and with
u
290 THE LIFE OF BISHOP MOULE
His own beloved ones who will — what a company ! —
hail you in. Soon will He come (and you with Him).
" Yours with loving reverence,
" Handley Dunelm."
What his sermons were to the parishes he visited can
be illustrated by quotations :
" A wonderfully moving and eloquent sermon at St.
Ignatius' Church, Sunderland, Dedication Festival,
Heb. xii. 23. ' Ye are come to the spirits of just men made
perfect ' was the text, and the subject matter the
inspiring examples of St. Ignatius, Bishop of Antioch,
and Bishop Lightfoot, founder of the Church."
" It was Advent Sunday at Christ Church, Gateshead,
and he preached at Midday Communion on ' showing
the Lord's death till He come.' In a rapid, vivid way
he described the institution of the Lord's Supper in the
upper room, and its continuance, in catacombs, monas-
teries, cathedrals, churches, and ' here this morning.' And
in each case they were looking forward, showing His
death till He come ; ' so it will go on, till — oh ! by the
way. He is here ! '
" There was a holy stillness as he finished, broken
by the singing of the well-known hymn, ' Till He come —
O let the words.' At the close of the service the Bishop
thanked the choir for their help in that hymn, in a way
that cannot be described."
A volume might usefully be filled with his Spiritual
Letters of Counsel,^ but room must be found here for
one or two :
" My experience (blessed be God, it says also that
there is a glorious deliverance) amply illustrates to me
what you say of the sorrow of alternations between
fervour, and brightness in prayer, and then failure in
practical things.
" Let us begin by a quiet avowal to ourselves that
such a life is not the Lord's intention : that somehow
He is able to make us walk evenly in spite of our miserable
selves.
^ See Canon Harford's Letters and Poems of Bishop Moule,
Marshall Brothers, London.
THE PASTOR AND TEACHER 201
May I offer a few simple and homely suggestions :
1. First, as to your words about the possible advantage
of self-denial in this or that habit. I do not advise
exaetly any aets of (so to speak) invented or gratuitous
self-diseipline. Fasting has a true place in Christian
life, but it is not for all, if I am right. I don't feel sure
it is for you. But I do counsel the sort of self-discipline
which comes straight in the way of duty, a watchful
avoidance of self-indulgent habits ; such as carelessness
about giving trouble, slowness to take or (for others)
save trouble. Study an unpretending simplicity about
comforts, luxuries, dressing, etc. (I speak, of course,
utterly in the dark as to your actual ways.) Such things
are ' in the path of His commandments.' Look for Him
in the path.
2. Then, let me say, practise the remembrance that
the Lord Jesus is a Living Person, not yourself; ' objective '
to you, and therefore to be addressed, consulted, appealed
to, drawn upon, quite simply. Do you tell Him ' what
is the matter,' quite as simply as you have told me?
only, doing it at every turn, doing it (if I may say so,
this is important) just before every turn ?
" A few wrecks ago a sorely tried friend found that
very simple suggestion a mighty help, to remember
that He is just a glorified Someone else on whom care is
cast, in the way at least of consultation.
" Then, if failure does come, do you at once take it to
the Cross for pardon (real, instant pardon : 1 John i. 9),
extenuating nothing, but accepting full forgiveness ?
and do you take it to the Living Lord ' to manage it
for you ' (as an old Christian last century said) next
time? Do not look too far ahead, one step at a time.
Not, ' I will never do it again,' or even ' Let me never do
it again,' but, ' Lord keep me now, and just next time,'*
and so on again.
" Lastly, remember the facts on w^hich faith is to rest
and walk. Remember Jesus bore for you that sin, and
that, and that, the meanest, the lowest, worst sins. And,
remember your Body is the Temple of the Holy Spirit,
you have Him on the spot. Use Him. The Life of
Faith is the Life that uses the Lord.
" Now I commend you to Him, and the Word of His
Grace. Be of good cheer. We are well able to overcome
in Him."
292 THE LIFE OF BISHOP MOULE
Again to the same :
" I need not dwell on the deep sadness and solemnity
of this present problem. Everything connected with
sin, and the human heart's reluctance to submit to the
Grace of God, borders upon the region of the darkness
which is the realm of the enemy's power. And most
surely the Word of God spares no warning and no
appeal to man to fly for refuge, here and now, in this
present life, to the hope set before us. ' Stay not in all
the plain.' And the believer (who has seen enough of
the Lord's heart of love to be sure that His Will may be
absolutely trusted, in the deepest midnight of mystery,
to do right) will seek, and find grace to ' hold his peace,'
as Aaron did over his dead sons ; where no light seems
given by the revealed Word, keeping a silence which is
hard and hopeless, but submissive when He is silent.
" But meantime I do venture to suggest some thoughts
of hope and relief.
"1. Let us be sure of the eternal certainty that God is
love, and is infinitely more desirous, therefore, to save
than to condemn; is sure, if I may put it so, to take
every possible way to save, under whatever difficulty,
which will not violate His holiness.
" 2. Let us recall the countless recorded instances of
instantaneous conviction and salvation where the per-
son has all hut died, and then recovered, and has said
that, in a moment of time, ' twixt the stirrup and the
ground,' Christ was seen and accepted, unto eternal
life. One such I know of, whose after life of steady
faith and obedience, for forty years, showed the reality
of it.i
" 3. Then I would remind you that (so far as I see)
Evangelical Truth has no quarrel with the thought of
training and growth after death. I do not think that
the Scriptures (our one oracle for eternal things) reveal
purgatorial pains and the like. But I see nothing to
forbid the thought that a convert brought to Jesus in
the act of death may be, so to speak, set to learn lessons,
in the Holy Place, ' in a low form,' which the old disciple
will have learnt already, and so grow humbly, and with
an awful sense of past sin, above all of the sin of not
yielding sooner. Even Hebrews xii., ' the spirits of
just men made perfect,'' seems to me to allow this. There
1 See the story in Christus Consolatory p. 94.
THE PASTOR AND TEACHER 293
is perfection and perfection, perfect standing, perfect
freedom from temptation, while yet a great need to grow
in knowledge and likeness.
*' I think you are entitled to a holy hope that your
friend, so much prayed for, saw the Lord for salvation
on the very border line, and is in His home school now.
" May a great confidence of his perfeetness of love,
skill and power possess your heart."
Other examples of his dogmatic teaching are found
in his Primary Charge, 1904.
The Virgin Birth
"... More and more, as life advances, do I feel the
sacredness of the conscience of other men ; and the least
harshness of thought as to conscientious beliefs, how-
ever different from my own, becomes to me always more
repugnant. Who that has ever felt the agonies of
doubt, aye, the distressing pains involved often in
the mere growth of thinking, a growth which should be
lifelong, will wish to deal harshly with the mind of
another? But all this may be present in conscious-
ness, while yet we may be constrained to protest, not
that certain opinions are never to be discussed, or are
to be simply reprobated, but that plain affirmations
and undertakings, as sacred as possible, are not because
of them to be loosely treated. . . .
" Our Lord was either the Son of a Virgin Mother, or
He was not. The Creeds affirm that He was, because
the Scriptures affirm it before them. Here is a question
not of interpretation, not of consequential tenet, not
of modus, but of ultimate fact. If the fact is at best
doubtful it is quite out of place in the Creed. While
it is in the Creed, not as a comment but as an article,
it demands assent in order to recitation.
" I venture to go behind this reflection to the question
of testimony to the Virginity of the Holy Mother. We
are aware, to superfluity, of the criticisms upon it. The
first Gospel has come in many quarters to be disparaged
as history to a degree sometimes distressing in its
disrespect, and the silence of the second and fourth
Gospels is strongly insisted upon. . . .
" For me it seems pertinent to reply first, that the
294 THE LIFE OF BISHOP MOULE
largest mass of statement occurs in the third Gospel,
written by a narrator who takes pains to emphasize his
verifying care ; and that the first two chapters of that
Gospel contain abundant self-evidencing data. The
contents and style of the rhythmical Canticles, for
example, are such as exactly to suggest the transition-
time supposed; and one touch of the narrative after
another makes it at least reasonable to say that the
basis of the story may well have been furnished from
within the Holy Family — and indeed by the Holy
Mother. Note further that the Evangelists who are
silent over the Birth are silent as to the whole Sacred
Infancy and Boyhood, so that their silence as to the Birth
proves too much. Note again that St. Luke's frag-
mentary glimpses of the Infancy and Boyhood are
perfectly restrained, singularly devoid of myth-like
excrescences. How sublimely simple is the general
texture of the narrative — the turtle-doves of the poor,
the growth of the Child in wisdom, the attitude of
the young Hearer and Questioner among the Rabbis,
the home obedience at Nazareth ! Can anything be
more widely different from an apocryphal ' Gospel of
the Infancy ' ? Can anything more reasonably suggest
for the whole document a basis of contemporary testi-
mony, and a use of it, worshipping and open-eyed, by
a competent narrator?
" Then, behind all, there rises in view that supreme
miracle, the Lord. As James Mozley long ago pointed
out,i there is no miracle more properly miraculous than
the Jesus of the Evangelists, in the profound contrasts
and sublime harmony of His character. . . .
" To His surpassing glory, at once truly human and
absolutely divine, no testimony is like that of the fourth
Gospel. It does not indeed narrate the Nativity, though
it alludes (as I understand it) with a refined eironeia,
to the story of Bethlehem (vii. 42), recording the ques-
tions of the crowd about the pedigree and birthplace of
the Christ, and leaving the reader, the spectator, just
as Sophocles might do, to think how well he knows the
secrets which are hidden from the actors. . . .
" I dare to say that the fourth Gospel moves in such
a level, in its presentation of the Son of God and Man,
^ Lectures and Theological Papers : VIII., " Of Christ alone
without sin."
THE PASTOR AND TEACHER 205
that it leaves us to feel tliat a normal introduction
into Manhood would for Him be the most profound
anomaly. . . .
" To me the Sacred Birth, as the first and third
Gospels record it, and as the earliest and most inchoative
Confessions of Faith in the Church confess it — for see
Ignatius, and Justin, and Ircnaeus, and Tertullian as
they indicate, or almost quote, the formulated faith of
their early (and let us remember highly disputative)
age, — seems, the more I reflect upon it, to strike a deep
and holy harmony with the whole truth of the sinless
Incarnation of God as Man."
Old Testament Criticism
"... Nothing is more needed over our Bibles now
than first a reverent patience with the innumerable
problems which of course the Book presents, and then a
personal perusal of the whole, and of the parts, again
and again till life ends : endeavouring with humility
and pra3^er to cultivate such a worshipping sympathy
with the spirit of the Scriptures as shall make the very
letter of them at least as sacred to us as are the stones
of a Cathedral where we adore our God. I do not
want to speak as a mere obscurantist. It is amply
apparent that the thought and experience of ages,
researches into nature, revelations of forgotten history,
have to be taken into account in our interpretations.
Cosmical, geological and historical discoveries have
combined, as it seems to me, to show that the earliest
pages of the Book of Genesis are to be read, not as mere
legend, nor again as mere allegory, but as a record —
written not in alphabet, but in symbol, in hieroglyphics.
We should be as slow there to insist on mere literalism
as we should be slow to do so at the other end of Scripture,
in the final visions of Patmos. But at both extremities
of Scripture we should look for facts — in mystery. This
point of view leaves room to the believer at once for
tranquillity in face of natural and historic research (not
forgetting, meanw^hile, that research is one thing and
inference from it another) ; for a wide toleration of diverse
provisional explanations of the record, and yet for an
unshakable acceptance, as from an Oracle, of its utter-
ance to us about God and man, even as our Lord Christ
Himself accepted them. . . .
296 THE LIFE OF BISHOP MOULE
"I do not forget that large recognition has often
and obviously to be given to the presence of many
documents or ' sources ' in one writing, and to many an
after note or comment usefully embodied in the text.
But I do with emphasis plead for a reverent persistence
in the long- tried faith of the Church (our direct inherit-
ance through the Lord, from the elder dispensation)
about the vast solidity and trustworthiness of the Holy
Scriptures as a whole. Truly, if ever a tenet could
pass that difficult and sifting test, semper, ubique, ah
omnibus, it is the tenet of the veracity and the authority
of the Holy Bible. . . .
" All I can do now is to implore my Reverend Brethren,
for their very life, to deepen every day (we have all
promised to do so, before God, at our Ordination) a
personal knowledge of the Holy Scriptures . . . not
first the literary critic, but first the Scriptures, along
with prayer that He Who spake by the Prophets will
work in our hearts a reverential sympathy with that
mysterious Volume which alone in literature appears as
a Library yet a Book : the product humanly of a minor
race in Western Asia, yet never more than now the Book
of universal Man : aye, the Book of the Son of Man — the
Oracle of the Father to the Incarnate Son. I believe
that only the Christian who really knows his Bible, and,
so to speak, kneels to its study, can understand it aright,
and can judge aright, in a spiritual sense, of its nature
and its glory."
Nearness of our Lord's Return
He lived in the most triumphant expectation of our
Lord's return, " an event which will prove as concrete
and historical as the Nativity or the Passion." Ten
years before the Great War, in January 11, 1904, he
wrote these remarkable words to Miss Marsh :
" The thought of His coming gets more definite and
more bright to me as life goes on. Surely the signs gather.
Are we not on the verge of an almighty Armageddon at
last? It is then that the voice says. Behold, I come
quickly."
In 1919 he looks back to General Allenby's entry into
Jerusalem as one of " signs many and profound that
THE PASTOR AND TEACHER 297
something supreme is coming before very long.'* He
expeeted " sueh a presence of the Son of Man in the
human world, sueh a governance of our race by its one
sufTieicnt King, that an age of heavenly gold shall be
lived below the sky."
In later years he would often speak of this publicly.
Dr. MeCullagh tells how " at Etherley, in one of the most
impressive addresses I ever heard, he spoke of the rapidly
approaching end of the world. It caused a great sensa-
tion in the crowd. He spoke with sueh dramatic
intensity that some of the audience became almost
hysterical." He had not the least hesitation in so
speaking, for, as he writes to another friend, " This
expectation is a true factor in the present Christian
life." 1
^ See The Hope of the near Approach of the Lord's Return ^ an
Address at Cannon Street Hotel, Jan. 29, 1919. Thynne, 4rf.
CHAPTER X
THE SCHOLAR BISHOP
When Bishop Lightfoot first came to Durham, a miner,
seeing his thickset active frame, remarked, " They
sp'iled a grand pitman when they made yon man a
Bishop." In much the same spirit, when Dr. Moule
was appointed to Durham (as a letter in The Times
recalled), " Handley Moule's skill as a writer of Latin
elegiacs is still spoken of among the ' coaches ' with a
sort of regret that such powers should be sacrificed to
Theology." But the gift which enabled him to win the
Seatonian prize so often in youth remained with him to
the end. He was one of the greatest of epigrammatists,
and his facility in hitting on the exact right word
amounted to scholarly genius.
The aim of this chapter is to show that the scholar
was by no means " sp'iled when they made him a
Bishop." In the midst of absorbing work at Durham
his heart turned often to Cambridge, and he found
constant recreation in the ancient Classics. Canon
Cruickshank writes ; —
" He was an admirable scholar of the old school, one
who wrote and appreciated verses, but at the same time
was alive to the interests of modern research. I re-
member once standing in the porch at Auckland when
the motor was at the door; the Bishop darted into the
study and emerged with a smile upon his face, with a
well-used Virgil, which he brandished before me, and
thrust into his pocket for perusal on the journey. It
was to the Classics he owed the grace of his conversa-
tional style and his eloquence in the pulpit. He was
interested in literature of all kinds, and especially in
the development of modern poetry."
298
THE SCHOLAR BISHOP 299
He used to say that part of the curved drive in the
park at Auckland, ^vllcre the great beech trees grow,
always somehow made him think of Alccstis. He
loved to repeat, as he walked there, the passage in the
sixth JEncid about the Elysian Fields. And in his
summer holiday at Alnmouth in August 1919 he would
read with Mrs. De Vere the fifth and sixth Mneidy and
Homer, and the part of the Gcorgics which seems to have
Messianic promise.
He hears from the Master of Trinity that his own
" panel '* is to find a place in the great oriel window in
the Hall at Trinity.
'' What a place," he writes, " that Hall is to an old
Trinity man, who has lived in contact with the beloved
College to any degree for forty-five years. There I
struggled (in vain) for a Minor Scholarship in 1859.
There I used to see Whewell sit in glory in the days
when the old Prize-givings were still an institution —
and a good one; there we scholars dined, wdth a world
of distinction near us (to our self-exaltation) w^hen the
old Duke of Devonshire was installed in '62. (I remember
dear R. Burns' very loud " Hear, hear " from a corner
of the table when the Duke said that he — the Duke —
was not a great speaker.) And how vivid the remem-
brance is of afternoon dinners wdth old and dear cronies,
when we came but a little before from the boats, and of
one May after another, and its fears and excitements.
On one of those occasions I made three marks on a high
Mathematical paper by describing a telescope in popular
terms. F. Brown was the examiner, now the venerable
Rector of Houghton-le-Spring. I reminded him of
this when introduced to him at my induction in 1901,
and he answered in a voice all his own, " And I dare say
they w^ere too many." One remembrance I cherish is
of a day at the earlier Hall, when I was Dean, and (in
King's absence) had to take the Chair. On one side of
me sat Westcott and Lightfoot on the other, and a most
characteristic talk they had about aK-qvo^i in 2 Cor. v. 1."
In January 1907 he paid a short visit to Rome, and
wrote a long account of it, showing that to him Rome is
still " the city of the soul." " The heart as wxU as the
300 THE LIFE OF BISHOP MOULE
mind is still stirred sometimes to tears of indescribable
sensation by this wonderful world of history and power,
with its strata, so to speak, of periods, primeval, regal,
republican, imperial, papal and modern, often (like the
strata in geology) twisted in upon one another in be-
wildering and interesting confusion."
On his way to Rome for this visit he says, " I occupied
myself with a translation, from the Georgics, on a train
journey across Virgil's own plains of Lombardy, then
covered with snow." The translation extends to
fifty-four spirited lines, and was printed privately on a
sheet with another translation from Statius,i descriptive
of the country seat of his friend Vopiscus at Tibur, now
Tivoli. The Latin lines had been inscribed on a small
marble tablet in the balcony outside the Divinity
Professor's house in the College at Durham, placed there
by a former occupant of that Canon's stall, because the
poem, in its picture of the Villa by the Anio, " happens
1 From Statius {Silvce, I. iii. 13-23).
" O LoNGUM memoranda dies ! quae mente reporto
Gaudia, quam lassos per tot miracula visus !
Ingenimn quam mite solo ! quae forma beatis
arte manus concessa locis ! Non largius usquam
indulsit natura sibi. Nemiora alta citatis
incubuere vadis ; fallax responsat imago
frondibus, et longas eadem fugit unda per umbras.
Ipse Anien — miranda fides — infraque superque
saxeus, hie tumidam rabiem spumosaque ponit
murmura, ceu placidi veritus turbare Vopisci
Pieriosque dies et habentes carmina somnos."
(In English.)
*' O Day to memory dear ! O splendid prize
For well-pleased thought ! O wonder-wearied eyes !
The soil how genial here ! How fine the skill
Which leaves each charming spot more charming still !
Where to herself is Nature kindlier seen ?
On the swift river, lo, the woodlands lean ;
Bower smiles to bower — the features to the glass ;
Smooth waves unbroke o'er long reflections pass.
Anio himself (admire the loyal God !)
Transfigures here the temper of his flood ;
Below, above, he roars from rock to rock,
But hushes now his anger, foam and shock ;
As loth by day our Poet's peace to alarm,
/ Or break the tuneful dreams that e'en his midnight charm."
THE SCHOLAR BISHOP 801
to give a charmingly true aecoiint of the view from that
balcony over the woods and waters of the Wear."
" I have used," he writes, " two English metres to
represent originals both written in hexameters. That
noble metre, as clastic as it is strong, seems to invite now
one English equivalent, now another; according to its
use by Latin poets of widely different genius and of
periods quite as distinct as those of Milton and Pope in
our literature."
And to Mr. E. M. Oakeley he writes :
" June 15, 1914.
" There is a mysterious balance about Virgil's rhythm,
which sometimes seems to want the most dignified sort
of * heroic couplet ' to convey it. But for a continuance
the rhymeless rhythm is the true thing."
Dr. Butler sends him a copy of his Translations into
elegiacs. The Bishop, apologising for delay in reply,
says :
" You will have said to yourself, ' Poor fellow, his
literature must be nearly confined now to reading and
writing letters from (and to) more or less aggrieved clergy.
He looks at my Camence with longing but helpless eyes,
waiting for the leisure in which alone they can be really
hearkened to.' So it has been. Yesterday the quiet
hour came, and I was able to read with quiet delight,
and a sense of pure recreation, your perfect verses."
A year later the Bishop had to face a month in a
Nursing Home in London, and in writing to Dr. Butler
he speaks lightheartedly of the " gravity " of the
occasion, which he desires humbly to approach ev ©ew.
Then he thanks him for a book :
" I take it with me as a spiritual guide. If all goes
well I look forward, in the month I am probably to
spend under the rule of nurses, to a feast of quiet
reading, unwonted luxury. I am taking some books
highly unecclesiastical, e. g. Thackeray's two Antho-
logias, Greek and Latin, and Joseph Andrews, an
eighteenth-century classic I have long desired to read.
But books of a very different sort go too. Yours will
302 THE LIFE OF BISHOP MOULE
be treasured among these. Above all I hope to get
some very quiet hours over the Bible."
He says also in this letter, — " It will be pleasant to
be just told what to do and what not." He was treated
as an ordinary patient, and answered to the name of
" Number Three." Feeling convalescent he happened
to stand up, when to his amused surprise came a decisive
word of command from the nurse, " Sit down, Number
Three ! " When he told this story to the Bishop of
Wakefield at York, Dr. Eden sent him this poem, to his
great delight :
THE ENTHRONEMENT OF TERTIUS, 1915.
{The footnotes are by Bishop Moule.)
^ " Upon his terraced garden path he stood
And viewed his Park, his Beerhouse, and the wood
That chmbed above the river to the plains ;
And thought how much of glory still remains
To that exalted throne above the Wear ^
Wliere 'twas his lot the Church's rule to bear.
Back flew his thoughts : in peace Northumbria lay,
Owning the Bishop's undisputed sway.^
The fleeting shadows played on Cheviot's sides,
And Breamish ^ rolled his pebbles ; and the tides
Had girdled Holy Isle from night to morn,
And swelling chafed the pinnacles of Farne.^
There, mounted on his charger, sword in hand,
Sat ^ Antony, and guarded all the land.
Then changed the scene : in Auckland's castled halls
The learned Joseph ' mused ; and planned his walls,
And drank his coffee ; though his heart was sore
For England's faith, which was not as of yore.
For men, whose pleasures bred their pallid doubt,
Had thought by argument to leave Christ out.
Then as God gave him wisdom he wrote down —
Nature and Revelation are of One.^
1 A pretty word picture of the view from our garden walks;
a much-loved early promenade of mine, before chapel and
breakfast.
2 The Wear flows at the foot of the rock where the Cathedral
stands.
3 The medieval Bishops had almost royal authority within
County Durham : a shadow of it lasted to 1836.
* A Northumbrian River dear to anglers.
^ Islands near Holy Isle : Cuthbert died on one of them.
« Anthony Bek, Warrior Bishop, thirteenth century.
' Bishop Butler, of the Analogy. His coffee-pot is still used
in the Castle. He loved building, hence " his walls."
^ A good summary of Butler's great argument.
THE SCHOLAR BISHOP 303
So in jirocession all the stately thronfr
Of princelv Hishops socmod to puss along :
Hiiry and Ilatlicid, Skirlawe, Fox austere,
And AVolsey, Tunstall, Hut ton, all appear; ^
And gentle Cosin, open-liandeci Crewe —
Statesmen and builders, learned men and true.
Till, at the last, two Cambridge scholars came,*
Of noble mind and European fame.
Like them, with double honours,^ he was sent,
A stranger from the South — but well content
To learn and love the true and tender North,
To train their souls, and find their sterling worth.
(Yet ui his humble mind he hardly knew.
Third of that line, he would be princely too.)
But in Life's eventide the storm began
That tried his spirit and revealed the man.
'Twas his to drink the common cup, and come
Prostrate and helpless to a Nursing Home.
One touch of humbling sickness, and I see
This Prince of Church reduced to — Number Three I
Vain here to vaunt a mitre or a pall,
Peasant and peer are numbers, that is all.
Yet more : when waxing strong he stands erect
(As pleading to be treated with respect),
A gentle maid* in Nurse's cap and gown,
Whispers (but firmly), ' Number Three, sit down I *
No question then : the categoric ' must '
Demolishes all pride and pomp in dust.
He in whose presence curates trembling stand
Perforce obeys that voice of mild command.
Tertius enthroned upon his bed I see,
A mere obedient nonentity.
And yet, perchance, for those whose eyes are clear,
'Tis not the highest throne that crowns the Wear.
For, musing on the scene, methinks I see
The only greatness is humility.
Not swords and chargers, not the pride of place.
Nor lineage, nor learning's gentle grace,
Nor lusty strength — though God these gifts impart —
Are half so noble as a childlike heart.
And he who fain would win this princely mind
Must as a little child his kingdom find,
As did the ruler of this ancient see.
Content an miknown Tertius to be."
" G. R. W."
1 Bishops of the centuries from 14th to 18th.
- Bishops Lightfoot and Westcott, my two pre-eminent
predecessors.
3 Not quite correct ! [Yes ! 1. Classical Tripos. 2. Theological
Prelim. — Ed.]
* Shall we say rather " A lady kind, or strict " ? (It was
not a whisper, but a decisive word of command !)
304 THE LIFE OF BISHOP MOULE
Scholarship and fun met suddenly one day. He was
told how Bishop Lightfoot would allow himself to be
involved with his students in the age-long question
whether a pie or a tart was open or closed, and a new
student attempted to closure the debate by " the well-
known saying in the Classics, Tars est celare tartem.'^
" Oh ! " cried Bishop Moule, with an indescribably droll
look, and a voice of mock pain and real pleasure, " Oh !
I wish I had said that ! "
The following are extracts from letters to Canon
Cruickshank :
" Your love of Euripides greatly interests me. I
have always delighted most in Sophocles, particularly
in the great Theban plays. But I am sure there are
glories in Euripides far more than I have seen yet.
Milton was at one with you about him. Yet Samson
always seems to me Sophoclean.
" Your remarks about Homer and Virgil are extremely
interesting to me. I own that all my life I have more
perfectly delighted in V. than (dare I say it ?) in H., and
in these my latter days I find an almost inexpressible
pleasure in parts of the Mneid, in their absolute per-
fection of expression in the way of tenderness and dignity
and their constant hint of the author's meditative insight
into the pathos of life. I don't mean to endorse Voltaire's
epigram, but it has a fragment of truth : ' Si Hom^re a
fait Virgile, c'est son plus bel ouvrage.' I have lately
read with admiring pleasure. Sir T. H. Warren's poem,
' The Death of Virgil.'
" Thank you for sending me Mackail's lecture on Pope.
I have read it with the greatest interest, and indeed
admiration. I think I told you how from very early
days I have been quite a Popian adherent. Two
points only occur to me as inviting very modest criticism :
both in connection with M.'s notice of the almost silence
of lyric poetry at Pope's era. One is that he does scant
justice, I think, to the grandeur of some of the hymns of
which he speaks as a ' last trickle of lyrical work.'
Some of Watts's, C. Wesley's and Toplady's (a magni-
ficent lyric is the latter's piece inspired by Rev. vii.,
but then it came quite twenty years after Pope, I think)
are very noble lyrics surely.
THE SCHOLAR BISHOP 305
" Then I think he too absolutely deprceiates Pope's
own few lyrics. His twelve-year-old poem, ' Happy
the man,' is truly Horatian. And ' Vital Spark ' seems
to me really beautiful."
His speeches and articles on English poets when he
was l^ishop, with his fine taste, exact knowledge and
eager enthusiasm, rivet attention. The following is an
extract from the opening of a speech on Milton :
" In our language we have, by the admission of modern
continental students, perhaps the most perfect organ
for the expression of thought ever given to man. And
its power has been singularly illustrated in the record
of our poetry. It is remarkable that it should be so,
for the Englishman is not commonly credited with
imagination or far-seeing temperament. And poetry
implies that sort of writing which demands not only a
rhythmic beauty in the phrase, but a certain subtle
excitation in the thought behind the phrase, which is
akin to what responds in us to the mysterious spell of
music. Well, our race, against all probabilities a priori,
has, as a fact, for all its workaday character, produced a
poetry which I dare to call the most magnificent
phenomenon among the poetries of the world.
" I know something of Greek and Latin poetry,
something, though mainly in translation, of Italian
and German, and I venture to say that the Muse of
England has produced in toto a more wonderful wealth
of power and beauty than ever there. From Caedmon
(seventh century) to Tennyson (nineteenth century),
what a wealth it is, to name only Chaucer, Shakespeare,
Spenser, Milton, Dryden, Pope, Gray, Cow^per, Burns,
Scott, Wordsworth, Southey, Coleridge, Keats, Shelley,
Byron, Tennyson, Browning, W. Morris, Arnold, and a
whole galaxy of lesser but luminous names behind them.
" And Milton shines all but supreme, by Shakespeare's
side. . . . Paradise Lost, one of the supreme poems of
the world, was dictated in his blindness, sitting in an
arm-chair. It moves among angels and archangels
and all the company of heaven, yet never with an
effort ; often with a beauty and tenderness as w^onderful
as is the greatness, the sheer magnificence, of its majestic
metre."
306 THE LIFE OF BISHOP MOULE
The peroration of this speech gives a Uving and vivid
portrait of Milton :
" This pre-eminent, intellectual and artistic luminary,
this wonderful combination of the man of intense
creative genius with the man of unwearied studious
industry, is beyond parallel ; the man of wide patriotic
outlook, with the seer into heaven and hell; the stern
and even proud censor of all that is not only wrong but
ignoble, with the friend whom younger men loved to
gather round; the accomplished student of pagan
Greece and Rome, with the profound believer in the
revelation of the Bible ; the Puritan in his hatred of all
that was licentious or tyrannous, while sensitive as any
Cavalier to the charms of art, of beauty, of music, of
an almost boundless culture."
A still grander picture of the poet is to be found in the
Bishop's superb article in the Churchman, December
1908, p. 711. It would be vandalism to attempt
quotation from these eight most brilliant pages, but
they should be read by all lovers of Dr. Moule, for they
reveal in him " some sparks of a kindred genius." He
actually takes you into Milton's mind and heart and
lets you watch the man " thinking himself into the
Bible " with all his store of classic knowledge as his
mould of thought. He deplores the fact that Milton is
nowadays more " read about than read," and tells
how his own early home training in Milton helped his
development.
In Durham Abbey on Founders' Day (January 27),
as revived by Dean Henson, Milton's paraphrase of
Ps. cxxxvi., " Let us with a gladsome mind," is sung
by the assembled chapter and choir in a procession all
round the great Cathedral. Six special verses were
added by Bishop Moule, which show how much he had
caught of Milton's inspiration :
" He of old, like shepherd kind,
Did in the waste our fathers find ;
For his, etc.
Here he sped, their want to feed,
Christlike Aidan, good at need,
For his, etc.
THE SCHOLAR RTSTIOP 307
And to bless a later Ijour,
Cuthbert's spell of love and power,
For his, ete.
He bade his men a temple rear
Hoek on roek, by winding Wear,
For his, etc.
Vast and fair, a matchless frame,
Through nine ages still the same.
For his, etc.
Outward sign of heavenly truth, —
Christe's Lore hath Endless Youth,
For his, etc."
To his friend, Mr. Oakeley, he writes :
" No one before Milton wrote ' blank verse ' (strange
term !) aright, and after Milton no one like Cowper, who
me judice commanded it to perfection. He was a rare
person, unless I am wrong. He also had the very
spirit of Horace in him. And then he could touch the
Christian harp in some of the purest and most noble of
hymns."
He also wrote a valuable paper on Cowper, in which
he records an important tradition that must be handed
on here. Cowper, as is well-known, was constantly
oppressed, holy man as he was, with an awful conscious-
ness that God had eternally cast him off, the most
awful type of mania. At last it was removed, but only
at the very last ;
" I possess a precious tradition of Cowper's last half-
hour, on his death-bed at Dereham. His nephew, John
Johnson, told the story to William Marsh of blessed
memory (afterwards Dr. Marsh of Beckenham) some
eighty years ago. Marsh told it to his daughter, my
saintly and venerated friend. Miss Catherine Marsh,
who told it a few years ago to me.
" Cowper lay in extreme weakness, dying; there had
not come to him one gleam of hope, and now he was
mthout power to speak. Johnson (' Johnny of Norfolk'),
his nephew, was watching by him, and with thoughts
strongly tempted towards a blank infidelity, by the
sight of such goodness seemingly so deserted. But now,
on a sudden, there came a change. The dying face was
irradiated as with a surprise of joy, ' unspeakable and
full of glory.' William Cowper lay speechless, motion-
308 THE LIFE OF BISHOP MOULE
less, but enraptured, for the last half-hour before the
ceasing of his breath. Then did the nephew clasp the
dead man's Bible to his heart, saying, ' His faith shall
be my faith, and his God shall be my God.' "
Thus after seventeen years of spiritual despair
this true man of God, as he crossed the threshold of
death and entered into life, experienced and exhibited to
his hesitating nephew the profound truth of his own
pathetic hymn :
Blind unbelief is sure to err,
And scan His work in vain ;
God is His own Interpreter,
And He will make it plain.
Bishop Maltby, preaching before the newly-founded
University of Durham in 1837, is said to have taken as
his text, " Canst thou speak Greek? "^ But Dr. Moule
was no Greek-play Bishop. In his sermon before the
same University on " The Christian Student and his
Mind," he revealed the motive of all his own scholarship :
" The Holy Spirit of Wisdom and Understanding is
the Author of the Intellectual in man : the Soul, whisper-
ing to the Intellect its suggestion of a godly fear, bids
it look upward, as from its knees; and assuredly it
loses neither in range, nor in vision, nor in truth of
vision for that look."
1 See Acts xxi. 37.
CHAPTER XI
THE MAN HIMSELF
Multitudes all over the world who love him as a
teacher will be glad to know something of Bishop Moule
in his personal and private life.
Foremost of all they should consider well the noble,
life-like portrait of him by his successor, Dr. Hensley
llenson, uttered in his enthronement sermon — a sermon
that, apart from the reference to himself, would have
gladdened the heart of Dr. Moule. As Dean and Bishop
they had worked together on the most cordial terms :
" As I take up the great office which my predecessor
has invested with the unearthly charm of personal
sanctity," said the new Bishop, " it needs not that I
should remind a great assembly of Durham folk of his
many claims to their respectful and affectionate remem-
brance. None could be brought into personal contact
with him without percei\^ng the dominance of purely
religious influences in his character, speech and manner.
He was naturally gentle and gracious, but these good
gifts of temperament had been hallowed and exalted by
personal piety. It is natural to apply to him that pro-
found and luminous phrase of the Scripture, ' He walked
with GodJ To the rich and varied tradition of this great
See he has contributed the memory of a sanctified
character, unworldly and yet most winning, which drew
men's homage by the subtle powder of the Spirit, and
placed them under the beneficent coercion of transparent
goodness.
" There is much that might be truthfully and fittingly
said about the late Bishop. He was a fine scholar, the
master of a dignified and lucid style, one of the most
eloquent of English preachers. His knowledge of litera-
ture, ancient and modern, was wide, and his literary
judgment sound and discerning. But these gifts,
309
310 THE LIFE OF BISHOP MOULE
natural and acquired, were wholly subordinate to the
master purpose and business of his spiritual ministry.
It has been given to few men to wield so large an
authority as a director of souls. His devotional writ-
ings, both in verse and prose, were read and treasured
by multitudes who had never heard his voice or seen
his face. When I was in Sweden a few weeks ago, I was
assured that some of these writings, translated into
Swedish, were widely read by religious people in that
country. His Evangelical convictions he maintained
without compromise, and expressed them without bitter-
ness. No man could doubt either the strength of his
faith or the largeness of his charity."
Dr. McCullagh, his medical attendant at Bishop
Auckland, writes :
" He was a man of extraordinary physical vigour,
with a chest measurement some inches above the
average, and his muscular development was very good.
He was a fast and enduring walker, and I often noticed
how springy was his gait, and how easily he vaulted the
rail fence at the golf links in the park. For a few years,
under the tuition of his Chaplain, Mr. Eddison, a scratch
man, he played occasional games of golf, and with more
time and practice he would have become a good player.
Up to the end of his life he retained his muscular strength,
and regularly practised gymnastic exercises. He never
had any of the ordinary signs of old age ; his eyes were
always bright and clear, and his skin and complexion
were those of a man of less than middle age. In tem-
perament he was cheery and buoyant. Fits of depression
would come like a cloud sometimes, but soon passed
away. Otherwise he was a thorough-going optimist.
He was very easy of approach. Several of the poor
clergy were regularly helped by him."
As a young man at Cambridge he had been an expert
strong swimmer and used to row in his College boat.
In later life he rode a bicycle, and kept to it when he
could, after he became Bishop. He was very particular
about regular exercise, and often maintained that he
owed his good health in later life to the habit of daily
walking till he had broken out in perspiration. To the
THE MAN HIMSELF 311
end, if he had only a short time for exereise, he would
walk very quickly, or run in the garden, or up and down
the steep hill in the liall meadow. And his testimony
that he eould do the full work of life at seventy-four,
thanks to Mullcr's exereiscs, loomed large on the adver-
tisement page of Punch, to his great amusement.
lie kept a euriously mcthodieal Diary. A thiek
octavo book, with two columns to the page, was divided
into four spaces, in which four years ran parallel right
through many volumes. Thus on any given date he
could see at a glance what happened on that exact day
on the four previous years. The space for each day,
scarce two inches square, is filled with minute careful
writing. He noted the weather, and often his observa-
tions of the stars, etc., as well as business and family
affairs, and war news, and constant notes of spiritual
Hfe.
His life was very full, but he was never hurried, chiefly
because of his extraordinary regularity.^ His day began
on the stroke of 7 a.m. Before 8.30 chapel he always
had a time of devotional Bible reading in the study,
followed by a time of prayer, walking up and down
the North Walk of the garden. Often when it was cold
or wet he would come round to the chapel door with his
grey shawl round his shoulders, sometimes powdered
with snow. This early morning " walk with God " was
most characteristic. Canon Lillingston recalls among
early impressions, in 1887, at Ridley Hall, " the sight of
Mr. Moule walking in his garden every morning from
7 to 7.30 a.m. with eyes closed, and a shawl on his shoul-
ders, saying his prayers." The silence of nature helped
him in his devotions, and he found he could pray best
as he walked. He also found it an aid to thought and
meditation to speak aloud to God in prayer.
Thus, morning by morning, he went through his
thirteen Rural Deaneries, taking one each day, and
^ In this he was greatly assisted by his most methodical chap-
lain, the Rev. E. H. Maish, to whom he refers as " the best helper
I ever had."
312 THE LIFE OF BISHOP MOULE
mentioning every one of his clergy by name in fervent
prayer, as he paced to and fro in the old-world garden
path, bordered with alternate rose and lavender bushes,
planted a century ago by one of his predecessors. A
new fragrance now haunts its pleasant shade. As
Magdalen prides herself over Addison's Walk at Oxford,
and Pembroke cherishes the lingering memory of Ridley
in her " Orchard " at Cambridge, so henceforth Durham
will love to gaze with wistful, unforgetting eyes along
" Bishop Moule's Walk " (which was also " Bishop
Butler's Walk ") in Auckland Castle garden.
Another great secret of his saintly life lay in his
ceaseless devotional reading of the Bible — apart from
his work at it as a student. It was his practice to retire
in good time and to rise early to read it in private. Like
Bengel's midnight watcher, we would fain " wait behind
the arras to see the saint alone with his God." He
lets us into his secret in his little tract on reading the
Bible : 1
" A friend wrote to me, ' she often found the Bible
dull.' I quite understand. Ay, I have often felt so
myself. ... It may easily become mechanical, so we
must not let ' reading a portion ' run by itself. We
must look also from other sides at the interest and charm
of the Bible. It took centuries to produce, longer than
from King Alfred's days to our own King George's.
Its parts are quite different, yet it is one. Great lines
of thought run through it, the same in essence always,
about God : man : sin : judgment : mercy : about this
world, and a world unseen.
" Remember it (the Old Testament) was Christ's Book.
It will help you to go to it again, and always, with a
reverent and exploring curiosity, to remember that this,
alone of all books, was read, quoted, trusted, honoured,
loved by our Lord Jesus Christ.
" My life is a full one, but I keep time sacred each
morning for some careful reading of the New Testament.
I use a large copy, and I keep a pencil in hand to make
notes in the margin, or to draw lines of connection across
the page. I don't make it a duty to read a fixed
1 Heading the Bible, Everybody's Booklets, No, G. H.T.S,
THE MAN HIMSELF 313
quantity, such as a chapter, but to read some portion
carefully, as it comes in order.
" At night with the Old Testament I do the same.
About two years on the average carries me through the
Book. ]My mother taught me to read it through, and I
have done it all my life, till my reading seems as natural
a thing in the day as my meals.
*' Such reading often has a direct and precious
spiritual power upon me. But at least it does this — it
makes me intimate with the Bible in its largeness; it
secures my familiarity with its general spirit, and, so to
speak, with its dialect, and it promotes, of course, my
ease and rapidity of reference, so that much oftener
than not I know at once where to turn for any passage.
" There are other w^ays to find the charm and interest
of the Bible. ... I commend from my own experience.
Narratives often get a wonderful vividness by para-
phrasing them into your own language, as is done in
Dr. Weymouth's New Testament in Modern Speech.
But I strongly advise you to do the paraphrasing for
yourself. You will be richly repaid in a greatly in-
creased sense of the living reality of the passage. But
take care the alteration only affects the phraseology,
leaving the sense absolutely unchanged.
" Another method : from my own experience. Use a
little imagination, and say, ' I will suppose this Book
has only just been discovered, a new and unexplored
treasure. I wdll see what it has to say about God, about
the soul, and sin, and pardon, about mercy and judg-
ment.' If it is an Epistle, ' I will work out everything
it has to tell me about the Lord Jesus Christ, as if it
were new information about Him.' Personally I have
found this a very helpful w^ay of reading. Many years
ago I got much interest, and light, while putting together
out of the Epistles all the notices or hints they give of
the life of the Lord Jesus in His sojourn upon earth. I
was delighted to find how much I could thus collect ;
it amounted almost to a fifth Gospel on a small scale.
" Do you realise how, practically, w^e owe to the
blessed Book, and to it alone, all we really know about
the Lord Jesus Christ, and all the truths of His great
salvation? For all our certainties concerning the
historic and glorified Christ we fall back always ultimately
on the Book.
314 THE LIFE OF BISHOP MOULE
*' That Book, to be sure, is no substitute for Him.
. . . Greater even than the Written Word is the Living
Word. The soul's vital touch and union with the Lord
is direct, mystical, ineffable, it is ' in the Spirit.'
" And the old famiUar Gospels, as He becomes in-
creasingly my all, so far from seeming too famihar to
be interesting, are always proving to me more alluring.
In the course of my life I dare say I have read them all
over attentively at the very least fifty or sixty times.
But when I come down of a morning to my reading I
find myself often opening the pages with the question
asked in reverent simplicity : ' What is to-day's news
from Palestine ? '
" Yes, indeed, the story is in no fantastic sense like
* news from the Front,' of that campaign which He Who
loved us and gave Himself for us fought and won against
the whole forces of darkness.
" As I thus read the dear sacred pages first spelt out
at my mother's side, not only their holiness and divinity
come over me anew, but their profound interest and
charm. . . .
" And then I reflect, with a much moved soul, how on
that real ground really stood and walked and worked
the real, the infinitely real, Lord of the Blessed Book.
" And He is mine."
He says all this again in few words to Peggy Tulip,
who had won a Bible as the Good Conduct Prize he gave
each year to the Girls' High School at Sunderland :
" For me, my Bible seems more wonderful, more
living, more full of messages for both to-day and the
eternal to-morrow, every time I finish it again — as I
do about every two years.
" I am seventy-eight to-day. But it seems still not
long ago when my mother taught me to read the Bible.
Here in my study I keep her Bible — almost falling to
pieces with age." — December 23, 1919.
His delight in children has left us with many a pretty
story. Soon after he became Bishop, when over sixty,
he played a game of hockey in his episcopal gaiters with
some young friends, and did it with great zeal and
vigour, and in the last August of his life he competed
THE MAN HIMSELF 315
with a boy of twelve at a game of dueks and drakes and
beat him.
He is robing at All Saints' Vicarage, Monkwearmouth,
and hears that the children, gone to bed, are anxious to
see him in his robes. Two tiny mites had crept out of
bed and peeped over the banisters. Down they had to
come, for the Bishop sent for them. He took them on
his knees and counted their pink " toties.'*
Three small persons in Auckland took great interest
in " Ish," as they called him. When they heard of
Mrs. Moule's death they prayed that he might soon join
her in heaven. The Bishop wrote that he was much
touched by the " dear little intercessors' request for
'Ish's speedy translation."
They told him in a letter about their visit to the Zoo.
He answered, " I am very fond of the Zoo myself. I
particularly like looking at the lions and tigers and
panthers, and I'm sure they like looking at me exactly
as hungry little street boys like looking at the nice things
in a confectioner's window, and only wishing they could
eat them."
Margaret, who " wanted to know why he was made
Bishop " in our first chapter, has a sixth birthday, and
gets a poem " from her Bishop."
" Some gentle touch my memory pricks,
Some whisper speaks Hke watch that ticks,
' To-morrow Margaret is six.'
So let me find my pocket pen,
Put on my thinking cap, and then
Greet Margaret, again, again.
God bless you, child, and make your Day
A golden milestone on the way
By which you travel, good and gay :
Gay with the joy of home and love.
Good by the Grace of God above.
As robin brisk, and kind as dove ;
Through glad obedience learning still
That nought with light our lives can fiU,
Like self forgot, and loving will.
But now your Bishop's pen will rest ;
Short poems are the Birthday's best ;
With my poor Blessing, dear, be blest."
316 THE LIFE OF BISHOP MOULE
And his great-niece Joyce Barton is the proud possessor
of several letters :
" I am so pleased you call me your own Bishop, I
ought to be down in the Clergy Lists as the ' Bishop of
Durham and Joy.'' How splendid it is of your dear
father to go patrolling at night. You say it's ' to see
no German ship lands.' Think if it did, the great mis-
chievous thing, and came stealthily creeping up the
hills, and tried to carry off Joy. I'm sure it would not
have a chance. Father would catch it on its wicked
way before it was out of the water."
" July 24, 1915.
" My darling Joy,
" I love your letter, and I love the texts, they
will be fastened up in my room; God will talk to me
through their sweet words and your love.
" Let us thank Him and bless Him that dear Aunt
Mary has now been ten whole beautiful days in the house
of the Lord Jesus. And as she is with Him, and He
with us, she is with us too, is she not?
" I am your own Bishop,
" Uncle Handley.
" Give my true love to your father and mother, and
take a quantity for yourself."
He had a very accurate and retentive memory, and
when with literary people he often quoted freely from
the classics or poets. On long walks he often repeated
poetry from some favourite author, as he tramped mile
after mile, and to the end of life he kept his mind fresh
and supple by constantly learning more. During the
last year or two he was studying Italian grammar and
learning by heart almost every day. In July 1916 he
wrote to Mr. James, a Cambridge contemporary, and
former Master at Eton :
" I have within the last two years got the 119th Psalm
by heart (I can't be always sure whether statute, or
precept, or judgment is the word). It is a great KTrj^ia,
I find : infinitely remote from monotony, rather impress-
ing the soul by a constantly varied iteration of the two
ideas, the Word and the Will."
THE MAN HIMSELF 317
He met anyone's trouble witli a sympathy and insight
whieh touelicd the source of the trouble with unerring
instinet and a faith which lifted it at once to a higher
sphere, sometimes dispelling it at once, and always giving
new courage. This was because he was no saint who
knew no temptation, but the far greater saint who was
constantly tempted; and overcame. Those who only
knew him slightly thought he lived in an atmosphere
of calm and peace that was rarely ruffled. In reality
he was extremely highly strung and naturally irritable.
To the end of his days he knew and felt this weakness.
That he conquered was shown by the increasing serenity
of his face as years went on. One Chaplain writes,
" He was a man of quick temper, whieh he kept under
control. If he spoke irritably or sharply he would most
humbly apologize in the most touching way." Another
says, " He was such a gentle, loving nature that I have
never forgotten the surprise he once gave me by the
vigour and strength that flashed forth over some apparent
want of courtesy that had been shown to Mrs. Moule."
His joy in music w^as very great. Mrs. Moule's play-
ing, and latterly his daughter's singing, rested and
refreshed him. He never gave much time to the study
of music himself, but sometimes he w^ould play from
memory on the Chapel organ, or on his harmonium, and
he composed several hymn tunes at various times.
Evidences of his keen sense of humour have been seen
in most of our chapters. Mr. Causton, his flrst Chaplain,
writes :
" I remember lighting upon a copy of Verdant Green
at a wayside station, and I used to entertain him during
our journeys by reading extracts, and many a laugh he
enjoyed over the humorous bits."
A Roman Catholic lady WTites :
" I knew him in his home and daily life as a ' servant
of Christ,' a title he delighted in. His scholarly attain-
ments and Evangelical views made me a little afraid
of him, but his great simplicity and modesty soon put
me at my ease.
318 THE LIFE OF BISHOP MOULE
" We had most interesting talks in the park. In
addition to the great attractiveness of a scholar's mind,
he had great insight and understanding of a point of
view opposed to his own. In fact he would sometimes
use an illustration of such a view that was like a flash
of light in a dark place. Our talks ranged from Higher
Criticism to the Fathers of the Church, from British early
Christianity to Irish monks."
Of a later visit she writes :
" It was a time of great and charming intimacy, one
of life's oases, that one travels back to in moments of
discouragement. I realized his great piety and fine
qualities. I shall always think of him under the designa-
tion he liked best, ' Gilla-christ.' The words he used
to me when I was leaving are the most encouraging I
have ever known."
Mrs. Booth-CHbborn, of the Salvation Army (called
La Marechale in France), was a great friend of the
Bishop :
" My visits," she writes, " to Auckland Castle cover
some ten years, and will ever shine out in my memory
as times of refreshing for spirit and body. There I
realized the Communion of Saints. One could not but
be struck with the Bishop's profound humihty and
spiritual knowledge, while his childlike simplicity and
joy in the Lord uplifted and rolled away care."
She attended one of his latest Confirmation services :
" He preached on ' I am Thine, save me.' I wished
every young man and woman in England could have
heard that sermon."
She had many letters from him, in one of which he
gives a definition of " patience," as " the soul's persist-
ence in submission and trust ' under the mighty hand.' "
He was the first Bishop of Durham to possess a motor-
car. The Austin car he bought in 1908 carried him well
over 100,000 miles, and was in use to the end. The
car made a wonderful difference. He could visit out-
lying corners where the clergy had seldom seen a Bishop.
THE MAN HIMSELF 319
He could stay late to the end of meetings regardless of
trains. He eould get home the same night, having a
thermos flask and sandwiches to refresh him on the way.
Mr. David Hubbins was eoaehman and chauffeur all the
Bishop's time. He knew the map of the county from
A to Z, and made himself at home everywhere. He has
been know^n to be left in charge of a large Vicarage while
the whole household went to the Confirmation. Once
he found that the Vicarage cook had her home close to
Auckland, and wanted to go and see her mother. He
suggested that she might be allowed to ride in the car.
As soon as the Bishop heard he consented readily, —
"Would she not ride inside with him?" But Nellie
was shy and sat by Hubbins. When they came to the
corner of the pit-row the car stopped, and out jumped
the Bishop to open the door to the maid. Next day in
his letter to his hostess " he hoped that Nellie had not
caught cold."
" No man is a hero to his valet." So it is said, but
see what Mr. Alexander, " Ernest," his faithful butler
and close companion as body servant, writes at the close
of his diary of the visit to Windsor and last days at
Cambridge :
" It will always be an everlasting and thankful
remembrance that I shall look back through the years I
lived in his service, from October 5, 1905, to 1920 (nearly
the full time he was Bishop). He was always the same
kind, loving and gentle master, nay, shall I not say
loving father to his household, for he certainly was
all that to me. W^hen my own father passed away in
1913 I shall never forget during the three weeks I nursed
my father, how the Bishop through the busy Confirma-
tion duties would wTite to me every other day, and
what a help and comfort those letters were to me and
mine during those dark days we were passing through.
Again in August 1913 he wrote a fatherly letter to me
upon my marriage. I shall always thank God for all
the Bishop has been to me, and for the many happy
years spent in his service, and for the great privilege
of being in such close touch with him through his illness
to the last."
CHAPTER XII
THE BISHOP AT AUCKLAND CASTLE
None of his predecessors entered into the historic
associations of Auckland Castle more than our Bishop.
Lightfoot was said to have " caused a resurrection of
the Northern Saints " by his " Leaders of the Northern
Church," by dedicating many of his forty-five new
churches to their memory, and by the windows which
he placed in Auckland Chapel.
And his pupil and successor, in a little book ^ dedicated
" to the dear and venerated name of Joseph Barber
Lightfoot," has so peopled the old home in imagination
that it seems enchanted ground. Writing as though
sauntering round, and through it, with friends, he tells
its history in conversational style. The various parts
of the building recall great names, and threaded together
they proclaim a noble continuity. Pages might be
quoted, but the tale is best summarised as a " Diary "
and a " Visitors' Book."
" The Diary " of the Castle through the Ages records :
A.D.
875. Probably the place was a Bishop's possession
older than the time of Eardulph, Bishop of
Lindesfarne.
995. Certainly Bishop Aldhun owned " Aclet," as it
was then called.
1183. The Boldon Book describes life in the Bishop's
Manor at Auckland.
1190. Bishop Pudsey built his Banquet Hall, now the
Chapel.
1 Auckland Castle (S.P.C.K., 1918), "the product of vacation
intervals " in September 1917, at his daughter's home, Curragh
Chase, Co. Limerick.
320
V
AT AUCKLAND CASTLE 321
A.D.
1283. Anthony Beck, the warrior Bishop, built a Chapel
(whose ground-plan can still be traced in
snow-time), and added dignity to Pudsey's Hall.
He also built the great '' Common Room,"
now the State Room, and kitchen beneath.
1300. The three-storied part in the centre contains
rehcs of medieval Bishop's rooms.
1346. Bishop Hatfield first calls it Auckland " Castle '*
instead of " Manor," when the Scots were beaten
at Neville's Cross. " Possibly the new name
was suggested by war conditions."
1400. Bishop Skirlaw built " Scotland," a walking
Gallery, with dungeons below for Scotch
prisoners.
1509-35. Bishops Ruthall and Tunstal built the Long
Dining-room and chamber below, now Library.
1523. The rushes, smelling like cinnamon, which fringe
the pond behind the Chapel, were identified by
Bishop Westcott as similar to those at Hampton
Court, known to have been planted by Cardinal
Wolsey to furnish the " carpet " for his banquet
room. This is the only link with the great
Cardinal Bishop of Durham at Auckland.
1647. The Castle sold to Sir Arthur Hesilrige, who
designed a complete structural revolution.
1660. Bishop Cosin transformed the Banquet Hall to
the present Chapel, built state entrance, etc.
1700. Lord Crewe built deer-house ^ in park, and erected
Father Schmidt's organ in Chapel.
1740. Bishop Chandler made "Scotland" into bed-
rooms.
1751. Bishop Butler built the Terrace Wall in garden,
and suggested the beautiful south rooms, —
1760 — which Bishop Trevor built. He also erected
the gateway with Clock Tower.
1791. Bishop Barrington, great educationist and in-
ventor of co-operative stores, built the stone
screen before the south front.
1888. Bishop Lightfoot restored the Chapel, with its
reredos, and wealth of windows recording the
1 Some pitmen, in Bishop Westcott's time, being shown this
deer-house, a beautiful sight from the garden terrace, " supposed
his Lordship had an ' occasional hcence.' " They could only think
of a beer-house !
Y
322 THE LIFE OF BISHOP MOULE
A.D.
history of the Saxon church, and arms of all
the Bishops since Pudsey emblazoned round
the walls.
1901. Bishop Moule transformed the servants' hall
(Ruthall's chamber) into a Library, and re-
stored and enlarged Father Schmidt's organ.^
" The Visitors' Book,'*' so to say, of the Castle contains
the names of —
King John, who occupied the house as his own during
the vacancy of the See in 1209.
King Edward III was entertained by the great scholar
Bishop, Richard de Bury, in 1333.
King Charles I, with Archbishop Laud, stayed here as
Bishop Morton's guest.
Coming to more modern times, the Bishop " loved to
recollect " that the present State room carpet,^ laid
down by Barrington, was trodden once and again by
Sir Walter Scott, ^ with whom Barrington, though
seventy-eight years old, rode on a spirited horse
towards Rokeby.
Queen Victoria, as a young Princess, slept in the great
State Room in the North wing, on a tour in the
North.
Bishop Crowther, the liberated slave, came among the
fifty-seven Bishops from beyond the seas, to
Lightfoot's re-dedication of the Chapel.
And in the Bishop's own time the Castle was honoured
by the presence of Queen Mary and her suite. He also
welcomed Bishop Oluwole of West Africa, King Daudi
of Uganda, and the memorable gathering of the Con-
tinuation Committee of the Edinburgh Conference.
^ Mr. H. S. Harrison, of the eminent firm of organ builders
(Messrs. Harrison and Harrison, Durham), in sending the note on
this restoration, at the end of this chapter (p. 331), remarks on
the Bishop's " dehght in music" and "keen historical interest,"
which prompted him to undertake it.
^ Lightfoot, coming as Bishop, allowed it to be sold, but bought
it back on learning its history.
3 Lockhart's Life of Scott, Chap. XXV.
AT AUCKLAND CASTLE 323
He sliowed with pride the bow-windowed ground room
in the South wing, that was Lightfoot's study, and also
his own, and the room above ^ looking out on the park
that was Westcott's, and the window whence the signal,
" five fingers held up," proclaimed to the vast expectant
crowd of miners that Westcott had settled the coal
strike of 1892.
To his keen delight, Dean Kitchin discovered that
the " Marriage of Cana " picture by Paul Veronese (one
of the many art treasures brought by Bishop Trevor)
w^as no copy, but the artist's own study for the great
painting in the Louvre. He has a word to say about
all the paintings, especially the collection of portraits of
the Bishops in the State Room, shorn of its grandeur
by Wyatt, but made better for the sound of music.
Among the many heirlooms he would point to the
large blue velvet faldstool used by Queen Victoria at
her Coronation in 1838. Maltby as Bishop of Durham
was her right-hand supporter, and the faldstool was
afterwards given to him. " I saw," says our Bishop,
" a singularly beautiful tribute here to the memory of
the glorious and beloved Queen; a miner's wife, to
whom I explained what it was, stooped over it as I
spoke, and kissed the cushion." And in the Chapel, so
full of associations of Northern Saints, he refers with
loving reverence and pride to the graves of " three
Bishops eminently great " : — Cosin's in the centre,
Lightfoot's at the foot of the Sanctuary steps, and
within a few paces the grave of Bishop and Mrs. Westcott.
This little book, which should be read by every lover
of Durham, is a perfect description of Auckland Castle.
But it also reveals the Bishop himself in his extraordinary
power of poetic imagination. Reminding us that the
present glorious Chapel was for more than five centuries
a medieval Banqueting Hall, he visualizes two scenes
in those far-off days so vividly that we almost find
ourselves part of the historic companies. Glancing up
at the arcades in the Nave, the same then as now, he
^ The present Bishop's study.
324 THE LIFE OF BISHOP MOULE
points out that the carving gets richer towards the
west, — so the present east end with its Sanctuary was
then the humbler end of the Hall : —
" We will imagine ourselves viewing it at two distinct
dates, the first between its building (by Pudsey) and
the episcopate of Beck [who altered it]. Let it be
about 1230, in the time of Richard le Poor." [The
Arches are the same as to-day, but one roof covers all
and rests on lower side walls. Under the western window
is the Bishop's chair of state under a fixed canopy on a
platform.] " In the centre of the vast chamber is a
brazier of charcoal fire — such as I remember in my
early days in the Hall at Trinity, Cambridge, with a
louvre above to carry off the smoke. The walls are
hung with curtains rich in stuff and colour.
• • • • • • ,
" So the Palatine sits at meat. His clerical and
military retainers and his guests are beside him and
before him, the honoured few at the High Table, the
greater number seated at long tables in the length of
the Hall. And the music makes the roof echo over the
animated scene, while the servants hasten up and down
with dish and flagon, trampling the rushes as they go.
" Now let us look again into the great interior, and
at a later day. A long hundred years have gone since
the first visit." [And Bishop Beck has come and gone,
having added dignity to Pudsey's Hall, by raising the
walls and side aisles, and leaving its masonry much as
we see it to-day.]
" It is the year 1336. Richard de Bury, once tutor
to the Prince who is now Edward III, is the present
successor of Aidan. To-day the illustrious pupil and
patron, on his way to the Scottish border, is his old
tutor's guest. We watch them seated in the Hall, at
noonday dinner, a banquet of solemn state ; the Bishop
in his great chair, his face alive with mental and social
charm ; the King, a man of four-and-twenty, placed at
his right hand. Edward looks his great part magnifi-
cently well, a regal figure of free and natural dignity,
crowned, clad in tunic, and super-tunic flowered with
gold. The bearded face is handsome, masculine, refined,
not yet shadowed with the melancholy of later years :
it is not yet the Edward of Crecy, a decade further on,
AT AUCKLAND CASTLE 325
whose portrait Morris has finely drawn in the Prologue
to his Earthly Paradise.
" The Hall is thronged with Churchmen and Knights
of high degree, the laymen gay with many eolours, and
quaint fashions of attire. The music swells and rings
above the feast.
• •••••
" So we quit the vast and thronging Hall, with all
due reverence to the brilliant host and mighty guest
within; closing thus our imaginative glance,
" through the waves of Time
on the long-faded glories they cover. ^^
Within the same historic walls the Bishop describes
very different scenes ^ :
*' Never, I think, have I seen the dear Temple full,
with a deeper emotion, than at three Garden Parties
(1910, 1911, 1913) for Aged Miners. From seven to
eight hundred assembled each time; and it is not too
much to say that each was an occasion of joy. And
the Chapel, far too small to hold all at once, w^as visited
by all with a sense of personal interest and possession.
Those who could find room at the hour of prayer seemed
to consecrate the place again by their spirit of reverence
and love."
Such being his home, and such the spirit in which he
played the host, let us watch Dr. Moule among his
guests. " The Chapel is the glory of Auckland," he
writes, and we certainly should first watch them as
they " took sweet counsel together, and walked in the
house of God in company."
The services there were a daily inspiration. Every-
thing seemed to combine to make the worship of God a
living reality : the age and dignified, simple beauty of
the building, the beautiful windows and carving, the
exquisite organ, and above all the Bishop's voice in
prayer and lesson always read by him, if present. He
would give, at times, a brief running commentary, such
as " ' Mammon ' is the world, with all its gain and all
^ Auckland Castle, p. 84.
326 THE LIFE OF BISHOP MOULE
its getting " ; or on St. James i. 13, " Let no man say,
I am tempted of God " — " God's temptations are trials,
Satan's temptations are baits ; " or on verse 18, " With
whom is no variableness," etc. — " He is not like the sun
which, as it rises and sets, casts a different shadow
upon the dial; with Him it is always noon." ^ Miss
Bothamley writes : ^
" The life at Auckland Castle was full of inspiration
and help, for the Bishop and Mrs. Moule were both
filled with the highest ideals of the use to be made of
such a position. The place was in the widest sense the
home of the Diocese, and the Bishop its true father in
God. While health lasted, and until the war made
much entertaining impossible, the house was rarely
without visitors, chiefly from the Diocese.
" At breakfast he was the leader in the talk, sometimes
serious, often merry, as he told anecdotes, discussed the
newspaper, or touched on subjects of interest. No
unkind gossip was ever heard, though there was constant
fun and laughter. . . . After dinner he always gave
himself up to his visitors, and put them at their ease,
making them feel they were wanted, and that he was
interested in what they had to say. He believed the
best of people, so, unconsciously, they were at their
best with him, and wanted to be so afterwards.
" In addition to the Ordination times and Quiet Days
and Retreats for Clergy, there were Quiet Days for
clergy's wives and daughters, when the Bishop gave all
the addresses.
" Social gatherings of all sorts were constantly held,
for clergy and their wives to stay a day or two, and
Drawing-Room Meetings for every kind of Diocesan
Organization. The Annual Sale of Work for Medical
Missions was a great institution, and Sales and Garden
Fetes often took place. Another special function was
the Annual Day for members of St. Peter's Guild of
Primary School Teachers ; and the Auckland Gathering
of Chaplains and Students from Bishop Lightfoot's time
^ Noted by the Rev. G. Foster Carter.
2 Miss M. H. Bothamley, Mrs. Moule's secretary and great
friend, has recorded her Recollections of Auckland Castle, 190.5-
1920. From her descriptive pages many sentences have been
taken for different chapters in this Memoir.
AT AUCKLAND CASTLE 327
was perhaps the most dcHglitfiil of all, when sixty or
eighty came with the spirit and freshness of student
days.
" To the students in his hostel he was a real father.
They breakfasted with him daily after Chapel, and
came to supper on Sundays. They were not all of one
ecclesiastical colour, and their temperaments were par-
ticularly varied, but all alike had unfeigned admiration
for him, and he took the utmost interest in each, — as
when he daily ministered at the sick-bed of one who
had a serious illness. He lectured to them once a week
as a rule."
The Castle also received the Continuation Committee
of the Edinburgh Missionary Conference. Dr. Eugene
Stock writes :
" The World Missionary Conference at Edinburgh in
1910 had issued in the appointment of an International
Continuation Committee, to carry on the influence and
work out the plans of that memorable gathering.
Thirty-five members were chosen, namely, ten each for
Great Britain, North America, and the continent of
Europe, and one each for India, China, Japan, South
Africa, and Australasia ; Dr. John R. Mott being Chair-
man and Mr. J. H. Oldham, Secretary.^ It was arranged
that they should meet in England in the following May,
1911, and as the time drew nearer a letter was received
from New York asking if it were possible to secure for
the meeting one of the principal episcopal residences,
1 The British members were Bishop Talbot, then of South-
wark, now of Winchester ; Mrs. Creighton ; the late Sir Andrew
Fraser, K.C.S.I. ; the late Sir George McAlpine ; the late Dr.
Robson, and Dr. Ogilvie (Edinburgh) ; Dr. Eugene Stock ; Dr.
Ritson (Bible Society) ; the late Dr. Wardlaw Thompson (London
Missionary Society), and Dr. Hodgkin. The Canadian members
were Mr. N. W. Rowell (the eminent Dominion statesman) and
Canon Tucker. From the U.S. came Drs. Barbour, Barton,
Brown, Goucher, Watson and Bishop Lambuth, representing
different missionary bodies ; Dr. Mott and Dr. Silas McBee, now
editor of the Constructive Quarterly. Among the Continental
members were Professors Richter and Haussleiter, from Germany ;
Count Moltke, from Denmark ; Dr. Karl Fries (President of the
World's Student Federation), from Sweden; Dr. Dahle, from
Norway ; Bishop Hennig, of the Moravian Church. Bishop Pain,
of Gippsland, was appointed for Australia ; Professor Marais for
South Africa ; and India, China, Japan, were each represented by
a native minister.
328 THE LIFE OF BISHOP MOULE
Lambeth, Fulham, Bishopthorpe, Farnham and Auck-
land Castle being named. It did not seem possible that
either of the first two could be available in the month
of May, so application was first respectfully made to
the Archbishop of York. Dr. Lang responded warmly,
and would have gladly received the Committee, but in
the week named the house was already engagecj for a
meeting of clergy. Thereupon the Bishop of Durham
was written to, and his reply promised a cordial welcome
to Auckland Castle, provided that the members came
entirely as his and his wife's guests. In the issue,
twenty-eight of the representatives came. All the
Americans and Canadians crossed the Atlantic again ;
and France, Switzerland, Holland, Germany, Denmark,
Norway, Sweden, Finland were all represented; Great
Britain only by eight out of ten, Bishop Talbot (then
of Southwark) and Dr. Robson of Edinburgh being
ill; while Asia and the Southern Hemisphere were
unrepresented.
" The meeting lasted from Monday to Saturday.
Concerning the business done, it need only be mentioned
here that plans were arranged for Dr. Mott to visit
India and the Far East — which journey issued in
important steps being taken to combine the various
Missions in fellowship and united work, with very happy
results, especially in India; also for the production of
the International Review of Missions^ which has since
taken its anticipated place as the leading periodical on
the great enterprise.
" But what the members have ever since delighted to
recall was the generous kindness and hospitality of the
Bishop and Mrs. Moule, the deep interest they took in
all the proceedings, the daily services in the Chapel, the
historic associations of the ancient Castle, and the
arrangements for their visiting at Durham the greatest
of Norman Cathedrals. The whole week was one never
to be forgotten."
The Bishop says : ^
" They represented many nationalities and many
Churches, and I wondered a little whether the services
of the Chapel would prove attractive, or edifying to all.
But long before the week was completed, our Matins
^ Auckland Castle, p. 83.
AT AUCKLAND CASTLE 329
and Evensong had become the most wcleome and the
most compelling of daily events to a large circle. Many
a Committee meeting was expedited by the resolve to
be in time for prayers in the Chapel of Lightfoot and
Cosin."
Dr. IMott wrote from R.M.S. Caronia, May 23, 1911,
to thank the Bishop and Mrs. Moule
" for your abounding kindness during the never-to-be-
forgotten days at Auckland Castle. ... I told the
Archbishop of Canterbury all about our meetings, and
said we should never be able to overstate the service
you had rendered to the Continuation Committee, and
the cause it serves, as a result of the most blessed
unifying and fusing work accomplished because of the
influence of your home life, of the hours in the Chapel,
and of your personal ministry of love and spiritual
sympathy. What may it not mean through all the
coming years, that thus early in its history this gracious
work was accomplished in the life of the Committee ?
... I had a most helpful interview with Sir Edward
Grey, and he, like the King, manifested the most lively
interest."
The photograph of the Committee, taken at Auckland,
reminds one of " Parthians and Medes and Elamites."
There was indeed an atmosphere of Pentecost throughout
the whole week, and the Bishop would fain have cele-
brated the Sacrament of the Lord's Supper with all the
members of the Committee, but he wisely abandoned
the idea in view of possible misunderstanding outside.
The mere suggestion, however, is evidence of the con-
scious Presence of the gracious Spirit of unity, mightier
than any uniformity of method.
In the summer of 1913, Daudi, the young King of
Uganda, staying with Bishop Tucker, drove over to
Auckland with his chiefs to lunch. The Bishop and
Mrs. Moule w^ere greatly interested in the presence of
their visitor in his long blue royal robes, who listened
keenly to the Bishop's story of the historic interest
of the place, and joined in a short service in the
Chapel. His English tutor told how King George had
330 THE LIFE OF BISHOP MOULE
presented a beautiful English carpet for the Sanctuary
of Uganda Cathedral, at Daudi's recent Confirmation.
And one of the chiefs described days of his boyhood,
when his own companions were martyred for the faith
by King Daudi's grandfather. Others spoke of the
work of missionaries who had been the Bishop's students
at Ridley Hall.
Her Majesty, Queen Mary, who was staying with
Lord Durham at Lambton Castle, honoured the Bishop
and Mrs. Moule with her presence on November 25,
1913 :
" In the late afternoon the royal lady arrived, and
spent a long hour in the Castle, keenly and unweariedly
interested in its features and its history, delighting
everyone by her frank kindness." ^
Her Majesty was attended by Lady Eva Dugdale
(lady in waiting), the Marchioness of Ripon, the Countess
of Derby, Lady Anne Lambton, the Marquess of Soveral,
Sir Hedworth Williamson, and the Chief Constable of
the County (Mr. W. G. Morant). The Queen took intense
interest in everything, especially a miner's safety lamp,
found close to one of the victims of the West Stanley
disaster, and given to the Bishop. The procession of
cars came and went through the park, to the disappoint-
ment of the crowds waiting in the market-place. The
private route, however, in front of the Castle, was
thronged with people who gave the royal visitor an
enthusiastic reception. Lady Eva Dugdale wrote :
" The Queen wishes me to say how much she enjoyed
her visit, and how interested she was, and desires me to
thank you very gratefully for the photographs as a
souvenir of her delightful visit, especially the one of that
beautiful screen, which she so much admired."
Thus by the visits of her Majesty, and other distin-
guished guests, much was added in his own day to the
long roll of historic and spiritual traditions of Auckland
1 Auckland Castle, p. 51.
AT AUCKLAND CASTLE 881
Castle whicli the Bishop has unfolded for us. Let us
hear his conelusion of its story :
" I reeall the motto, ' Ut migraturus habita.'* But I
give God thanks for what the old house has been to me,
and for what it is. And I sineerely trust that, uneertain
as all peaeeful prospeets are now [September 1917], my
successors in the ancient See may still have the solace
for themselves, and the resource for others' happiness
and help, which Auckland Castle has so long given
to me."
Note : — Early in 1902 the Bishop decided to have the
organ in the Chapel, which was in a ruinous condition
and quite unusable for services, restored and enlarged.
A careful examination resulted in the discovery of five
sets of pipes showing every indication of being the
work of Father Schmidt, and therefore being part of the
organ built by him in 1685 for Lord Crewe during his
occupancy of the See. The beautiful oak Case of the
same date, with Lord Crewe's arms painted on it, was
found capable of satisfactory reparation, and a key-
board with ebony naturals and ivory sharps, and some
very small unlettered stop handles were also found.
It was decided, for historical reasons, to preserve every-
thing which might appear to be part of the original
organ, and incorporate it in the building of a two-
manual and pedal instrument suitable for the demands
by present-day services in the Chapel. When the work
was completed, early in 1903, it became possible to
play the original five stops, using the old keys, and
controlling the stops by means of the little unlettered
stop handles. The five " Father Schmidt " stops were
an Open Diapason of wood, a Stopped Diapason, a
Principal, a Twelfth and a Fifteenth. The new work
consists of a metal Open Diapason, thus completing the
Great organ; a Swell organ of five stops, and a Pedal
organ of two stops. The new work was, of course,
carried out on the best modern methods, and no attempt
was made to copy in any way the seventeenth-century
portions.
CHAPTER XIII
MRS. HAND LEY MOULE
Within a few days of her death on July 14, 1915, the
Bishop wrote a short memorial of Mrs. Handley Moule
for her friends, from which the following chapter is
compiled.
The details of her birth, childhood and education, on
which he dwells so lovingly, have already appeared in
Part I, on page 84. So we need only take up the story
here as she is leaving Cambridge for Durham. She took
the UveKest interest in the 501 students (twenty-one of
whom have become Bishops) who came during Dr.
Moule's time to Ridley, and it was no small personal
pang with which in August 1901 she prepared to quit
the famihar scene of Cambridore.
For four and a half years at this period she resolutely
fought, at home and on the Continent, the pulmonary
trouble, discovered before they left Cambridge, in her
eldest daughter, who died in August 1905. The following
year the su^^'i^*ing daughter was married to Mr. Stephen
de Vere, of Curragh Chase, County Limerick, and left
England for the Seychelles Islands with her husband.
For the rest of her life she lived for the Diocese —
" a life very full and lo\'ing, in such works as fall to the
hand of a Bishop's wife. To all Missionary interests she
was deeply devoted. The Church Missionary Society,
with which both her husband and she had many close
personal links, and the Church of England Zenana
Missionary Society, were very near her heart, though
by no means to the exclusion of other agencies. The
Girls' Friendly Society, and even more the Mothers'
Union, called out her ardent efforts. She greatly
delighted in addressing members of the ' M.U.' And
how happy she was to hear that one of them had said,
332
MRS. HANDLEY MOULE 333
* Mrs. Moule speaks as if slic had lived in a cottage all
her life ! * One Diocesan work in particular, the
Preventive and Rescue Association, with its Maternity
Home, St. Monica's, at Bishop Auckland, largely owed
its origin (1908) to her strong and loving initiative.
It was ' written on her heart ' to the very last.
" It was her joy to use the ample spaces of house
and garden at Auckland Castle for the pleasure of others.
The most recent of these gatherings was held on the
very day of her unexpected death.
" Her personal interests were many, and helped to
refresh her for the life of multifarious duty. She was
at home with French, German and Italian. She had a
great love of poetry and of history, and delighted in
occasional ' readings aloud ' while she worked. She
rejoiced in flowers, but music was perhaps her best-
loved pleasure. Her memory for classical music, par-
ticularly for Beethoven, Mendelssohn, Chopin and
Bennett, w^as wonderful. When Archdeacon Price was
Vicar of Auckland, it was her delight, and his, to open
the piano, and his noble tenor voice seemed always
inspired to its best by her accompaniment.
" She spent Easter [1914] with her husband in Cornwall.
The time w^as all happiness till there came a bad attack
of influenza at the close. That insidious mischief left
a sad sequel. Bronchial trouble set in, and never quite
left her. Many were the fluctuations, and many the
hopes, and nothing less than heroic was her frequent
fighting with weakness. But last October, and again
last March, she w^as very ill. Yet the two months just
past, strange to say, brought her so much improvement
that she began to resume active w^ork, and w^as full of
happy purpose to do more and yet more. It was a
surprise as complete as it was terrible when the collapse
came on July 14.
" Without one uneasy fear, just for a word of greeting,
the WTiter entered her room about 8.15 in the evening,
only to find her supported, speechless, by her devoted
maid. Very grave haemorrhage had suddenly come on.
Dr. McCullagh hastened promptly to the Castle, but
he could only tell the aw^estruck watchers — her husband,
her maid, and her dear friend and secretary, Miss M. H.
Bothamley — that life had fled."
The dignity and reserve of this account, written by
334 THE LIFE OF BISHOP MOULE
the bereaved husband in the first few days of his greatest
sorrow, will be better understood after reading Dr.
McCullagh's account of the same scene :
" When Mrs. Moule died suddenly from rupture of
a blood-vessel in the larynx, I found him standing by
her under the impression that she had fainted. When
I told him she was dead there was no scene. He looked
at her for a minute or two, said, ' The Lord gave, and the
Lord hath taken away,' and quietly walked from the
room."
Surely never since St. Paul wrote the words was
there a nobler or more moving example of being
'* stedfast, unmoveable, always abounding in the work
of the Lord." Other stories have been told of his
wonderful self-control, but not till this sudden over-
whelming trial did the Bishop reveal in its fulness what
it is to be " strong in the Lord and in the power of His
might."
" He was devotedly attached to her," continues
Dr. McCullagh, ** idolized and idealized her, but he
accepted her departure as though she had merely pre-
ceded him on a journey. He was always talking about
her after her death. I should think he rarely spoke or
preached or wrote without some reference to her."
The Bishop adds in his Memoir :
" Her beloved mortality rests now in the green Bow
Cemetery at Durham, close to her child, and near her
venerated brother-in-law, George Moule, Bishop in
Mid China, who died under her roof in 1912. To her
chief mourner, and to their daughter, and to the near
and dear friends around them, the sympathy of the
congregation in the Cathedral and at the graveside,
the gracious kindness of the clergy of the Diocese, and
of the Cathedral body, and the knowledge that the
mourning for the Departed was filled with a genuine
honour and affection for herself, were a solace un-
speakable."
A memorial window was placed in Auckland Chapel,
of which the Bishop writes ^ :
^ Auckland Castle , p. 81.
MRS. HANDLEY MOULE 335
" Last year (1916) there came into my hands, as a
moving surprise, a generous gift of money, contributed
by the women of the Diocese, to be spent, as I might
decide, upon a memorial of my dear wife, wliosc hfe at
Auckland had been devoted, lovingly and persistently,
to such work for her sisters as a Bishop's wife can do.
This Chapel was inexpressibly dear to her, and I chose
with little hesitation, as the desired memorial, the
partial filling of the unoccupied principal window. To
her, a Mary, the words spoken of old in the Garden of
the Resurrection had always been sacred. ' Mary ' —
* Master.' I called in the help of eminent painters in
glass, and the result of our consultations and their art
is yonder. The woman, awakened to vision by her
name, reaches out a hand to feel the sacred feet of
Him Whom she ' supposed to be the gardener.' He
tells her that there is no need ; He lives ; He is there
indeed. The two angels watch the interview from the
open cavern of death and life.
" Above in the upper lights, three Maries appear, the
Holy Mother with the Infant Lord — Mary of Magdala
to the east — Mary of Bethany to the west. A slight
reminiscence is given in the two latter faces of two
Maries dear to me : the Magdalen recalls my wife ;
the sister of Lazarus my daughter."
Some months later he WTote to the Rev. P. Y. Knight,
Vicar of Ryhope :
" I stayed at Grasmere ten years ago, with my most
beloved wife, long enough to know the wonderful sur-
roundings well; and more recently w^e paid a very
delightful visit from Rydal to Patterdale, a great joy.
" Now she dw^ells in a better country, ' very far better,'
where the Lord shines unveiled as the Sun of its sky and
of its happy fields.
" My eyes are famished for her. But He w^ho took
her is w^ith me, and she with Him, so w^e are together
still in the nearness of the Spirit."
CHAPTER XIV
HOLIDAYS
After supper at one of the Auckland gatherings the
Bishop had made a dehghtful speech to the assembled
" sons of the house," and the Bishop of Wakefield,
responding, happily applied to him the Greek poet's
line, yepoiv Tpi')(^a(; fxev, rrjv Bi Kaphiav reo9, " old
in appearance, but young in heart," and this youth
of heart was fostered by his holidays, into which
he threw himself heart and soul. He would give the
whole morning and a long spell after tea to literary
work or necessary letters. But he could put aside all
anxiety about work in his free hours, and bring his
whole mind to enjoy his recreation, whether walking,
reading novels or poetry, or sketching, or swimming,
or the telescope. And he came back to the Diocese as
keen as a boy about all he had seen and enjoyed. Besides
excursions to Switzerland, etc., he spent many holidays
in Scotland, Norfolk, Teesdale and at Humshaugh, and
best of all at his daughter's home in Ireland. His great
recreation was walking, or occasionally cycling. He
would carry field-glasses, and he always took sketching
materials. His beautiful small sketches, chiefly in
sepia, fill a large book. The last of these, dated October
1919, was of a corner of the Chapel at Auckland from
the hall meadow.
One of his most remarkable characteristics, of which
several instances are recorded elsewhere, was his extra-
ordinary power of self-control, and an amusing example
of it occurred while staying at Barnhill, Scotland.
They were all assembled at family prayers, and were
singing an unaccompanied hymn, when one of the dogs
of the house joined in with an almost exact treble. The
336
HOLIDAYS 337
whole party collapsed with laughter, but the Bishop,
suppressing his strong sense of humour, kept gravely
on, and sang to the end of the hymn, a devout duet with
the dog.
At Felixstowe he had the odd experience of having to
get passports, as it was a military area. On the police
noting in the form that he had " no distinguishing
marks whatever," he said with amusement that he would
now be well known to the police. In spite of the presence
of sentries, he went out with his field-glasses, looking
for the new star " Nova," which he located. He was
much interested in the military preparations shown him
by the Colonel. But his chief delight here was increasing
his acquaintance with Mrs. Allenby — a distant con-
nection of his own, and mother of General Allenby.
At eighty-five she w^as keenly interested in following
her son's campaign, with the aid of maps, which she
discussed with the Bishop. Later he wrote to her about
the General's entry into Jerusalem.
The mother of Nurse Cavell was another Norfolk
friend of later years whom he visited with the Bishop
of Norwich, and with whom he was an occasional corre-
spondent to the close of her life.
He first made the acquaintance of the aged Miss
Taylor and her nieces the Misses Lowry in 1894, when
he was Principal of Ridley Hall, and he frequently
stayed with them at Humshaugh House in Northumber-
land. " Few places," he wrote, " are so dear to me; no
place, I think, excepting my ow^n old homes." The
old-fashioned home, the quiet country, and Willimotes-
wyke Castle, the traditional birthplace of Bishop
Ridley, all appealed to him, no less than the great camp
at the Chesters on the Roman Wall, and Heavenfeld,
where Oswald set up the Cross before going into battle.
Here he wrote his essay on Bishop Ridley, and his last
literary work — the Life of Bishop G. E. Moule of Mid
China — was also done here. His venerable hostess,
ninety years of age, was blind, and he read to her Puck
of Pook's Hill with its vivid description of the Roman
338 THE LIFE OF BISHOP MOULE
Wall, as well as conducting daily Bible readings for
her and her household and friends.
Edmundbyers is a lonely hamlet in the wild moors
at the west of Durham County, with a quaint little
Norman church hidden in the heather, and the Rectory
hard by. The Bishop often rested here for a few days,
walking briskly on the moors, and climbing Bolt's
Law, the adjacent hill. He delighted in the children
of the Rev. A. R. and Mrs. Dolphin. He would read
to them, and was much amused at one of them addressing
him " Mr. Lordship," and a moment later as " Bishop,
Bishop." He enjoyed Mrs. Dolphin's reading to them
Mastermaji Ready, which he had never read, though as
a boy he had revelled in the novels of Jules Verne. The
Rector and Mrs. Dolphin are musicians, and charmed
him of an evening with Chopin and other pieces that
recalled Mrs. Moule's playing.
During his later years he paid several visits to
Forest, the most remote of his parishes, bordering on
Westmoreland. Two Confirmation services there were
remarkable for the number of men presented, and for
the close friendship established between the dalesmen
and the Bishop. They would crowd from remote corners
when they heard he was to preach. He visited the
day schools, and in his long excursions with the Vicar,
the Rev. A. T. Randle, he paid many pastoral visits,
going far out of the way, if need be, as he seemed to
love seeing the people in their homes. He was interested
in their dialect also, observing that many Anglo-Saxon
words were in living use which were obsolete elsewhere.
The Vicarage and church are 1500 feet above sea-level,
and the air is most invigorating, so he took great walks.
Once he watched a glorious sunset, the light of parting
day gleaming on the tops of the mountains as it gradually
crept along their slopes. The colouring was indescribably
beautiful, and, raising his hat, he was heard to murmur,
" Lift up your heads, O ye gates ; and be ye lift up, ye
everlasting doors, and the King of Glory shall come in."
Many years before, he had seen Cauldron Snout, one of
HOLIDAYS 839
the glories of tlie North, where the Tecs rushes down a
rugged stairway of roek, and he was eager to visit it
again; so, thougli warned tluit tlic road was rough and
all uphill, he was nothing daunted and set off with Mr.
Randie, who writes :
*' When we left the road and took to the rough foot-
path aeross the moor, all signs of human life were left
behind, and we only heard the weird eries of the moor
birds. Nearer the great waterfall the seene became
wilder and grander, with higher hills and Westmoreland
mountains beyond. The Bishop was enchanted ; ' the
walk had more than fulfilled his expectations.' When
at length we reached Cauldron Snout we were well
rewarded. The sheer descent of High Force ^ is grand,
but the raging turmoil of Cauldron Snout is as impressive,
for here the river dashes down innumerable broken
shelves of basaltic rock and in less than half a mile
descends three times the height of High Force.
" The Bishop found no difficulty in descending the
steep, slippery rocks to the foot-bridge, which he crossed,
at some peril, and stood in Westmoreland. Sitting on
the edge of the rocks and looking down at the surging
waters, he said he would have been sorry to miss what
was a more wonderful sight than he had thought when
first he saw it."
By the time they reached the Vicarage they had
travelled eleven or twelve miles of very hard walking,
but he said he had thoroughly enjoyed the afternoon
and only felt " healthily tired."
The poet in him took special delight in Curragh Chase,
Co. Limerick, his son-in-law's ancestral home, which had
been the haunt of litterateurs since the days of Sir Aubrey
de Vere, the great-grandfather of the present owner.
The Bishop had been the friend and contemporary of
Sir Aubrey's eldest son at Trinity, Cambridge. Tenny-
son had often stayed at the place, and relies of him, of
Wordsworth and others, wxre a never-failing interest.
He would sit at work in the bow window of his octagon
bed-sitting room; and on wet days he rejoiced in the
^ The Fall lower down the Tees, one of the grandest in England.
340 THE LIFE OF BISHOP MOULE
library, and used laughingly to say it was to him like
a great strawberry bed from which he was constantly
plucking ripe strawberries. He made himself thoroughly
at home, taking short bicycle rides about the woodland
paths, and visiting the people in their cottages. And he
was the life and soul of merry picnic parties. On one
of these excursions, at Mount Shannon, a lovely and
remote spot on Lough Derg, the old post-mistress hap-
pened to say she had a daughter in Durham " at a
place called Spennymoor — had he ever heard of it ? "
He smiled and told her he passed through it every time
he drove into Durham, and promised to see the daughter
on his return — a promise soon redeemed. The old
woman complained that her daughter preferred Spenny-
moor to Mount Shannon — a preference at which he was
rather astonished !
Another day he set off early with Mrs. de Vere and
her friends by car for the famous Gap of Dunloe,
where they took horses and rode the five miles over the
Pass. A photograph was taken, in which he appears
on his horse, brisk and full of enjoyment. As they
reached the head of the Pass, the wonderful range called
" the Top of Ireland " came into view, when he repeated
a favourite hymn, " My God, I thank Thee, Who hast
made the earth so bright." Then, having crossed to
the island and back in a rowing boat, he set off to walk
the five miles home.
The many relics of early Christianity in Ireland,
" the Seven Churches," the Round Towers, etc., and
the gorgeous scenery, the long line of the Galtee Moun-
tains (white with snow on one visit), and the woods, and
everything about the place, made it very dear to him.
At the close of one of these visits he wrote :
*' When from so beautiful and kind a Iiome
We pass, a pang at parting needs must come ;
Yet with us goes the beauty and the love,
Giving a sense of presence tho' we rove.
Still we shall see your sunshine as it fills
The radiant round of waters, woods and hills,
And inward, where that wide south window looks
And lights the quiet paradise of books."
HOLIDAYS 341
The beauty and the love certainly went with him.
In his last letter to his son-in-law, Mareh 24, 1920, he
WTote :
'' I dwell on the surpassing loveliness of dear Curragh.
How I seem to see it, with that intimate aequaintance
with its every region and corner to which you have so
welcomed me."
CHAPTER XV
GOING TO STAND BEFORE HIS KING
** Amid the multitudes," in the Abbey at the Coronation
of King George, the Bishop had written, " the absorbing
conseiousness was the immediate presence of the King,"
and he adds in parenthesis, " Was it a parable of greater
things? " Assuredly the final act of his career ingoing
to preach at Windsor was an earthly story with a heavenly
meaning. He left his Diocese to go and stand in the
presence of his earthly King, but in truth, though he
knew it not, it was also to go and stand in the Presence
of the Heavenly King.
He had been staying over Easter for a fortnight's
much-needed rest at Kirkby Fleetham, with his old
Ridley pupil. Canon David Walker, and there he had
preached his last three sermons. On Good Friday his
text was 1 Thess. v. 10, " Our Lord Jesus Christ, Who
died for us that, whether we wake or sleep, we should
live together with Him," a truly significant verse in
view of what was before him. For Easter Day and the
following Sunday he chose two favourite passages,
the Walk to Emmaus and Supping with the King,
Rev. iii. 20, "I will come in to him and sup with him,
and he with Me."
On April 17 he travelled to Windsor, though in such
great pain from sciatica that his devoted servant,
Ernest Alexander, begged him to return home. But
he had been summoned by his King, and nothing could
turn him back. " No," he said, " it must be conquered,
it may do me good."
At Windsor he was lodged in the York Tower. He
thankfully accepted the use of a wheeled chair to take
342
TO STAND BEFORE HIS KING 343
him to the drawing-room to await the arrival of the
King and Queen, lie had quite a long talk with their
Majesties. Sitting at the Queen's riglit hand at dinner,
Mr. Bonar Law being on her left, Her Majesty talked
much of Auckland Castle and her visit in 1918. The
King sympathised with him, as he had had sciatica
when visiting his troops at the Front. " After coffee,'*
the Bishop says, " the King had a long gossip with me
about old ages known to him, and I capped his stories."
On Sunday morning he was wheeled to the Private
Chapel. Ernest Alexander, in a touching account
of the whole visit, writes :
" I followed him to the Chapel, and was put in a seat
just below the pulpit and the Royal pew. I was thank-
ful I could see the Bishop all through the Service.
The Dean of Windsor took the prayers, and the Bishop
preached from 1 Pet. ii. 4, 5, ' To Him, coming as to a
living stone, ye also, as living stones, are builded up.'
On entering the pulpit he looked very pale and tired,
and he said afterwards that he had pain as he stood
and preached. But he spoke with a stronger voice
than I ever heard him before. Once or twice I was
afraid he would break down, but then, as through his
illness, he seemed to have wonderful patience and
strength given him." ^
In the afternoon he was wheeled along the galleries
to see the pictures. At tea the Princes joined him,
after which he read till dinner. He went to bed early,
delighted at the. thought of "Cambridge to-morrow."
He left the Castle at 9 a.m. and walked quite com-
fortably, but at Paddington he was again bent with
pain, and could scarcely w^alk along the platform.
After a tedious journey he arrived at Cambridge, and
took delight in showing E. A. the Colleges and Ridley
Hall, as they drove to his brother's house in Cranmer
Road.
There is a mystic tenderness in God's providence
leading him to end his days in his beloved Cambridge,
1 See Cathedral and Other Sermons, XVII.
344 THE LIFE OF BISHOP MOULE
and at the house of his brother Charles, of whom he had
said in 1913 : i
" I know no man who more harmoniously blends
the two loves of ancient and English literature. My
debt to his influence cannot be told. It is only one
great instance of his benefits that, at a time when my
father would have found it impossible to send me to
Cambridge, my brother, a newly elected Fellow of his
College, made it possible."
And now at the end of life the home of that same
dear brother (President of the College) was to be
the threshold of the Home beyond. They walked
together in his garden the first afternoon, and each
evening Mr. Charles Moule read Paradise Lost, etc.,
aloud. Thus with reading and other companionship
the President cheered the Bishop in his daily increasing
illness.
During the three weeks from April 18 to May 8 he
gradually sank, being slowly brought to the haven
where he would be. He took drives on two days to
see the Backs and Trinity and other loved haunts.
On Wednesday, April 21, he dictated letters as he lay
in bed, and next day he was busy looking out trains
for his return North, but as he was preparing for another
drive he looked so ill that his temperature was taken,
and found to be 103'6. The doctor was sent for again
immediately. Perfect quiet was his only chance.
Being begged to put away thoughts of his Diocese he
said, "It is impossible, my whole heart is in it. It is
my life." When told he must do so, he was silent,
and then said quietly, " I will do it." On Saturday,
when he had hoped to institute the Rev. E. W. Bolland
as Rector of Southwick, he sent him a telegram, " Earnest
prayer and blessing. Dunelm."
His last letter, written with infinite difficulty, as
stated below, was to Her Majesty the Queen.
On Sunday, April 26, Mrs. de Vere, who was at Sun-
1 My Cambridge Classical Teachers^ p. 21,
TO STAND BEFORE HIS KING 345
derland, was tclc^raplicd for; and the narrative of the
last few days shall be given in her own words :
" I motored the whole way from Sunderland, owing
to the diflieulty of Sunday trains, and rcaehed Cambridge
in the early hours of Monday the 2Gth. I found that
he had raUied from the sudden attaek, and although
still seriously ill, the doetors were hopeful; his constitu-
tion was, they said, so remarkably strong, and his desire
to get well and return to work was all in his favour.
But I saw at once that there was a great change, and
it seemed as if he had ' let go ' all ordinary interests
and problems. This was so entirely unlike one who
had been always keenly interested in everything. He
showed no surprise at seeing me, or in hearing that
the car and his faithful chauffeur Hubbins were there.
Although too weak to talk over his Windsor visit, it
was on his mind that he had promised the Queen a
copy of his little book, Auckland Castle ^ in remembrance
of Her Majesty's visit there in 1913. The gracious
messages of inquiry and sympathy which had been sent
by the King on hearing of his illness had greatly touched
and pleased him, and when, with infinite difficulty,
he had written a message in the little book, for the Queen,
the delightfully kind and prompt telegram of acknow-
ledgment cheered him much.
" For he needed cheering, and I think it may be
helpful to know that he was allowed to pass through
a time of great nervous, mental and even at times
spiritual depression, probably caused by the nature
of his illness. One day he said in connection with this,
* Ask everyone you can to pray that this cloud may be
lifted.' He lay in great weakness, very quietly and
patiently, through the beautiful days of early summer,
and just opposite his window the Trinity tennis courts
were full of cheerful sounds. One Trinity man whom
he knew told us afterwards how constantly he thought
of him as he played. It seemed fitting that one who
had been a devoted son of Trinity, and himself a lover
of the open air and exercise, should have lain within
sound of Trinity undergraduates at play in his last
days.
" Especially during the first stages of illness there
w^ere hallucinations. These were almost entirely con-
nected with his lifelong interest in missionary work.
346 THE LIFE OF BISHOP MOULE
At one time he thought himself a missionary in India,
talking to missionaries he knew or had corresponded
with; at another, he was anxiously inquiring whether
all was ready for an imaginary Sale of Work. ' What
is the latest news from the Mission Field ? ' he would
ask. ' Tell me of conversions — of those brought to
Christ.' We could generally cheer him by reading
such books as the Life of Sadhu Sundar Singh, or Mary
Slessor, or some of the missionary magazines which
he had always called his ' Sunday newspaper.' He
liked other reading too, though weakness forbade any
but the shortest mental effort.
" One week-day he said, ' I don't want Sunday reading
to-day, let it be something quite different.' Cranford
was suggested and approved.
" So suddenly did the illness become serious, that
only a few hours before my arrival was a trained nurse
necessary, another following within a couple of days;
both were admirable. For the first few days he had
been splendidly cared for by his sister-in-law, and by
E. A., both of whom helped the nurses to the end with
the greatest care and understanding.
" Mrs. Charles Moule writes, ' It was a wonderful
time . . . the Bishop was very weak and ill . . . but
never once did we hear a murmur or an impatient word ;
we all loved to be with him and to do anything for him.
One of the nurses said to me, " I have never been in such
a sick-room, I shall never forget it." What was the
secret? Instead of an impatient word, it was a word
of prayer constantly day and night. He prayed, knew
that he was heard, and was helped and comforted. And
what seemed to me so wonderful was the simplicity of
the prayer — "O blessed Jesus, may I rest and live in
Thee and love Thee." — " Lord, make me patient." — " O
God, help me." When given food, " Lord, bless it."
This had evidently been the habit of his life, and it
was the wandering and fever and the intense weakness
that made him say it aloud. I believe that everyone
of us in that room has said how much we want to live
by prayer as he did. God did not fail him in his hour
of need.'
" His day nurse wrote afterwards — ' My personal
recollections of him are : his humility and extreme
patience during a very trying and wearying illness;
his wonderful gratitude for the least thing done for him,
TO STAND BEFORE HIS KING 347
and his smile wlicn he said, "Thank yon, Sister";
every night lie used to bless nie. He was very fond
of flowers, and appreeiated the little bunehes of wild
flowers brought up by his brother eaeh morning. He
used to love to hear the Seri})tures read, espeeially the
Psalms, or a whole Epistle, sueh as 1 Thessalonians or
riiilippians, and as we read them, so he would repeat
word for word and eomment on them.'
" It was thought that a change of room might cheer
him, and on Monday, May 3, he was carried into a sunny
room next to his own, where he could see the lilac in
full bloom and all the beauty of the May garden. Here,
too, as it was her own room given up to him by my aunt,
he was surrounded by familiar photographs, and the
mysterious shadow of depression which had been
allowed so often to fall upon him seemed to be lifted.
Next day, with us around him, he w^as able to receive
the Holy Communion from the Rev. E. S. Woods, Vicar
of Holy Trinity, Cambridge, an old Ridley student
and a very special friend. Very earnestly he followed
the Service, responding in a firm voice; when it was
over he begged Mr. Woods to come and administer
the Communion to him again. ' This has done me good,'
he said, and certainly there seemed to be a temporary
revival of strength. But although the doctors still
gave hope, the bad symptoms did not lessen, and on
the night of Wednesday I begged to be allow^ed to sit
up with him — this had so far been discouraged, as in
any case it was expected that the illness would be a
lingering one, and that all our strength would be needed
later, but these proved to be the last three nights,
and deeply thankful I was to have spent them with
him.
" The first night he was brighter, and he said in the
morning w^hat a ' happy night ' it had been. He dozed,
less uneasily, and in the long intervals of wakefulness
we read passages from the Psalms, Gospels and Epistles
and sang hymns. Some may care to know what were
his favourite hymns at this time. In the evening, ' The
sun is sinking fast,' ' Sun of my soul,' ' Abide w^ith me.'
Early in the morning, ' Jesu, Sun of Righteousness,'
which had always been our morning hymn at Auckland
on Saturday. Others were, ' Praise to the holiest in
the height,' a hymn which he had always spoken of
as ' profound ' ; ' How sweet the Name,' ' Jesu, Lover
348 THE LIFE OF BISHOP MOULE
of my soul ', Father Ignatius' beautiful hjnnn, * Let
me come closer to Thee, Lord Jesus,' ' In the shadow
of His Wings,' and ' My Saviour, Thou hast offered rest,'
to his own tune. He would try to join in some of the
old Fordington hymns, set to his father's tunes or his
own. Whittier's hymn, ' Rest,' he always cared for,
and one of the last, if not the very last, which I sang
to him was ' None other Lamb, none other Name,'
from Church Hymns.
" Very early on Thursday morning he asked me to see
if the light was coming — he always longed for light.
He then prayed, ' Lighten our darkness,' going on to
' O Lord, our Heavenly Father, Who has safely brought
us.' But in spite of the better night, Thursday proved
to be a very suffering day. Difficulty of breathing,
dryness of the mouth and the effort of eating, besides
the painful nature of the illness, made every hour a
trial. All the time he showed great patience and willing-
ness. Until the very last days, I do not think there
had been any wish for death. He had, as I think will
have been seen all through the Life, a wholesome love
of life and work, and a remarkable power of enjoyment
which did not seem to grow less with increasing years;
he knew, too, how much his presence on earth meant
to us. Now and then there would be a word which
showed indirectly that the thought was with him during
the closing days; but the doctors had urged us to dis-
courage all but thoughts of getting better. By Friday
— a very lovely day, I remember — his breathing was at
times very distressed, but the doctors, though grave, still
gave us the hard task of encouragement, even when he
said to my aunt, ' I thought I heard a voice saying to-day,
" You are very tired, the time of rest has come." '
Mr. Woods came again, and his visit cheered him, but
he was too weak for more than a brief prayer and blessing.
My uncle, because of his deafness and the consequent
difficulty of making him hear, could be but little with
him — a trial to them both — but this afternoon they spent
an hour together, my uncle reading aloud their favourite
Rogers' Italy. So difficult was my father's breathing,
and so weak his voice, that I was supporting him all
the time and passing on his remarks to my uncle, — yet
it was a really happy time, and it seemed fitting that
what proved to be their last afternoon on earth should
be spent in the enjoyment of their beloved Rogers.
TO STAND BEFORE HIS KING 349
After they had said (iood-night, and as it proved Good-
bye, my I'atlier asked us to I'cteh liiin a volume of Lodge's
Portraits, and sitting up in bed, >vith a sudden aceess
of strength, lie turned the pages and eonmiented with
keen interest on the various portraits — Nelson's
espeeially.
" Later, after reading to him about Sundar Singli,
I sang liim ' The sun is sinking fast ' ; he stopped me
at the verse ' Dead to herself and dead. In llim to all
beside,' and said, ' That exactly describes Sundar
Singh.'
'' So we came to the last night. His faithful servant,
E. A., who had been a comfort to him from first to last,
insisted on staying up and was with him at the end.
His niece, Mrs. Bosanquet, and I asked for his blessing,
and he prayed for blessing upon us, our husbands and
the children. Later, when he was alone with the nurse
and myself, he prayed again, ending with the words,
' and God bless Sister Marshall,' now beginning her
work in Uganda.^
" During the night he asked me to read ' large portions
of St. Mark's Gospel,' and by early morning we had
gradually got to the eleventh chapter with hymns inter-
spersed. Before long his breathing became very dis-
tressed ; my aunt, who had joined us, asked if she should
read him some hymns. He said, ' No, the Bible only,'
and she read him Rom. viii. and St. John xvi. By 7 a.m.
we sent urgently to the doctor to give some relief to
the breathing if possible, but by the time of his arrival
there was less active distress and he was already sinking.
The doctor assured me that he was already unconscious
and not suffering; I whispered to him, (among w^ords
of love and what I thought would cheer him) ' The Lord
Jesus is with thee,' and he whispered back very firmly,
' I know it.' So he had not lost consciousness of the
great central Fact of his life.
" Lately someone said to me, ' When the Life is
WTitten, I hope this will be brought out — the fact that
he was always bringing home to others, ' Christ, Who
is our Life.' And here, in the Valley of the Shadow,
He Whom he had faithfully preached as Life did not
fail him. Just before nine o'clock, his head, which I
^ Miss E. Marshall, who had nursed him through the serious
operation in 1913, had since become a C.M.S. Missionary, and had
sailed recently to be Matron of the Mengo Hospital.
350 THE LIFE OF BISHOP MOULE
had been supporting, sank on my shoulder, and very
peacefully at the last his spirit returned to God — so
peacefully that we hardly knew when the last breath
was drawn.
" Afterwards there was a look of triumphant and quiet
happiness and peace on his face, such a contrast to the
look of great suffering of the last hours. One who
looked at him said, ' This helps me to believe in
eternal life.' There was a smile too, as of perfect
contentment.
" He lay in the same rochet which he had worn when
preaching at Windsor three weeks before. We had the
Holy Communion round his bed that evening, taken
by his nephew, the Rev. A. C. Moule, Vicar of Trumping-
ton, and the service has never probably had a deeper
significance for any of those who were present."
On Monday evening " all that could die of him "
was removed to Ridley Chapel, where the students
watched all night. On Tuesday there was Holy Com-
munion at Trinity Church, and in the early afternoon
the first part of the funeral service in Trinity
College Chapel. " The coffin had been brought along
the Backs and the Great Avenue of Trinity College, and
it was striking to see the numbers of silent and motion-
less tennis players on either side as this devoted son
of Trinity came back for the last time to his beloved
College. After the Service the choir stood beneath the
Great Gate, singing the Nunc Dimittis, before the long
motor journey North began."
So he was brought to the Chapel at Auckland Castle,
and lay there near the graves of Bishop Lightfoot and
Bishop Westcott till next morning. Ascension Day,
when after the early Celebration the coffin was taken
to Durham.
Seldom did Durham Cathedral in all its long history
witness a more wonderful service than the funeral of
its eighty-fifth Bishop, on Ascension Day 1920, " Holy
Thursday " as it once was called, and a new and special
reason recalled the ancient name.
The whole service was a witness to the triumphant
TO STAND BEFORE HIS KING 351
ending of a life that amid all the busy distractions of his
Diocese had been hid with Christ in God.
The Archbishop of York, in his May Diocesan Gazette,
aptly expressed what people felt :
" Few men in our time have had more right to sum
up their life's meaning and purpose in the words of St.
Paul, ' To me to live is Christ.' Whenever he spoke
of his Master and Saviour there was an unfailing note —
sincere and indeed passionate — of personal love and
thankful adoration, which was a moving witness and proof
of the reality of Christ's presence in the life of man.
Saint he truly was, and also scholar, and it was the
scholar who was able to express the love and loyalty
of the saint in language singularly apt, and rich and
musical. Saint, scholar and friend — ^lie had a special
grace of friendship, and helped his friends to understand
what is meant by ' fellowship in Christ.' "
It was this sense of fellow^ship that was the life and
inspiration of the funeral service. There was an intensely
real consciousness of the closeness of the unseen and
eternal all through. The Dead March in " Saul '
(magnificently rendered) interpreted one aspect of it.
The weird diapason music rolling round the storied
aisles of the silent crowded " Cathedral, huge and vast,"
sounded like a tempest on the edge of the abyss, yet
the triumphant melody spoke of glorious hope even
there.
And the unbroken transit of the great silent pro-
cession across the deep gorge of the river seemed to tell
of fellow^ship in Christ. The long double row of white-
robed figures of choir and clergy stretched right across
the Prebend's Bridge and up the steep incline on both
sides — " part of the host had crossed the flood " ere
part had left the Abbey gate.
On, up they went through the woods, men of all ranks
and all views, made to realize their fellow^ship by their
Bishop's death in the Lord. They laid him to rest
in the quiet corner of Bow Cemetery beside the graves
of his wife, daughter and brother, the Bishop of Mid
352 THE LIFE OF BISHOP MOULE
China, to the strains of a hymn he loved, " How bright
these glorious spirits shine."
And everything in nature told of joyous life — the
budding trees, the cawing rooks, the lonely song of
the thrush, the sigh of the wind blowing where it listed,
and the glorious sunshine flooding the world with light ;
each and all proclaimed in varied ways life, real life, in
different spheres.
St. Luke ends his Gospel showing the Lord's Ascension
as the end of His life on earth, and opens the Acts
showing the same story from the other side, the beginning
of His work in heaven.
So it is with members of Christ. The solemn funeral
service speaks of faith and hope — in the case of our
Bishop triumphant hope. And John Bunyan paints
in true colours the upper side of such a death as the
Bishop's — when he went to stand before his Heavenly
King — to be followed, a few short months later, by his
brother Charles.
" Now I saw in my dream that these two men went in
at the gate, and lo, as they entered they were trans-
figured, and they had raiment put on that shone like
gold. There were also that met them with harps and
crowns, and gave to them; the harps to praise withal,
and the crowns in token of honour. Then I heard in
my dream that all the bells of the city rang again for
joy, and that it was said unto them,
ENTER YE INTO THE JOY OF YOUR LORD.
"I heard also the men themselves, that they sang
with a loud voice, saying,
BLESSING, AND HONOUR, AND GLORY,
AND POWER,
BE UNTO HIM THAT SITTETH UPON THE THRONE
AND UNTO THE LAMB
FOR EVER AND EVER."
TO STAND BEFORE HIS KING 353
MAGNUS ILLIC NOS CARORUM NUMERUS EXPECTAT ;
PARENTUM, FRATRUM, FILIORUM,
FREQUENS NOS ET COPIOSA TURBA DESIDERAT,
JAM DE SUA IMMORTALITATE SECURA,
ET ADHUC DE NOSTRA SOLLICITA.
IN HORUM CONSPECTUM ET COMPLEXUM VENIRE,
QUANTA ET ILLIS ET NOBIS IN COMMUNE
LAETITIA EST !
St. Cyprian, De Mortalitate.
A A
APPENDIX
THE POWER OF THE PRESENCE AND ITS RELATION
TO THE HOLY COMMUNION
This address was delivered by Bishop Moule in 1917 af o meeting oj the
London Clerical and Lay Union. It is printed here, not only as expressing
his views on a great subject, but as an example of reverent treatment oJ a
controversial question. See Letter from Lord Halifax, p. 288.
With a peculiar sense of responsibility I respond to-day
to the invitation to address you. Our subject in itself
is gravely sacred, to be approached with reverence and
godly fear. And it connects itself, particularly at present,
with debates and controversies within our Church life which
inevitably add anxiety and difficulty to the treatment.
In my long lifetime I have had something to do, now and
again, with controversies upon doctrinal ideals. I think
those efforts were on the whole called for by duty. But I
confess that, as the years gather upon me, the fatigues of
time, including the experiences of grief, compel me to feel
a personal dread of the process of controversy. This does
not imply weaker convictions, but it comes of a sense of the
inevitable peril which controversy, as such, brings to the
soul, and of a growing longing, for the needing heart's own
help, after the upholding and cheering power found only in
the simplest and mightiest certainties of the Word and the
Spirit.
But I could not decline an invitation at once so kind and
so important, and I am here to do the little that I can upon
this great theme. May He who, beyond a doubt, is present
here with some special grace, fcr we are met in His name,
mercifully rule us with the peace and power of His presence.
I.
A little may be said first, in outline only, about the general
fact of the Lord's promises of Presence with His Church and
with His disciple. The blessing of the personal proximity
of the Eternal Friend shines out already, radiant and large,
in the Old Testament. " My presence shall go with thee,
and I will give thee rest " ; " In Thy presence is the fulness
of joy "; " Thou shalt hide them in the secret of Thy pre-
sence " ; " The angel of His presence saved them " ; "I will
354
APPENDIX 355
fear no evil, for Thou art with me." One sacred incident
after another gives substance to the words; the walk of
Enoch with God ; the colloquy of Abraham with his divine
Friend ; the converse of Moses with Ilim, mouth to mouth ;
the visions, preluding the Incarnation, granted to warrior or
to seer in the temple, by the winepress, in the field. Every-
where appears a God inlinite and inscrutable on the one side,
but on the other supremely personal, and delighting, yes,
delighting, out of the inmost secret of His nature, which is
love, to focus into companionship His affection and His care.
Little do they know the Law, the Prophets, and the Psalms,
who say shallow and irreverent things about the God of the
Old Testament, as if He were a glorified Sultan, ruthless
and aloof. May the Lord of the Fathers, blessed for ever,
forgive such talk; for surely they know not what they say.
Then appears, in the fulness of time, the holy Incarnation.
For a period of measured years the Eternal gives His
presence openly to man under the conditions of manhood in
its fulness, body, soul and spirit. He walks among men as
indeed the great Companion. Amidst the pain and burden,
inconceivably heavy to Him, of mortal surroundings with
their sin and grief, amidst incessant contradictions and mis-
understandings. He yet seeks and loves human company.
He not only deigns but greatly cares to have men about
Him: "Will ye also go away?" He lavishes on His
disciples His company, familiar and habitual, not least in
His own dark hours. Then came the Cross and the Resur-
rection. And in this respect also, as well as in others, it
was " the same Jesus " that reappeared from the unseen.
He gravitated to the disciples who had forsaken Him. His
first day of supreme victory was spent in free and affectionate
fellowship with them, singly and together; in the garden,
on the road, in the chamber, at the meal.
He passes at last out of sight. But He leaves a wealth
of promises of Presence, perpetual, intimate, ubiquitous. " I
am with you all the days," " all the days and all day long,^*
for so we may develop grammatically the Greek of St.
Matthew. " Where two or three meet in My name, I am
there " ; " My Father will love him, and We will come to
him, and make Our abode with liim " ; "I will come in to
him and will sup with him and he with Me." Mediated by
the Spirit, yet none the less personal and near, the Presence
is always assured. As Lord of the Church Christ walks in
the midst of the golden lamps. As Shepherd He is always
with the flock. As Bridegroom He is one in an ineffable
intimacy with the Bride, and also with the person of her
member : " He that is joined to the Lord is one spirit." He
lives and moves only just behind the veil of sense, and some-
356 APPENDIX
times He lifts it, as if to remind the soul that it is so. Saul
hears His actual voice, uttering a homely proverb of the
farm, from within the sudden glory. Then again at Corinth,
and in the castle at Jerusalem, his Lord is with him. And at
last, before the bar of Nero (2 Tim. iv. 17), the servant is
sensible of the Master's Presence : " The Lord stood with
me and strengthened me."
Take the New Testament as a whole, and does it not shine
and move all over with the word Immanuely " God with
us " ? God, incarnate God, absent normally to sense, is
yet always and everywhere present with His Church and
people, by the Holy Spirit who effects the contact. Inscrut-
ably but surely He is with us.
And this is not fact only. To us it is light and life. To
Him it is love and joy. His " delights are with the sons
of men," whom He has redeemed, and to whom He has
manifested Himself.
It is to us life. The withdrawal of the Presence would
leave the Church a body without a soul, without a spirit. It
would leave the disciple unutterably alone, with his enemy
and with himself.
It is not too much to say that a sure grasp upon the
promises of the Presence of the Lord Jesus Christ, with a
watchful use of them, gives us the inmost secret of peace,
patience, and success, in the individual Christian life. The
often-quoted experience of Brother Lawrence, a precious and
luminous illustration of Gospel principles from within the
shadows of the Church of Rome, is an experience of the
widest application. The deliberately formed and developed
recollection that the Lord is here, wherever the here may be
— the temple of worship, hushed and solemn, or the noisy
kitchen with its stir and scolding — was that man's talisman
for a quiet and happy state of soul. He lived by the recol-
lection put into use; by the fact of the Presence turned
into power through its active application to the heart in faith.
That record is a lesson for every Christian man at every turn
of his existence. Which of us does not know something of
the validity of it? Which of us does not long to know it
more, and ever more ? The Presence of the faithful Christ,
of the whole Christ, the all-blessed God Incarnate, one with
the Father, one with us, with me, with thee ; never divided,
never a part of Himself but always all ; this, recollected and
used in worshipping faith, transforms the outlook, inspires
the surroundings with a breath of heaven. This makes the
lonely hour, be the loneliness physical or spiritual, full of
infinite companionship. This lays the temptation dead be-
neath the faltering or the weary feet. This sheds a nameless
brightness from beyond the sun on our happiness of heart
APPENDIX 357
and home. This can not only soothe and solace sorrow but
can transfifTure it, by ^nvininto " the fellowsliij) of His sufferin<^s," till the heart-broken
pilgrim can even love the wound that would be mortal if
the Presence did not turn it into an avenue of life hid with
Christ in God.
The recollection and application of the Presence will surely
prove withal the inmost school of the spirit of Worship,
without which true religion can never for a moment be itself.
For such is the Lord, the Christ of the written Word and
the revealing Spirit, that precisely with the growth of ex-
perience of His radiant proximity, with the intimacy of the
soul with His love, grows its passion for adoration. The
nearer to Him, in spirit and in truth, the more the happy
and wondering disciple finds rest only at His feet, under
His feet, awed before His unutterable betterness. His abso-
luteness of goodness and of glory, while yet, and only all
the more, he reposes upon His Saviour's heart.
As with the man, so with the Church, the spiritual organism
of true discipleship. For it also worship, adoration, the holy
fear which means holy love upon its knees, is absolutely vital
to its true life. Let the Church grow slack and cold in her
principle and practice of adoration, and the mischief will be
felt through all her faith and all her life. Let the maxim
lahorare est orare be misinterpreted, as if the mechanism and
bustle of Church activities were the main thing ; let the sim-
plicity of faith and the liberty of sonship be so travestied as
to allow the Bride to forget to adore as well as to embrace
the Bridegroom; and experience tells us that disasters to
faith itself are sure to follow. The spirit of humblest worship
is vital to the Church. And this is best assured by a per-
petual recollection of the Presence. A God far off may be
talked about, may be an interest, may perhaps be a dread.
It is the Lord very near, robed in His promises, laying His
right hand upon us, who draws out all the hallowing bliss
of adoration.
II.
From these more general reflections on the Presence, and
on the relation between the Presence and worship, I pass
naturally to some great questions more limited and particular.
I mean, as you will anticipate, questions connected with
the great Sacrament of our Redemption by Christ's Death ;
if I may denote the Holy Communion in the words of the
XXVIIIth Article.
With reverence and fear I approach this theme. With
reverence, of course, for here is the holy institution of the
dying Lord. With fear, lest words on such a theme should
358 APPENDIX
only bewilder, or only divide. But the fear itself prompts
prayer and hope.
It is very widely taught and held, and the tradition of the
teaching is old, that one supreme purpose and function of
the Holy Communion is to effectuate a Presence of the Lord
with His Church, peculiar, of its own kind. Whatever else
it was given for, it is held that it was given for this. It was
to procure and secure, by its due celebration (I omit on pur-
pose all extreme refinements of statement, which would con-
fuse our present quest), such a Presence of the Son of God
in His full incarnate glory, in mysterious connexion with the
hallowing and the presence of the elements, that it should
be the believer's duty to think that the whole Christ is then
and there present in a manner in which He is not, not so
fully, not so magnificently, certainly in a normal way, other-
wise and elsewhere. So strongly by some devout Anglicans
is this held that they allow themselves to speak at times as
if the glorious Presence were not to be had at all otherwise.
One good man, pleading, during the War, for a full provision
of great Celebrations for our soldiers on their return, has
said that they will think little of Morning Prayer, for they
will not find there the Presence of Christ.
A further step of doctrine, as we well know, takes men
to the position that consecration so identifies the elements,
or the element, with the Lord in His Presence, incarnate and
glorified, that the identification lasts while the element is
preserved intact, apart from the occasion of consecration
and reception. The Presence, in an ineffable speciality, is
bound up with the hallowed object. The incarnate God,
inscrutably but really and uniquely, is there. To be near
the sacred Thing is to be near Him, in a sense apart and
infinitely important. To pray before it is, accordingly, in
a sense apart and infinitely important, to pray to Him in
an intense and prevailing proximity.
No Christian who has learnt anything large from life's
work and sorrows, from its temptations and its failures, its
immeasurable need of the Christ, whole and near, will bear
to think or speak hardly about such beliefs. Probably he
personally knows amongst those who cherish them such
humble and holy disciples of his Lord that he has a great fear
of " offending the generation of God's children." Yet in
all love and candour we may ask, for ourselves, for our own
faith and our own responsibilities, whether the words of the
Lord and His apostles really give such convictions the ground
which their gravity and importance demand for the full
assurance of faith.
Approach first the more general and far more widely-held
tenet that the Holy Communion is emphatically the Sacra-
APPENDIX 359
ment of the Presence. With all reverence for the thouand faith of my countless fellow-Christians who so think,
I am constrained to say that I cannot find, after earnest-
study, followed throufifh many years, that this belief is either
" read in the Scripture or to be })roved thereby " (Article
VI.). I may quote, with respectful af]frcemcnt, some words
of my illustrious predecessor at Durham, whose vast know-
ledge was held and used by a mind singularly detached from
** party." The sentences are quoted from his Memoir in
my friend Dr. Tait's recent book, a book of whose high and
distinguished value I can hardly speak too warmly, The
Nature and Function of the Sacraments. Bishop Westcott
writes : " One grave point I am utterly unable to under-
stand — how ' the Body broken ' and ' the Blood shed ' can
be identified with the Person of the Lord. I find no warrant
in our Prayer Book or ancient authorities for such an identi-
fication. . . . The circumstances of the Institution are, we
may say, spiritually reproduced. The Lord Himself offers
His Body given and His Blood shed. But these gifts are not
either separately (as the Council of Trent), or in combination,
Himself. It seems to me vital to guard against the thought
of the Person of the Lord in or under the form of bread and
wine. From this the greatest practical errors follow. . . .
(The elements) represent His human nature as He lived and
died for us under the conditions of earthly life."
I venture to add, on my own part, what has long seemed
to me eminently true and significant, that the whole action
and utterance of the Lord at the Institution connect the
eucharistic Rite with the sacred Death as the immediate and
supreme matter of reference. The elements are kept apart,
not blended. The one is broken, the other is poured out,
before consecration and reception. They are thus, first, the
Body and the Blood separate from each other; that is, in
the death state. They are, further, the Body as broken and
the Blood as shed; that is, in the state of the Crucifixion
hour. The Cup is the New Covenant, in the life-blood, say,
the death-blood, of the most holy Covenanter. The ordin-
ance " spiritually reproduces " an hour, a state, which,
while its effects are for ever, has for ever ceased to be.
The Holy Communion, as to w^hat is for certain read in
Scripture and can be securely proved thereby, without im-
portations into the matter from quite other sources, is thus
precisely this, the Sacrament of our Redemption by the
Death of Christ. As such, assuredly, our Consecration
Prayer regards it.
The divine Ordinance, with all its grace and power, is thus
emphatically a Rite of Covenant, rather than a means to
effectuate a unique mode of Presence. As we will presently
360 APPENDIX
remember, it is a holy occasion full of the certainty, joy, and
glory of the Presence. But the Presence on that occasion
is not a something effected by the Ordinance. Rather it is
just that propinquity of the Lord which He promises to His
people in all their holy gatherings. (Matt, xviii. 20.) Only
He is present there for a special purpose of blessing — to
make, as it were, His whole covenant of grace over again
concrete, tangible, vitally and vividly real, to all His own;
to make it, as it were, a thing which they can feel. It is, in
brief, a Sacrament. And a Sacrament, when we come to
think of it calmly and anew, what is it ? I venture to say,
with Dr. Tait, as he reiterates the point in his admirable
book, that Sacraments are things given not to add to the
mysterious element of religion, but on the contrary to clear
thought, and quicken imagination, and aid faith to lay a
direct and simple hold on the eternal verities. They are
given to assist the believing spirit, by outward and visible
signs and seals related to the hidden things signified, and,
true to a common law of human language, called freely by
their names. They are Signs, so as to help the worshipper
to treat the invisible as veritable. They are Seals, so as to
validate the grasp of faith upon its possession, under the
*' better covenant," of all that is ours through the Incarnate
and Crucified Redeemer.
Of course, this is no mere matter of natural perception, of
common sense. The Holy Spirit alone is able to give thought
and faith their true direction and to reveal to them the glory
of their object. But as He uses the Word (for it, without
Him, is only words), so He uses its sacramental Seals, never
to be dissevered from it, to the uplifting and the assuring
of the soul.
It was, I believe, Archbishop Temple who said that the
work of the Holy Communion is not to effect a Presence,
but to seal a Promise.
May we not fairly expect that, if the effecting of a unique
Presence were the Lord's purpose in the Institution, the Acts
and the Epistles would contribute unmistakable illustration
of it, not in teaching only, but in incident ? But I cannot
for myself trace such illustration anywhere. In one memor-
able incident I seem to see a negative to it. St. Luke, as
we all feel, in the Acts, records not only events, but selected
and significant events. One such is given us in that pro-
minent narrative of immortal beauty, the conversion and
baptism of the Ethiopian. The man, taught first by Isaiah,
then by Philip, who for him is the New Testament, believes,
rejoices, is baptized, and then goes on, utterly alone of
Christian fellowship, to the African mountains. He needs,
if human being ever needed it, the Presence. How is he
APPENDIX 861
to enjoy it? Not, on any strict Church theory, through
eucharistic means at all. lie is but a layman, just baptized
by a deacon. His sole external means of grace arc Isaiah,
Philip's words, and baptism. Must he not turn back to
Jerusalem, and get the Apostles somehow to make good
the tremendous need ? Nay, he goes on his way rejoicing.
He has the whole new-found Christ with him. Neither
Philip nor Luke is, it would seem, disquieted about his
spiritual provision.
This means no dishonour to the Passover of Christ. But
it seems to me silently to suggest that the Presence has
not that unique connexion with it which so many earnest
Christians take for an article of faith.
III.
Upon the further question, the Reservation of the conse-
crated Bread for worship, I will speak but briefly. The late
Mr. Freestone, of the Mirfield Community, has shown, in his
book The Sacrarnent Reserved (a book which appeared after
his brave death in Mesopotamia), that such a practice was
not known in Christendom for a thousand years. And the
Bishop of Oxford (Dr. Gore) has handled the subject, in the
hke direction, in an essay of characteristic power. He
writes from his own point of view — a point far different
from mine. He emphasizes as a great function of the
Eucharist that it is ordained to convey into the Christian
the glorified humanity of the Lord. But none the less
weightily he warns Anglicans of the tendency of the Adoration
of the Host to blur and distort the fulness of faith in the
Lord's indwelling in His disciple — whose being is the one
true pyx or tabernacle of the sacramental Body. (The
title of the Essay precisely is The Theological Bearings of
some extra-liturgical Uses of the Blessed Sacrament ; it is
reprinted from the English Church Review, and published
by Longmans.) There are some great premises in the
Bishop's masterly discussion with which, as I have said, I
am quite unable to go; while fully recognizing the amount
of ancient (I cannot think primeval) belief and teaching
which is with him. But I find it the more impressive that
he should thus urgently insist upon the spiritual risk, as
well as the unhistorical texture, of the tenets which would
find a divinely given help to faith and prayer in acts of
worship, collective or single, offered in the presence of the
reserved and tabernacled Sacrament of the Body — used
as it is, in such a case, without the very least evidence that
this was a use intended by the Lord.
The tendency of this whole type of teaching, so I feel
reverently convinced, does not run with the main stream
362 APPENDIX
of New Testament truth. More or less it goes to make less
sure, less luminous, less restful and strengthening to the
believer, the certainty of the unfailing and ubiquitous
Presence, entire and perfect, of the crucified and risen Lord
Incarnate, in all the glory of His Person, in all the grace of
His Deity and His Manhood. It goes to put out of the fore-
ground that truth which flows like a river of life through
the Apostolic teaching, the truth of the work of the " other
Comforter," who was to supply, and more than to supply,
the loss of the amazing gift of the literally corporeal com-
panionship of the Christ. In the Scripture it is by the Spirit
that we have the Son, in all His life and power. The manner
is inscrutable; it transcends infinitely alike analysis and
imagination. But the fact is simplicity and certainty to
faith. " He that is joined to the Lord is one spirit." The
bridal bond of the soul and the Saviour, in which the disciple
is not only with but in the Master, and He in him, is by
the Holy Ghost given to us. It is such that, at every
moment and in every place, the Master is closer to the man
than breathing, nearer than hands and feet.
As to the public worship and life of the Church of God,
a serious tendency of the teachings in question seems to me
to be, as we have seen, a discredit of extra-sacramental
worship, such that the traditional treasures embodied in
Morning Prayer, for example — the Lessons, the Psalms, the
Te Deurn — are becoming unfamiliar to many churchpeople.
Surely the glory of the Sacrament should rather be shed over
all other times of worship and of the Word, as the seal of
covenant blessing upon them all, than be supposed to
depress them and leave them in the cold.
IV.
But now I close. I have tried, imperfectly, but to my best,
to give reasons against certain misuses, as I think them,
of the glorious sacramental Institution, the holy Passover
of our Redemption. Let me conclude all the more gladly
upon the positive note. For all that it is given to be, as the
divine memorial, in the soul and in the Church, of the Atoning
Passion — that central fire and light of the Faith, that supreme
magnet to the believing sinner's worshipping love — let the
Holy Communion be always more to us than ever, always
more gracious, beautiful, venerable, dear. For all that it is
given to us to be, as the imperial seal of Heaven upon the
whole eternal Covenant of abundant pardon and victorious
holiness, for all that it is as the authentic and certifying
adjunct of the Word, from which it is never to be parted,
let it seem always more desirable to us, more light-giving,
APPENDIX 363
more life-giving, to receive in worshipping wonder the hal-
lowed Bread and Wine, as from tlie hands of the blessed
Christ Himself, that so the better, in the heart, by faith,
we may feed on IIim. Let our eonduet of the great Rite,
and our use of it, be steeped in the tranquil but profound
reverenee of faith and love, and also in the glory of that
blessed hope of which it is full. For we " shew the Death "
with a perfectly definite terminus ad quern in view ; " till
He come." So let us go forth from it strengthened and
refreshed in our whole being, pledged anew to an unreserved
surrender to our once surrendered and suffering King, and
better able to recollect, to adore, and to use, everywhere
and every hour, *' all the days and all day long," in the
assemblies of the Church, and in our own most solitary or
most crowded time, the entire and real Presence, living, life-
giving, human, divine, of our Lord Jesus Christ.
{Copies of this address can be obtained at The Church Book
Room, 82 Victoria Street, S.W. 1., price 2d., or lOs. per 100
for distribution.)
BIBLIOGRAPHY
The Books and Pamphlets have been arranged, so far as
possible, under the same headings as have been used in Part I.,
Chapter XV. The date given is that of first publication unless
otherwise stated. Present prices are added, if still in stock.
The following abbreviations have been used :
and
B.
= Bemrose & Sons.
C.
= Cassell & Co.
C. B.
= Cambridge Bible for Schools and Colleges.
C. G. T.
= Cambridge Greek Testament for Schools
Colleges.
CM.
= Charles Murray (Home Words Office).
C. M. S.
= Church Missionary Society.
D.
= A. P. Dixon, Cambridge.
D.B.
= Deighton, Bell & Co., Cambridge.
D. T. D.
= Drummond's Tract Depot, Stirling.
E. S.
= Elliot Stock.
H. «&S.
= Hodder & Stoughton.
H. R. A.
= H. R. Allenson.
K.
= J. Kensit & Co.
L.
= Ling, Dorchester.
L. G.
= Longmans, Green & Co.
M.
— Methuen & Co.
M. B.
= Marshall Brothers.
M. &S.
= Morgan & Scott.
N.
= Nisbet & Co.
N. C. L.
= National Church League.
O.
= Oliphant, Anderson & Ferrier
P.
= S. W. Partridge.
R. S.
= Robert Scott.
R. T. S.
= Religious Tract Society.
S.
= Seeley, Service & Co.
s. &c.
= John F. Shaw & Co.
S. p. C. K
. = Society for Promoting Christian Knowledge.
T.
= Thynne.
I. THEOLOGICAL AND PASTORAL WRITINGS
(see pp. 168-172)
English Church Teaching. Part II. (C. M., 1897 ; later N. C. L.)
Faith, its Nature and its Work. (C, 1909.)
Justifying Righteousness. (S., 1885.)
Outlines of Christian Doctrine. (H. & S., 1889.)
Veni Creator. (H. & S., 1890.)
364
BIBLIOGRAPHY 365
To my Younger Brethren (on Pastoral Life and Work). (II. & S.,
1892.)
A brief declaration of the Lord's Supper, by Nicholas Ridley,
Bishop of London. Reprinted with Introduction, Notes
and Appendices and prefaced by a Life of the Author, by
H. C. G. Moule. (S., 1895.)
Tracts
Baptism, Holy. (N. C. L., 1920.)
Baptism, the Sacrament of. (K., 1896.)
Cleansing Blood, the (a study of 1 John i. 7.) (S., 1889.)
Confession. (D., 1899 ; D. T. D., 1907.)
Eating Christ's Flesh and drinking His Blood. (R. T. S.)
Justification by Faith [Twentieth Century Papers, Is. each.]
(S. & C, 1903.)
New Birth, the, a brief Enquiry and Statement. (S., 1888.)
Our Great High Priest. (D., 1899; D. T. D., 1907.)
Real Presence, the. (N. C. L.)
II. EXPOSITIONS AND COMMENTARIES
{see pp. 172-176)
A. Commentaries
Romans, the Epistle to the. (C. B., 1879.)
Ephesians, the Epistle to the. (C. B., 1886.)
PhUippians, the Epistle to the. (C. B., 1889.)
Colossians and Philemon, the Epistle to the. (C. B., 1893.)
Philippians, the Epistle to the. (C. G. T., 1897.)
B. Expositions and Expository Studies
Romans, the Epistle to the [The Expositor's Bible]. (H. & S.,
1894.)
Philippian Studies. (H. & S., 1897.)
Colossian Studies. (H. & S., 1898.)
Ephesian Studies. (H. & S., 1900.)
C. Expositions (Devotional Bible Readings)
Cross and the Spirit, the (The Epistle to the Galatians). (S.,
1898.)
Grace and Godliness (The Epistle to the Ephesians). (S., 1895.)
Hebrews, Messages from the Epistle to the. (E. S., 1909.)
High Priestly Prayer, the (John xvii). (R. T. S., 1907. 6s.)
Jesus and the Resurrection (John xx). (S., 1893. 3s. 6d, n.)
Light from the First Days. (M. B., 1911.)
Seven Epistles, Some Thoughts of the. (R. S., 1916.)
Timothy, the Second Epistle to. (R. T. S., 1905. 5s.)
The Gospel in the Old Testament (24 Coloured Pictures by
Harold Copping, Described by Bishop Moule. (R. T. S.,
1908. 25s. to 30s.)
Scenes in the Life of our Lord (ditto). (R. T. S., 1907. 25s.
to 30s.)
366 BIBLIOGRAPHY
III. DEVOTIONAL WRITINGS (see pp. 176-179)
A. Sermons
(i) Volumes
Fordington Sermons (see p. 58). (Dorchester, Ling, 1882.)
Christ is All (in Preachers of the Age). (H. & S., 1892.)
Christ is All (reprinted in The Expositor's Library). (H. & S.,
1913.)
The Secret of the Presence. (S., 1900. 4s. 6d. n.)
My Brethren and Companions (in the Church Pulpit Library.)
(N., 1905.)
Christ's Witness to the Life to come. (S., 1908. 5s. n.)
Cathedral, University and other Sermons (posthumous),
(H. & S., 1920.)
(ii) Smaller Collections
Christ in Life, Life in Christ (in " Christ and His People," 1-4).
(H. & S., 1888.)
Life in Christ and for Christ (a separate reprint of the above
with two additional Sermons. (H. & S., 1890.)
Doctrine and Life (in " The Church and her Doctrine." (N., 1891.)
" I come " (four sections) (in " The Church and her Doctrine."
(N., 1891.)
(iii) Single Sermons
[Those that have since been reprinted in volumes of Sermons
have been omitted from this list.]
The Spirituality of the Church of England. Part II. From
Sermons on the Litany. (L., 1870.)
The Fact of the Resurrection. (L., 1871.)
The Consummation of Love and Peace [in Cambridge Sermons].
(M., 1893.)
" Salvation is of the Jews " (Centenary Sermon in Durham
Cathedral, published by the London Jews Society). 1909.
*' Even to your Old Age " (after death of Dean Kitchin). 1912.
(iv) Church Congress Sermons [see Reports. Bemrose]
1902. Northampton. The Commission to Preach — Christ.
1904. Liverpool. The Harvest — at Home.
1908. Manchester. " Over against his house " (Cathedral and
other Sermons, No. iii.)
1919. Leicester. Pre-requisites to a Regenerated World (Cathe-
dral and other Sermons, No. xvi.)
B. Devotional Books, Papers and Tracts
(i) Church Congress Papers [see Reports. Bemrose.]
1886. Wakefield. The Devotional Study of Holy Scripture.
1889. Cardiff. The Christian and the World.
1892. Folkestone. Christian Doctrine and Christian Life.
1893. Birmingham. The Church of England in Relation to other
Bodies of Christians.
1895. Norwich. The Second Coming; its Bearing upon Mission
Work.
BIBLIOGRAPHY 367
1897. Nottinjj^ham. Progress of Life tmd Thought hi the Church
of England during the Victorian Era; tlic EvangeUcai
Movement.
1898. Bradford. The Practical Use of Holy Scripture.
1900. Newcastlc-on-Tyne. The lleforniation in England (Jewel's
Apology).
1902. Northampton. Private Prayer.
1904. Liverpool. The Fostering of Vocation.
1906. Barrow. The Joy of Adoration [see '* Christ's Witness to
the Life to come," xvi.]
1907. Yarmouth. The Holy Spirit and the Church : in Witness.
[see '' Christ's Witness," xvii.]
1909. Swansea. The Sanctification of Family Life.
1910. Cambridge. Christ our Life.
1912. Middlesbrough. The Unchanging Christ : " I am . . . the
Life."
(ii) On the Christian Life (mostly 16mo)
Thoughts on Christian Sanctity. (S., 1885, Is. 6rf.)
Thoughts on Union with Christ. (S., 1886. Is. 6d.)
Thoughts on the Spiritual Life. (S., 1887. Is. 6d.)
Thoughts on Secret Prayer. (S., 1890. Is. 6d.)
Temptation and Escape [for beginners]. (S., 1903. Is. 6d.)
Need and Fulness [six addresses. The Keswick Library].
(M. B., 1895.)
Patience and Comfort [five addresses, three at Keswick]. (M. B.,
1896.)
Christ and the Christian [five addresses, given at Keswick].
(M. B., 1919.)
Letters and Poems of Bishop Moule (posthumous). (M. B., 1921,
3s. 6d.)
(iii) On Prayer, and Prayers
Prayers and Promises, Messages from the Holy Scriptures.
(S., 1896. Is. 6d.)
Prayers for the Home, A month's cycle of morning and evening
Family Worship. Crown 8vo. (S., 1892. 4s. 6d.)
Our Prayer-book. Short Chapters on the Book of Common
Prayer. 16mo. (S., 1898. Is. 6d.)
[And see above]
(iv) On the Holy Communion
At the Holy Communion, helps for preparation and communion.
(S., 1892. 9d. to 3s. 6d.)
Pledges of His Love, the. Thoughts on the Holy Communion.
(S., 1894. Is. 6d.)
The Supper of the Lord. Crown 32mo. (R. T. S., 1912. Is. 3d.
to 3s. 6d.) Crown 8vo. (R. T. S., 1912. Is.)
On the Holy Communion [two Sermons in Trinity Church,
Cambridge, Nov. 1898.] (D., 1898.) (D. T. D., 1907.)
(v) For Lent
The Call of Lent, to Penitence, Discipline and Christ [forty-one
short readings]. (S. P. C. K., 1917. 2s.)
368 BIBLIOGRAPHY
(vi) For Men
Grace and Virtue. Some thoughts on moral claims and possi-
bilities. (C, 1913. 2s. 6rf.)
(vii) For Sunday Reading
Meditations for the Church's Year (fifty-four readings, including
Christmas and Good Friday). (H. R. A., 1908.)
Thoughts for the Sundays of the Year (fifty-two readings).
(R. T. S., 1901. 6s.)
The Sacred Seasons [in The Illuminated Series] (Selected Read-
ings for the Sundays and Holy Days of the Christian Year).
(S., 1907. 10s. Qd. to 15s.)
(viii) For Daily Reading
Daily Thoughts [Selected by Louise Buckland] [First edition
had title " With Heart and Mind." Third edition 1913].
(R. T. S., 1904. Is. M. and 3s. M.)
All in Christ [Selected by Rev. J. H. Burn]. (M. B., 1901.)
(ix) For Those in Sorrow {see pp. 177-179)
Christus Consolator. (S. P. C. K., 1915. Is. M. to 3s. lOrf.)
(French translation. Boucher. La Haye [The Hague],
Hollande.)
Christ and Sorrow, Thoughts for Stricken Hearts. (S. P. C. K.,
1916. M. to Is. 3flf.)
A Letter of Comfort, to a Sorrow-stricken Friend. (S. P. C. K.,
1916. 2d.)
Concerning Them that are Asleep [Reprint of last chapter of
" The School of Suffering."] (S. P. C. K., 1906.)
(x) Booklets and Tracts
The Unchangeable Gospel. (Hunt, 1891.)
Beginning Again (for the New Year). (R. T. S.)
Tracts for the Church Seasons — Christmas Day, New Year's
Day, Ash Wednesday, Lent, Holy Week, Good Friday,
Easter Day, Ascension Day, Whitsunday, Trinity Sunday.
(S. P. C. K.),
How can the Individual Soul approach God? (R. T. S., 1902.)
The Power of the Presence and its Relation to Holy Communion.
(N. C. L., 1917 and 1920. 2d.)
Kikuyu Tract—" That they all may be one." (L. G., 1914.)
The Power of the Home in the Winning of the World (to women
and girls). (C. M. S.)
Prayer and Missionary Difficulties. (C. M. S., 1911.)
Syria, A Recollection of. (British Syrian Mission.)
The separate addresses collected in " Need and Fulness " and
others published in envelope size by D. T. D. and by others
at various dates. (M. B.)
Reading the Bible. Everybody's Booklets, No. 6 (pp. 313-14).
(R. T. S.)
Soldiers and Sailors, A Letter to British, '' I believe " — *' I
belong." (D. T. D., 1903.)
BIBLIOGRAPHY 369
Parents, An Open Letter to Young [Essays on Duty, No. 21].
(C, 1910 [5th ed., 1911]).
Women, The PubUc Ministry of. (S., 1892.)
Prayer-book, the Story of tlie (Enghsh Church Manuals).
(L. G., 1908.)
Opium Question, the. (M. & S., 1904.)
Hope of the Near Approach of the Lord's Return, the (T.,
1919. 4>d.)
Also contributions to the following publications :
Biblical Character Sketches — Joseph. (N., 189G.)
Cambridge Sermons — Ps. xxxi. 20. (M., 1893.)
Christ and His People. Christ in Life, Life in Christ. (H. & S.,
1888.)
Church and Faith— Tests of True Religion. (1899.)
Church and her Doctrine, the — Doctrine and Life, " I come."
(N., 1891.)
Church and Life of To-day, the — Is there a Decline of National
Courage ? (H. & S., 1910.)
Churchman, The.
Dictionary of Christian Biography — Articles on Arnobius and
Monica. (Murray.)
English Church Teaching— Part II. (N. C. L.)
Foundation Truths of the Gospel — Regeneration. (M. & S., 1901.)
Holiness by Faith, a Manual of Keswick Teaching. (R. T. S.,
1904.)
Horatio Bonar, Memories of — The beauty of his hymns. (O., 1909.)
How to Study the Bible. (1890.)
John Newton— Sermon at Olney, April 25, 1907. (P., 1908.)
Lectures on Ecclesiastical History — Augustine of Hippo. (N.,
(1896.)
Quiver, The.
Record, The.
Redeemer, The Life and Work of the (reprinted from " The
Quiver.") The private and personal interviews of our Lord.
(C, 1901.)
Roads to Christ. (R. T. S.)
Sermons for the People, 2nd Series, Vol. I. First and Second
Simdays in Advent.
Sunday at Home, The.
Temple Bible — The later Pauline Epistles : Rom., Eph., Phil.,
Col. (edited by H. C. G. M. in one volume). (Dent, 1902.)
What is the Gospel? (from "The News"). Gal. iii. 13-14.
(" Home Words " Office.)
Memorials of Old Dorset — Dorchester. (B., 1907.)
Towards Reunion — Evangelicalism and its Revival.
Studies in Revival — The Breaking Forth of His Glory. (L. G.,
1915.)
(IV) MISCELLANEOUS (see pp. 179-181)
A. Poetry.
Apollo at Pherae [printed for private circulation by C. J. Clay,
M.A., Cambridge University Press.] (1865.)
The Thames Voyage [printed by C. Perkins, Marlborough.] (1866.)
B B
370 BIBLIOGRAPHY
Dorchester Poems. London, William Poole ; Dorchester, Henry
Ling. (1878.)
Poems on Subjects selected from the Acts of the Apostles, with
other miscellaneous pieces. (D. B., 1869. 4s.)
Seatonian Prize Poems, published by D. B. Is. each.
Christian Self-denial. (1869.)
The Beloved Disciple. (1870.)
Tyre. (1871.)
The Gospel in Polynesia. (1872.)
The Brazen Serpent. (1873.)
The Victory that overcometh the World. (1876.)
Christianus and other Poems. (D. B., 1883.)
In the House of the Pilgrimage. (S., 1896. 3s. 6d. n.)
Imitations and Translations, English, Latin and Greek, mostly
of long ago. (S., 1905.)
Letters and Poems (posthumous). (M. B., 1921. 3s. 6d. n.)
B. Biographical and Memorial
Charles Simeon [English Leaders of Religion]. (M., 1892.)
The School of Suffering, A brief Memorial of Mary E. E. Moule.
(S. P. C. K., 1905.)
Harriot Mary Moule [privately printed]. (1915.)
George Evans Moule, D.D., Missionary and Bishop in China.
(C. M. S., 1920. Sd. n.)
Memories of a Vicarage. Crown 8vo. (R. T. S., 1913. 2s. 6d.)
Also single Lectures or Articles :
Joseph— in " Bible Character Sketches." (N., 1896.)
St. Augustine — in " Lectures on Ecclesiastical History " (delivered
in Norwich Cathedral). (N., 1896.)
2nd edition, entitled Church Leaders in Primitive Times.
(T., 1909.)
Arnobius and Monica — in Diet, of Christian Biography. (Murray.)
Autobiographical Chapter — in " Roads to Christ." (R. T. S.)
John Newton — in *' John Newton, Sailor, Preacher, Pastor and
Poet " [see " Christ's Witness to the Life to come," x]. (P.,
1908.)
Horatio Bonar — The spirit and beauty of his hymns — in
" Memories of H. Bonar, D.D." (O., 1909.)
Milton— in " The Churchman." (Dec. 1908.)
Cowper— in " The Churchman." (1909.)
Tennyson— in " The Churchman." (Aug. 1909.)
C. Historical and Descriptive
The Evangelical School in the Church of England. Its Men and
its Work in the Nineteenth Century (Church of England
Handbooks.) (N., 1901.)
Dorchester — a chapter in " Memorials of Old Dorset." (B., 1907.)
Auckland Castle, a popular history and description. (S. P. C. K.,
1918.)
D. Varia
Tempora Mutantur, A Memorial of the Fordington Times
Society [for private circulation only]. London. Printed
by Bradbury & Evans, Whitefriars. Seven contributions
(six in verse) are by H. C. G. M. (1859.)
BIBIJOGRAPHY 371
Two Letters by William Warburton, Prebendary of Durliam,
1755, 175G. With a note by Ilandley, Bishop of Durham.
(1913.)
Cambridjifc and the English Poets.
My Cambridjje Classical Teachers, a Presidential Lecture before
the Durham and Northumberland Classical Association.
(1913.)
The Religion of the Psalms. A Lecture. (Mawson, Swan &
Morgan, Newcastle-on-Tyne.)
Is there a Decline of National Courage? — an article in "The
Church and Life of To-day." (H. & S., 1910.)
INDEX
Acts of the Apostlis, rooms on
Subjects selected from, 69, 179
Adams, Rev. H. F. S., 109
Adormuent of Chm-chcs, 228-9
Advent, the nearness of the
Second, 256, 296-7
Aged miners, 234—5
Albert, the Prince Consort, 23-4
Alexander, Ernest, 319, 343, 346,
349
Alexandra, Queen (Coronation),
260-4
Ailenby, General Lord, 296, 337
Mrs., 337
Anderson, Jim, S.S. teacher, 281
Andrewes, L., Bp. of Ely, 251
Anne, Queen, 257
Apollo at Pherce, 27-9
Appleton, R., Master of Selwyn,
65, 70
Archer-Hind, R. D., Fellow of
Trinity, 104
Argentina, Bp. of, see Every, E. F.
Amobius, Article on, 59
Arnold, Matthew, 75
Thomas, 42
Astronomy, Love of, 1 1, 68, 88, 337
Auckland Brotherhood, 205, 326
Auckland Castle, 225, 320-9, 335
Chapel, 323-9, 334, 350
Auckland Castle, a Popular His-
tory, 181, 320-31
Ballaigues, 159-60
Bancroft, R., Archbp. of Canter-
bury, 251
Banham, Rev. J. C, 200
Barbour, Dr. (U.S.A.), 327
Bardsley, J. W., Bp. of Carlisle,
189
Barlow, Sir Montague, 101
W. H., Dean of Peterborough,
92-3
Barnard, Lord, 229
Barrington, Bp. of Durham, 321
Barton, Dr. (U.S.A.), 327
Rev. John and Mrs., 31,
7&-7, 82, 85, 115, 117-18, 121-2,
150
Barton, Joyce, 316
Margaret, 191, 316
Buskerville, Archdn. G. K., 109
Bateman, Rev. Rowland (Letter
to), 289-90
Bath and Wells, Bp. of, see
Kennion
Battersby-Harford, Canon J., 100
Bayley (afterwards Laurie), Rev.
Sir Emilius, 94
Beamish, Grave in Churchyard at,
280
Beatenberg, St., 157, 160, 185,
192
Beauchamp, Rev. Sir M., 119
Beaufort, the Duke of, 266
Bek, Anthony, Bp. of Durham,
302, 321
Bennett, Sir William Stemdale,
24, 84, 333
Beyrout (British Syrian Schools),
165
Bible, the, 137-52; (at Corona-
tions), 262 and 268; (O.T.
Criticism), 172-6, 295-6; (devo-
tional study), 311-14; (on his
death -bed), 347-9
Bible Society, the, 243
Bingham, Rev. Charles, 54
Birks, Professor, 92
Birmingham, Bp. of, see Gore, C.
Birmingham Church Convention,
149, 287-8
Blackwood, Sir Arthur, 114
Blunt, R. F. L., Bp. of Hull, 189
Body, G., Canon Missioner, 193-4,
225
Boilermakers' Society, Letter to
the, 240-1
Bolland, Rev. E. W., 344
Booth-Clibbom, Mrs. (La Mare-
chale), 318
Bosanquet, Mrs., 349
Bothamley, Miss M. H., 326, 333
Bott, Rev. A. J., 213-14
Boughey, Rev. A. H. F., Tutor,
etc., of Trinity, 65
Boultbee, Rev. T., D.D., 95
Bowker, Henry F., 117, 127
373
374
INDEX
Bradley, Dean G., 41, 42-3, 46,
259, 261, 263
Braemar, 160-1
Bridges, Rev. Charles, 54
Bright, Canon, 130
Brighton, Illness at, 150
Bristol, Bp. of, see Nickson
Brown, Canon F., 236
Dr. (U.S.A.), 327
Rev. G. Wreford, 200
Browne, Harold, Bp. of Ely, 51
Browne's Medals, Sir William, 27
Browning, Robert, 85
Bunyan, Quotation from John, 352
Burn, Robert, Tutor of Trinity, 19
Burnet, Gilbert, Bp. of Salisbury,
268
Butcher, Rev. L. B., 123
Butler, Very Rev. H. M., Master
of Trinity, 150, 252, 299-301
Joseph, Bp. of Durham, 302,
321
Calcutta, Bp. of, see Cotton
Cambridge, 14, 15-41, 51, 55, 60,
64-72, 76, 81, 113-25, 135-40,
150-8
Addresses on Christian Doc-
trine, 154
Choir School, 67
Daily Prayer Meeting, 113
Holiness Meetings at, Kes-
wick Speakers, 117, 131; Oli-
phant and Pigott, 117
— 13, Cranmer Rd., 343
— St. Catharine's College, 151,
154, 157
— 5, Salisbury Villas, 151, 157
— S.S. Workers at, 114
University Bible Readings,
116, 123
Cambridge Classical Teachers, My,
16
Cambridge Inter-Collegiate Chris-
tian Union, 102, 114-15, 118,
121-5, 136, 158
Cambridge Seven, the, 119
Cambridge University Church
Society, 130
Cannes, 150-1
Canterbury, Archbps. of, see Ban-
croft, R., Bancroft, W., Temple,
F., Davidson, R. T.
Carless, Rev. H., 109
Carlisle, Bp. of, see Bardsley,
J. W.
Carpenter, W. Boyd, Bp. of Ripon,
189
Carr, C. Lisle, Bp. of Coventry,
100, 109
Carr, Rev. Edward H., 91
Carrington, Lord, Great Cham-
berlain, 270
Carter, Rev. G. Foster, 200-1
Carus Greek Testament Prize, 27
Cassels, W. W., Bp. in Western
China, 119
Cathedrals, Sermons in, 141
Cauldron Snout, 339
Causton, Rev. L. F., 200, 317
Cavell, Mrs., and Nurse E. Cavell,
337
" Challenge to the Bishops," the
Bp.'s answer to a, 255-6
Chapel Royal, St. James's, 155
Whitehall, 140
Charles I, King, 322
Charles Simeon, 180-1
Chavasse, F. J., Bp. of Liverpool
(Consecration Sermon), 142,
155, 189
Chesters, 337
Children, the Bishop and, 314-16
China Inland Mission, 119-20
Christ and Sorrow, 178-9, 278
Christ and the Christian, 132
Christian Social Union, 156
Christianus and Other Poems, 71,
179-80
Christus Consolator, 178-9, 278
Church Congress, 146-8
Church Missionary Society (Chil-
dren's Association), 13-14; (at
Cambridge), 77; (Annual Ser-
mons), 142-3; (Exeter Hall),
145-7, 243; (in Dublin), 254,
346
Church Missionary Union (Cam-
bridge), 31, 123
Church of England Zenana Mis-
sionary Society, 332
Church Times, The, 187
Churchyard, Canon, 210
Clarke, Rev. C. W. A., 109
Classical Tripos, 35-6 ; Examiner,
70
Classics, the Bp. and the, 298-305
Clifford, W. K., 34, 38
College Missions, 120-1
Colson, Rev. F. T., 109
Comfort, A Letter of, 278
Compton, Lord Alwyno, Bp. of
Ely, 260
Confirmations, the Bp. at, 191,
212-15
Conington, Professor, 13
Connaught, H.R.H. the Duke of,
264, 269
Conscientious Objector, A Clergy-
man as, 273-6
indb:x
875
Oonstantinoplo, 165
*' ConvorsioM," 48
Convocation of York, 240-50
Conyboaro, Rov. W. J., 201
Coronations, Two, 257-72
Corpus Christi College, Cambridge,
7, 39, 94
Cosin, J., Bp, of Durham, 251,
321, 323, 329
Cotton, G. E. L., Most or of Marl-
borough and Bp. of Calcutta, 42
Coulthard, Rov. E. N., 109
Coventry, Bp. of, sec Carr, L. C.
Cowell, Professor E. B., 123
Cowper, William, 307-8
Cr6cy, A Bp. of Durham at the
Battle of, 272
Creighton, Mrs., 327
Crewe, Nathaniel, Lord, Bp. of
Durham, 257, 208, 303, 321
Cromer, 101
Crosthwaite, R. J., Bp. of Bever-
ley, 189
Crowther, S., Bp. of the Niger, 322
Cruickshank, Canon, 200, 298-9
Curragh Chase, 320, 339-41
Cj'cling Expedition in Devon and
Cornwall, 101-2
Dahle, Dr. (Norway), 327
Darlington, Holy Trinity, 236
the Mayor of, 189
Daudi, King of Uganda, 322, 329-
30
Davidson, Randall T., Archbp.
of Canterbtiry, 250-3, 259-03,
206-9
Dead, Prayers for the, 220-1
de Bury, Richard, Bp. of Durham,
324
Deceased wife's sister, Marriage
of, 220-7
de LabiUiere, Rev. P. F. D., 200
Derby, the Countess of, 330
de Vere, Sir Aubrey, 339
Stephen, 332, 339-41
Mrs., see Moule, I. C.
Devonshire, William, Duke of, 24
Dibdin, Sir Lewis, 100
Diocesan Conference, 211
Diocesan Finance, 211
Dixon, J. Gilbert, 101
Dobson, Austin, 29
D.D. degree, 171
Doctors, Sermon to, 254-5
Dodderidge, Rev. A. G., 124
Dog, Duet with, 330-7
Dolphin, Rev. A. R., 200
Dorchester, 12
Dorchester Poems, 60, 179
Dorset, 12, 73, 81
Dorset Cli'rical Society, 53-4
Drury, T. W., Bp. of Kipon, 154
Dublin, Arclibp. of, ace I'lunkot,
Lord, Gregg, J. A. F.
the Synod, etc., 148, 156;
(C.M.S. Centenary), 254
Duckworth, Canon of West-
minster, 201
Dugdale, Lady Eva, 330
Dunloo, Gap of, 340
Durham, Bps. of, 257-8, 321-3,
and see Cosin, Crowe, Maltby,
Barrington, Lightfoot, J. B.,
Westcott, B. F., Moule, H. C. G.,
Henson, H. H.
Durham Cathedral, 190-1, 350
Durham Classical Association, 38
Durham Light Infantry, the Bp.'s
messages to the, 270, 278-80
Durham, Lord, 229, 270, 330
Ealand, Rev. A. F., 109
Eardley-Wilmot, E. A., Preben-
dary, 192
Eastlake, Sir Charles and Lady,
85
Eddison, Rev. F. W., 200, 310
Eden, G. R., Bp. of Wakefield,
189, 249-50
Edmundbyers, 338
Education, Principles of, 8-9, 87
Educational policy (Durham), 211
Edward III, King, 322, 324-5
Edward VI, King, 257
Edward VII, King and Emperor,
189; (Coronation), 258-04
Egypt, 107
Elizabeth, Queen, 257
Elliott, Rev. Charles Boileau,
84-5
Elliot, P. F., Dean of Windsor,
343
Elwin, Mr., 101 "^
Ely, Bps. of, see Browne, H.,
Compton, Lord A.
Employment Committee, 241-2
Ephesus and Patmos, 105
Eternal Hope (Dean Farrar),
alluded to, 138
Etherley, 297
Euripides, Plays of, 304
Evening Communion, 210-17
Every, E. F., Bp. of Argentina and
Eastern South America, 244
Exeter, Bp. of, see Hall, J.
Exeter Hall, 144-0
Falkland Islands, Bp. of the, see
Every, E. F.
376
INDEX
Fasting Communion, 220
" Father Ignatius," 147
Fearon, W. A., Archdn., 252
Felixstowe, 337
Felling, 208
Fordington, Parish, 2, 14, 54-62,
71, 73-80
Times Society, 13
Vicarage, 2 ; (pupils at), 7-8
Fordington Pulpit, 62-3
Fordington Sermons, 58, 138
Forest, 338
Fowler, Warde, 28
Fox, Rev. C. A., 117, 127
H. E., Prebendary, 189
Fraser, Rev. A. C, 235
Sir Andrew, K.C.S.I., 327
Free Churches, Presidential Cam-
paign of the National Council of,
Bp.'s address, 283-4
Fries, Dr. Karl (Sweden), 327
Future State, the (Sermon), 138-
40
Galtee Mountains, 340
Garden-door, The, 78-9
Garnett, Mrs., 102
Gateshead, Advent Sermon at
Christ Church, 290
Geary, Captain B. Handley, V.C.,
284-5
Gedge, Sydney, 92-3
George I, King, 258
George V, His Majesty King,
accession and Convocation
address, 247-8 ; (Coronation),
258-9 and 265-71, 329; (at
Windsor), 342-5
Germany, 237
Girls' Friendly Society, the, 332
Girton and Newnham Students, 89
Gladstone, William Ewart, 25, 90
Glendalough, the Seven Churches,
the Round Tower, 340
Glyn, Rev. Carr John, 54
E. Carr, Bp. of Peter-
borough, 270
Goe, F. F., Bp. of Melbourne, 199
Gordon, Rev. Maxwell, 31
Gore, Charles, Bp. of Birmingham
and of Oxford, 147, 149, 252
Goschen, Lord, 243
Goucher, Dr. (U.S.A.), 327
Gough, Rev. C. M., 109
Gouldsmith, Canon H., 228
Grace and Virtue, 288
Grasmere, 335
Greece, 162-4
Green Bow Cemetery, 334, 351
Groeawaj^, Rev. H., 208
Gregg, J. A. F., Archbp. of Dublin,
Primate, 109
Griffiths, Rev. William, 221
Grubb, Rev. George, 123
Guardian, The, 186
Gwatkin, Professor H. M., 102
Halifax, Lord, 171, 252, 288-9
Hall, Joseph, Bp. of Norwich (The
Divine Right of Episcopacy and
The Peacemaker), 147
Hammond, James Lempriere, 19
Handley, Rev. Augustus, 54
Hannington, James, Bp. of
Uganda, 102
Hardy, Thomas, O.M. (Letters),
4, 75-6
Harford, Dr. C. F., 121
Harford-Battersby, Canon T. D.,
126
J., see Battersby-Harford, J.
Hargrove, Canon, 40
Harris, Lord, 90
Hartlepool, Trades Union Council
at St. Hilda's, 242
Haussleiter, Professor, 327
Hay, Brig. -Gen. Owen, 114
Heaven and Home, 180
Heavenfeld, 337
Hennig, Bp. (Moravian Church),
337
Henry V, King, 257
Henrv VI, King, 257
Henry Martyn Hall, 123, 125
Henson, H. Hensley, Bp. of
Durham, 252, 258, 309-10
Hesilrige (Hazelrigg), Sir Arthur,
321
Hicks, Mr. Searle, 210
High Chiu-chmen, Relations of Bp.
with, 192-8, 203
High Force, 339
" High Priestly Prayer, The,'' 67
Hodges, Noel, Bp. of Travancore,
199
Hodgkin, Dr., 327
Holden, Rev. J. Stuart, 124
Holland, Lt.-Col., CO., D.L.L,
282-3
Holmes, Arthur, 17
Holy Communion (Evening Com-
munion), 216-17; (Fasting),
220 ; (Lay Ministration), 245-6 ;
(Reservation), 220
On the Lord's Supper (Bp.
Ridley), 171
Homer, 304
Hook, Dean, Life of Archbp.
Parker 192
Hooper, Douglas, 101-2, 116-17
INDEX
377
Hopkins, Rov. E. H., 127-8, 131
Hort, Professor, 94
Hoskina, K., Bp. of South woll, 188
Hoato, D. E. (Diroctorof the C.I.M.
in China), 119
Houghton-lo-Spring, 230
Houao of Lords, tho, 243
Howson, Dean, 51-2
Hubbins, David, 319, 345
Hudson Taylor, Mr., 119
Humphrey, Rev. W. J., 109
Humphreys, Canon A. E., 61, 65,
70
Humshaugh House, 336-7
Hunter, Rev. C. B. R., 245
Hymns, Favourite, 347-8, and sec
89
Image, J. M., Tutor of Trinity, 77
Imitatiotis and Tratislations (1905),
27, 179
Inaugural Lecture, 151-3
Incense, Use of, 218-20
Ingham, E. G., Bp. of Sierra
Leone, 199
In the House oj the Pilgrimage, 1 80
Islington Clerical Meeting, 143-4
James II, King, 257-8, 267
James, Arthur Coleridge, 317
Jarrow, Bps. of, see Nickson, G.,
Quirk, J. N.
Unemployment at, 239
Jayne, F. J., Bp. of Chester, 189,
252
Jerusalem, 166-7, 296, 337
Jesus and the Resurrection, 67
Jesus Lane Sunday School, 67
John, King, 322
Jones, Rev. Bertram, 242, 280
F. Melville, Bp. in Western
Equatorial Africa, 109
Rev. P. Ireland, 100, 105,
109
Joseph Andrews, 302
Jungfrau, the, 160
Jupp, Rev. W. T., 194
Kennion, G. W., Bp. of Bath and
Wells, 189, 258, 260, 263, 266
Kenya Colony, 254
Keswick Convention, 123-4, 128,
142, 144, 148, 187, 193; (Bp.
Moule at), 131; (last messages),
132-4
" Keswick " Meetings at Cam-
bridge, 117, 131
Kikuyu and Heresy, 250-4
King, Edward, Bp. of Lincoln, 244
Humphrey, 286
King's College Chapel, 88
Kingsloy, Charles, 24
Kirkby Flootham, 342
Kirkpatrick, A. F., Dean of Ely, 05
Kilchenor, Lord, 260
Kitchin, Very Rev. G. W., Dean
of Durham, 323
Knight, Rov. P. Y., 335
Lagoa, Bp. of, H
Lambeth Conference, 244-5
Lambeth Palace, Devotional day
at, 243
Lambton, Lady Anne, 330
Lambuth, Bp. (U.S.A.), 327
Landor, G. H., Bp. of Victoria,
Hong Kong, 1 09
Lang, Most Rev. Cosmo G.,
Archbp. of York, Appreciation
by, 246-7 ; welcome back from
America, 248-9; (at Corona-
tion), 259, 266-7, 328, 351
Rev. J. T., Fellow of Corpus,
70, 118
Langley, Cardinal, Bp. of Durham,
257
Lasbrey, B., Bp. of Lagos, 109
Law, Bonar, 343
Law of Liberty in the Spirituul Life,
The, 127, 130
Law, William, 55
Lay Helpers' Association (Dur-
ham), 208
le Poor, Richard, Bp. of Durham,
324
Lea- Wilson, C, 68-9
League of Nations, 193
Leeke, Chancellor E. T., 30, 51, 65
Lees, Harrington C, Archbp. of
Melbourne, 109
Lenwood, Rev. Frank, 202
Lightfoot, Joseph Barber, Bp.
of Durham (Tutor at Trinity),
18; (Professor), 18-19, 59,
61, 91-3; (Bp.), 185-6, 193, 203,
205, 210, 215, 230, 303, 320,
322-3, 326, 329, 350
Lillingston, A. B. G., Canon of
Durham, 109, 201
Lincoln, Bp. of, see King, E.
" Lion Tamer," the, 230
Liverpool, Bps. of, see Ryle, J. C,
Chavasse, F. J.
Livingstone, David, 253
Lodge's Portraits of Illustrious
Personages of Great Britain
(1814), Edmimd, 349
London, Bps. of, see Ridley, Bp.,
Temple, F. , Winnington-Ingram,
A. F.
378
INDEX
Londonderry, Marquis and Mar-
chioness of, 229, 260
Long, Archdn., 228
Lough Derg, 340
Lowry, the Misses, 337
Loxley, Canon, 239
Lumby, Professor, 93
Luther, Martin, 153
McAlpine, Sir George, 327
Macartney, Rev. H. B., 124
McBee, Dr. Silas, 327
McClean, Prebry. M. Y., Letters
to, 105-7
McCullagh, Dr., 297, 310, 334
Mackenzie, C. F., Bp. of Zanzibar,
252
Maclagan, W. D., Archbp. of York,
188, 259, 209
Macnutt, Archdn. F. B., 124
Maish, Rev. E. H., 200
Maltby, Bp. of Durham, 308, 323
Malvern, 161
Marais, JProfessor (S. Africa), 327
Marlborough College, 7, 41-7
Marriott, Rev. R. B., 109
Marsden, S. E., Bp. of Bathurst,
189
Marsh, Miss Catharine, 102, 296
Marshall, Miss E., 349
Martyn, Henry, 25, 123
Mary, Queen, 257
Queen (1911), 265-6, 270-1,
322, 330, 343-5
Mason, A. J., Canon of Canter-
bury, 252
Rev. Peter, 40
Masterman Ready, 338
Mauritius, Bp. of, see Royston, P. S.
Medical Profession, Sermon to the,
254-5
Meditations jor the Church' s Year,
\1Q-1
Melbourne, Bps. of, see Perry, Ch.,
Goe, F., Lees, H.
Melvill, Henry, Dean of St. Paul's,
24
Memorial Fund to Bp. Moule, 112
Mid-China, Bp. of, see Moule, G. E.
Middleton, Ernest, 287
Mildmay Conference, 144
Milton, John, 28, 304-7
Miners, 234-6, 238-9 ; (Hymn for),
235
Missions, International Review of,
328
Moltko, Count (Denmark), 327
Mombasa, Bp. of, see Peel, W. G.
Moody and Sankey, 95, 115-16
Moore, Rev. E. W., 127
Moorhouse, J., Bp. of Manchester,
189
Morant, Mr. W. G., Chief Con-
stable of County Durham, 330
Moravian Brotherhood, 245
Mortimer, Rev. F. W., 189
Moss, H. W., 35
Mothers' Union, The, 332
Mott, Dr. J. R., 124, 327, 329
Moule, Ven. Arthur E., Archdn.,
son of Henry Moule, 7, 11, 75, 77
Rev. A. C, 350
A. J. H., 82
Charles Walter, son of Henry
Moule, 7, 9, 11, 16, 39, 42, 70,
72-4, 75, 77, 344
Mrs. Charles W., 346
Christopher, infant son of
Henry Moule, 7
Frederick, son of Henry
Moule, 7, 11, 50, 75
— George Evans, son of Henry
Moule, 6-7, 11, 50, 53, 68-9, 71,
73, 75, 77, 80, 82-3, 334, 339
— G. T., 53, 73, 82-3, 87
Handley Carr Glyn, birth, 1 ;
early recollections, 2 ; delicacy,
9; childhood, 9-10; education,
10-13; love of astronomy, 11;
supports C.M.S., 14; goes to
Cambridge, 14; his tutors and
lecturers, 17; his contempor-
aries, 20; elected Scholar, 21;
rowing, 21; in Chapel and in
Hall, 22; remembers death
of Prince Albert, 23; heard
Vaughan and Gladstone, 24;
wins prizes and medals, 27 ;
writes poetry, 28; as re-
membered by E. T. Leeke,
30; joins C.M.U., 31; his faith
is affected by classical studies,
32; and by current question-
ings, 33 ; 2nd classic, 35 ;
B.A., 37; joins the Parallele-
piped, 37; declines Fellowship
at Corpus, 39; visits Switzer-
land, 39; takes pupils, 40;
takes the Voluntary Theologi-
cal Examination, 40; goes to
Marlborough as Master, 41 ;
and stays two years, 42 ; elected
Fellow of Trinity, 43 ; meets
Tennyson, 46; enters into new
religious experience, 47 ; is
ordained, 51 ; becomes his
father's curate, 50; writes
poetry, 59; returns to Trinity,
61; Dean, 64; takes Greek
Testament readings, 67; and
INDEX
879
Choir claaso8, C7; proaohes at
Round Churc'li, 09; oxaminoa,
and wins Seatonian, 70; ox-
curaion on the Severn, 70; his
brother's death, 71 ; 2nd
curacy at Fordiiipton, 72;
father's death, 74; holiday in
Dorset and farewell to Fording-
ton, 80; examining Chaplain,
80; Mieliaelmas Term nt Cam-
bridge, 81 ; preaches at Trinity
Church and Great St. Mary's,
81 ; attends brother's con-
secration, 82 ; enters Ridley
Lodge, 83 ; meets Miss Elliott,
83 ; marries, 85 ; birth of two
daughters, 86; home life, 80;
life at Ridley Hall, 91; rela-
tions with colleagues, 103; and
with old students, 105 ; Re-
unions, 107 ; presentations made
to him, 109; speaker at the
D.P.M. and S.S. worker, 114;
takes part in Moody and Sankey
Mission, 115; University Bible
Readings on Sunday evenings,
116, 122, 125; Meetings of
"Keswick Convention " speakers
and of Pigott and Oliphant, 117;
and of the " Cambridge Seven,"
119; his wdse counsel, 120;
Chairman of the C.M.U., 123;
" Keswick" teaching, 120; Pol-
mont, 127; new experience and
new power, 128; letter to
Record, 130; at Keswick, 131;
evening preacher at Trinity
Church, 135; the future state,
138; preacher in other pulpits,
140; at Quiet Days, 142;
speaker at Islington, Mildmay
and Exeter Hall, 143 ; at
Church Congresses, 140; at
Dublin and at Birmingham,
148; Norrisian Professor, 150;
addresses on Christian Doctrine
and Lectures on Sermon Pre-
paration, 154; sermons on
Queen Victoria, etc., 154; Hon.
Chaplain to the Queen, 155;
Christian Social Union, 150;
end of century (verse, etc.), 156;
in College, 157; anxiety about
his daughter, 157; call to
Durham, 157, 185; farewells
at Cambridge, 158; Vacations
in Switzerland, 159; Great
Britain, 160; Greece, Palestine
and the Levant, 162; his
writings, theological, 168; ex*
f)Ofiitory, 172; devotional, 170;
ilt>rary, 179; biographical,
180; archroological, 181;
tliesis for D.D. degree, 171;
Round Table C/onference, 171 ;
on liil)lical Crilicism, 174; con-
secrated at York, 188; does
homage, 189; welcomed to the
Diocese, 189; preaches at En-
thronement, 190; relations wilh
Canon Body and other High
Churchmen, 193-8, 203; ad-
dresses ordination candidates,
199-202; relations with suf-
fragans and assistants and
cliaplains, 199-203; and the
Auckland Brotherhood, 205;
and the Clergy and Lay Readers,
200; in the Diocese, 210; con-
firming, 212 ; advising on Even-
ing Communion, 216; on use of
incense, 218; on reservation,
220; on Prayers for the Dead,
220; leading in the National
Mission, 221 ; and in Preven-
tive and Rescue work, 224 ;
advising on Marriage with a
Deceased Wife's Sister, 226 ;
and on Adornment of Churches,
228; presented with his por-
trait, 229; preaches at West
Stanley after pit disaster, 231;
entertains aged miners, 234 ;
is admitted a Rechabite and
preaches, 236 ; writes on strikes,
238 ; and shows sj^mpathy with
unemployed, 239 ; in the House
of Lords, 243 ; at the Lambeth
Conference, 244 ; at York
Convocation, 246 ; takes part
in Kikuyu controversy, 250;
in Dublin for C.M.S., 254; and
in Liverpool for Doctors, 254;
replies to Challenge, 255; sup-
porter at the coronations of
King Edward, 257; and King
George, 205 ; takes patriotic
part in the Great War, 272;
takes active part in parochial
labours, 280 ; and gives spiritual
help to all kinds of people, 287 ;
by sermons and letters, 290;
delivers his Primary Charge,
293 ; expects the near Return
of the Lord, 290 ; keeps up his
Scholarship, 298 ; visits Rome,
300 ; is No. 3 in Nursing Home,
302; on English poets, 304;
as seen by his successor, 309;
and by his doctor, 310; keeps
380
INDEX
a diary, 311; instant in prayer
and meditation, 311; loves
children, 314-15; lives a beauti-
ful home life, 316; visits out-
lying parts in motor-car, 318-
19; is " a hero to his valet,"
319; deHghts in Auckland
Castle, 320; and especially in
its Chapel, 325 ; and shares its
beauties with all kinds of people,
325 ; receives Queen Mary, 330 ;
is helped in his work by Mrs.
Moule, 332; is upheld in the
sorrow of her death, 334;
rejoices in holidays, 336; seeks
quiet at Humshaugh, Forest,
etc., 337; and at Curragh
Chase, Ireland, 339 ; goes to
Windsor Castle, 342; and
preaches before the King, 343;
is taken ill at Cambridge, 344;
and dies, 350 ; Funeral Services
at Cambridge, 350; and at
Durham, 350
Moule, Harriot Mary, wife of H. C.
G. Moule (ne'e Elliott), birth and
education, 84; marriage and
home life in Ridley Lodge, 85;
at Auckland, 205, 317; head
of the Preventive Work Ladies'
Committee, 225 ; at West Stan-
ley, 231 ; illness and death, 200,
332-5
Rev. Henry, Vicar of Ford-
ington, 1-5, 16, 50, 52-3, 72-9
Henry J., son of Rev. Henry
Moule, 6
— Horace M., son of Rev.
Henry Moule, 7, 9, 27, 39, 42-3,
50, 61-2, 66
Isabel Catherine (" Isa "),
86-9 ; (marriage), 332, 344-50
— Mary, wife of Rev. Henry
Moule, 5-6, 49, 50-3, 71-2, 79
• Mary Emily Elliott (" Tesie " ),
86-89; (illness), 157; (death),
332; {The School oj Suffering),
177-8
Moulsdale, Rev. S. R. P., 203
Mount Shannon, 340
Mozley, Professor James (quoted),
294
Muller's exercises, 311
Muri lignei, 27
Music, Love of, 83-4, 89, 333, 338
Myers, Frederick W. H., 20, 32-5
National Mission of Repentance
and Hope, the, 221-4
Nowcastle, Duke of, 267
Newnham, J. A., Bp. of Moosonee,
189
Nickson, George, Bp. of Bristol,
100, 194, 199, 203
Nineteenth century, 156
Norrisian Professorship, 150-8
Norwich, Bps. of, see Sheep-
shanks, W., Pollock, B.
" Number 3," 302-3
Oakeley, E. M., 26, 32, 36, 47-8,
301, 307
Oakley, J. H. I., 37
Ogilvie, Dr., 327
Oldham, J. H., 327
Old Testament Criticism, 138,
174-6, 295-6
Oliphant, W. E., 117-18
Oluwole, Bp., 322
Ordination Addresses, 199, 201-2
Ordination Examinations, 80-1
Ordination sermons, 82, 142
Ornaments Rubric, 249
" Ouranius," 55-6
Outlines of Christian Doctrine,
168-71
Owen, Professor, 13
Oxford, Bps. of, see Stubbs, W.,
Paget, F., Gore, C.
Paget, F., Bp. of Oxford, 266, 270
Pain, A. W., Bp. of Gippsland,
327
Palestine, 165-7
Paley, Frederick, 17
Pan-Anglican Congress, 244
Parallelepiped, the, 37-9
Paris, 74
Patterdale, 335
Patterson, Canon A. H., 207
Paul Veronese, " Marriage of
Cana," 323
Peacemaker, Bp. as, 228, 240-2
Pedersen, Rev. Anton, Danish
Minister (Letter from), 289
Peel, W. G., Bp. of Mombasa,
250-4
Perry, Ch., Bp. of Melbourne, 77,
92-3
Persia, Bp. in, see Stileman, C. H.
Peterborough, Bps. of, see Glyn,
E. C, Woods, F. T.
Petrie, Rev. S. L., 200
Phillips, Rev. H. S., 109
Philps, Rev. J. R., 281
Pigott, T. H. Smith-, 117-18
Pilcher, Rev. C. V., 200
Plunket, Lord, Archbp. of Dublin,
148-9
Poetry game, 88, 90
INDEX
881
Polhill-Tumor, A. T., 119
Cecil, 111)
Pollock, B., Bp. of Norwich, 288
Polmont, Park Hall, 127-S, 131, 144
Pope, Aloxaiidor (Rlackail on),
304-5
Portrait, Prosontation of (at Rid-
ley Hall), 110; (at Auckland),
229
Prayer, Private, 311
Prayers for the Dead, 220-1
Presentations (Ridley Hall), 109-
11; (Trinity Church), 158;
(Auckland), 229
Preventive and Rescue Associa-
tion, 224-6, 333
Price, Archdn., 225, 333
Psalms, The Religion of the, 1 75-G
Puck of Pook's Hill, 337
Pudsey, Bp. of Durham, 320
Pulleine, J. J., Bp. of Richmond,
189
Pusey, Professor E. B., 24
Quakers and the War, 272
Quiet Days at Auckland Castle,
326
Quiet Days for the Clergy, 142
Quirk, J. N., Bp. of Jarrow, 188,
199
Randle, Rev. A. T., 340
Reading, Lord, Viceroy of India
(quoted), 198
Rechabite, the Bp. as, 236-8
Record, The, 83, 130, 186
Rescue Association, Preventive
and, 225-6
Reservation, 220-1
Resurrection, The Fact of the, 57-8
Revival of 1859, the, 14
Richardson, Rev. H. S. T., 200
Richter, Professor, 327
Ridley, Bp. of London, 337
Bp., On the Lord's Supper,
171 337
Ridley Hall, 77, 81, 124, 151, 154,
330, 337, 343
" Baptism walks," 99
Chapel, 96, 161, 350
Fellowship, 103-12
Life and routine at, 91-102
Reunions, 107, 111
Ridley Lodge, 85-9, 98-9, 151
Ripon, Bps. of, see Carpenter,
W. B., Druiy, T. W.
tha Marchioness of, 330
Ritson, Dr. (Bible Society), 327
Ritualism, 91
Riviere, Hugh G., 229-30
Roads to Christ (quoted), 49
Robert College, 165
Roberts, Lord, 266
Robinson, Canon C. H., 138
J. Armitage, Dean of Wells,
98, 138, 150
Robson, Dr., 327-8
Rogers' Italy, Samuel (1822 and
1828, illustrated edition, 1830),
348
Roman Catholic converts, 215
friend, 317-18
Romans, Commentary on the
Epistle to the, 73, 174
Rome, Visit to, 299-300
Rosebery, Lord, 243
Rothwell, Rev., 189
Round Church, the, 69, 71, 74
Round Table Conference, 166,
171-2, 186
Rowell, Mr. N. W. (Canada), 327
Royston, P. S., Bp. of Mauritius,
189, 199
Rugby School, 42
Rydal, 335
Ryle, H. E., Bp., Dean of West-
minster, 259, 267
J. C, Bp. of Liverpool, 80, 93
Sacrament, The, 180
Sadhu Sundar Singh, 346, 349
St. Andrews, Bp. of, see Wilkinson,
G. H.
St. Mary-le-Bow Church, Durham,
222, 334
St. Monica's Home, 333
St. Peter's Guild of Primary
School Teachers, 326
St. Sepiilchre's, 69, 71
Salisbury, Bp. of, see Words-
worth, J.
Marquis of, 185-6, 191
Salwey, H., Mr., 200
San Sophia, 165
Sancroft, W., Archbp. of Canter-
bury, 147
Sandford, Bp. of Tasmania, 189,
199 215
Sandlands, Rev. J. P., 101
Sandys, Sir John, 94
Schmidt, Father (organ), 321-2
Schneider, Rev. G. A., 100, 104
School of Suffering, The, 177-8
Scone, Chair of, 261, 267
Scott, J. J., Canon of Manchester,
66
Sir Walter, 322
Seatonian Prize Poems, 60, 70, 179,
370
Sedgwick, Adam, 18
382
INDEX
Severn, Boating excursion on the,
70
Sheepshanks, W., Bp. of Norwich,
263
Sherbrooke, Rev. Nevile, 114
Shipowners' Federation, Letter
to the, 240-1
Sholto Douglas, Rev., Lord
Blythswood, 114
Sidgwick, Henry, 17, 26, 33-4
Sierra Leone, Bp. of, see Ingham,
E. G.
Simeon, Rev. Charles, 136
Simmons, Rev. A., S.C.F., 278-9
Sinker, Rev. Robert, D.D., 22, 40,
44, 47, 51, 55, 57, 59, 60, 66, 69
Sloan, William, 128
Smith, Rev. Reginald, 54
Stanley, 119
Sockburn, the Lord of the Manor
of, 189
Sodor and Man, Bp. of, see
Straton, N. D. J., Drnry, T. W.
Sophocles, Plays of, 304
South African War, 155
Southwark, Bp. of, see Talbot, E. S.
Soveral, the Marquess of, 330
Speer, R. E., 124
Spennymoor, 340
Spiritual Letters, 290-3
Statius, Translation from, 300
Steel, A. W. W., Fellow of Caius,
69, 71, 74
Stileman, C. H., Bp. in Persia, 207
Stock, Dr. Eugene, 121, 327
Stockton, 213
Stokes, Professor G. T., 147
Stone, Prebry. W. H., 110, 207
Straton, N. D. J., Bp. of Sodor
and Man, 189
Streatham, Immanuel Church, 155
Strikes, Publicity and, 238-9
Stubbs, W., Bp. of Oxford, 263
Studd, C. T., 119
Student Volunteer Missionary
Union, 122
Sunderland, 190, 236
Dedication Festival at St.
Ignatias', 290
St. Peter's, 236
Supernatural Religion, 91
Swainson, Professor, 94
Swete, H. B., Professor, 102
Switzerland, 39, 159-60, 336
Sykes, Canon E., 205
Talbot, E. S., Bp. of Winchester,
327-8
Taylor, Miss, 337
Temperance, 236-8
Temple, F., Archbp. of Canter-
bury, 244, 259-63
Tempora Mutantur, 13
Tennyson, Alfred, Lord, 46
Hallam, Lord, 46
Tertius,The Enthronement of, 302-3
Thames Voyage, The, 21, 46
Theological Tripos, Examiner for,
70, 157
Thompson, William Hepworth,
19, 61, 64-5
Thornton, Bp. of Ballarat, 189
Rev. Douglas, 101-2, 123-4
Thoughts for the Sundays of the
Year, 176-7
Thoughts on Christian Sanctity,
130
Times, The, 187
To my Younger Brethren, 98 (note)
Tovey, Duncan, 20, 37
Trades Union Council of Hartle-
pool, 242
Travancore, Bp. of, see Hodges, N.
Trevor, Bp. of Durham, 321, 323
Trinity Church (" Evening Lecture-
ship "), 76-7, 81, 83, 122, 135-
40, 154-5, 158, 347, 350
Trinity College, Cambridge, 18-24,
26, 29, 40-3, 61, 64-9, 74, 82,
88, 344, 350
Chapel Choir Union, 68
Commemoration Sermons,
21-2
Fellowship, 43
Second Trinity Boat Club,
21
Trinity Vicarage, 82-5, 92
Tristram, H. B., Canon of
Durham, 199
Tucker, A. R., Bp. of Uganda, 329
Canon (Canada), 327
Tulip, Peggy, 314
Tunstal, Cuthbert, Bp. of Durham,
257 303
Turnb'ull, W. P., 20-1, 37
Uganda, Bps. of, see Tucker, A. R.,
Willis, J. J.
Unemployed, 239-40
Unitas Fratrum, 245
United Methodist Churches, 245
University sermons, 70, 81-2, 140;
(Oxford), 141
" Uriconium " (Wroxeter), 70
Ussher, Archbp. of Armagh, 251
VanMildert, Bp. of Durham,
189
Vaughan, C. J., Dean of Llandafif,
20, 24
INDEX
383
Verdant Orcen, 318
Victoria (Hong Kong), Bp. of, src
Lander, G. H.
Quoon (at Auckland Castle),
324; (at Balmoral), lGO-1 ;
(death), 154-5
Vines, Charles, 32, 01
Virgil, 38-9, 300-1, 304
Virgin Birth, the, 293-5
Voluntary Theological Examina-
tion, 40; Examiner, 70
Wadagaki, Kenzo, IIG
Wakefield, Bp. of, see Eden, G. F.
Wales, H.R.H. Edward, Prince
of, 209
Walker, Canon David, 97, 135-0,
200, 342
Walmisley, Thomas Attwood, 22
War and the Sermon on the Momit,
274-0
War, the Great (1914-18), 272-85
Air raids, 280-1
Letter to Jmiior Clergy, 273
Memorials to the fallen, 283
Sermon in Durham Cathe-
dral (1915), 277-8
Sermon to Cadets in Trinity
College Chapel (1917), 270-7
Thanksgiving at Sunderland,
281-2
Wardlaw Thompson, Dr. (L.M.S.),
327
Watkins, H. W., A^rchdn. and
Canon Res. of Durham, 188, 191
Watson, Rev. R., 233
Webb-Peploe, Prebry. H. W.,
114, 117, 127
Wesley, Charles, 153
West Hartlepool, St. James'
Church, 280
West Stanley pit disaster, 231-3,
330
Weetcott, B. F., Bp. of Diu-ham
(Professor at Cambridge), 01,
82, 92-4, 102, 123; (Bp.),
185-0, 193, 203, 200, 210, 230,
303, 321, 323, 353
Western China, Bp. of, see Cassels,
W. W.
Westminster Abbey, 141
Wostminstor boys, 200, 200
WoHton, Frank, Bp. of Zanzibar,
230, 250-3
WeynioutlTH New TdiUinnni in
J\lo(l('m iSpicch, Dr., 313
Whowell, William, IH, 21, 22, 43
Wilborforce, Samuel, Bp. of Ox-
ford, 24-5
Wilkinson, G. H., Bp. of St.
Andrews, 212
Rev. J. Frome, 45-0
William III, King, 258
William IV, King, 202
Williamson, Sir Hedworth, 330
Willimoteswyke Castle, 337
Willis, J. J., Bp. of Uganda, 250-4
Wilson, Canon James M., 252
John, M.P., 235
Robert, 120-7
Winchester, Bps. of, see Davidson,
R. T., Talbot, E. S.
Windsor Castle, 342-3
Winnington-Ingram, A. F., Bp.
of London, 200
Wise Men and Scribes (quoted),
21-2
Wolsey, Cardinal, 303, 321
Woods, Rev. E. S., 124, 347-8
F. T., Bp. of Peterborough,
123-4, 203
Worcester Cathedral, 71, 179
Wordsworth, John, Bp. of Salis-
bury, 244
Workman, Albert, 30
Rev. H. W., 200
World Missionary Conference, 244
Continuation Committee,
327-9
Wright, Aldis, Vice -Master of
Trinity, 74
Rev. Henry, Hon. Sec. of
C.M.S., 92
Wycliffe HaU, 92
York, Archbps. of, see Maclagan,
W. D., Lang, C. G.
Yorkshire Post, The, 187
Young, Mrs., 225
Zanzibar, Bp. of, see Weston, F.
Zoo, a Visit to the, 315
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET
UNIVERSITY OF TORONTO LIBRARY
vV.5^.
O CO
THIS BOOK
IS FROM
THE LIBRARY OF
Rev. James Leach
v^
HANDLEY CARR GLYN MOULE
Digitized by the Internet Archive
in 2010 with funding from
University of Toronto
http://www.archive.org/details/handleycarrglynmOOharf
The Right Revd. HANDLEY CARR GLVX .MOri.K, d.d.
Lord Bishop of Durham.
Presentation portrait. 191 4- (At Auckland Castle),
By Hii^h G. Riviere.
HANDLEY CARR
GLYN MOULE
BISHOP OF DURHAM
A BIOGRAPHY
BY
JOHN BATTERSBY HARFORD
AND
FREDERICK CHARLES MACDONALD
HODDER AND STOUGHTON
LIMITED LONDON
Printed in Great Britain by
Richard Clay & Sons, Limitbx^
bungay, suffolk.
PREFACE
The writers of this Biography were closely associated
with the late Bishop, at different periods. To the one
has fallen the task of recording the story of the first
sixty years, to the other the nineteen years of the
Episcopate.
Though the two periods are treated quite separately,
each writer being responsible for his own part, the two
are necessarily bound together, since the life in Auck-
land Castle can only be rightly understood by a careful
study of the hfe at Fordington and Cambridge.
Writers and Readers alike are indebted to a large
number of friends who sent cherished letters : Mr. G. T.
Moule of Hang-chow sent some hundreds of letters
addressed to his father the late Bishop George Moule
and to himself, over a period of forty-three years ; and
the Rev. Arthur Sinker sent almost as many, addressed
to his father, the fruit of a friendship begun in College
days, and ended only with the death of Dr. Sinker. Mr.
C. W. Moule and Mrs. De Vere gave most valuable aid,
the one in respect of the earlier years and the other of
the later. In Part II His Majesty's approval has been
graciously given for the Coronation Chapter, and the
reference to the Bishop's last visit to Windsor. Other
help is acknowledged in the course of the book.
The Revs. E. M. Maish and A. C. McNutt have given
unwearied work in preparing Part I for the press; the
Rev. G. A. Schneider and Canon David Walker have
helped in the Ridley Chapter, and the Rev. J. Rankin
has done the same with regard to the Bishop's published
books. But the greatest assistance of all has come from
Dr. Eugene Stock. His knowledge and strength and
vi PREFACE
time have been constantly given, and without his aid
Part II could never have appeared.
To the Durham writer it has been a special privilege to
be allowed to share in recording the loving kindness of
the Bishop, with whom it was his misfortune at times
to have differences of opinion.
But while acknowledging abundance of help, the
writers end their task with a sense of its incompleteness.
Such wealth of material might have produced a better
book. But they leave it, with the humble prayer
that, such as it is, it may perpetuate the memory and
the inspiring example of one who was in very deed a
Man sent from God.
St. Matthew's Day,
September 21, 1922.
CONTENTS
PART I
PAOB
CHAPTER I
FORDINGTON VICARAGE AND ITS INMATES (1841-1859) 1
Birth — Old-world surroundings — Fordington — Parents —
Brothers — Home life and education — The Revival of 1859.
CHAPTER II
CAMBRIDGE IN THE 'SIXTIES ..... 16
In lodgings — Cambridge Scholarship — Private tutors —
Whewell — Sedgwick — Thompson — Undergraduate friends —
Second Trinity Boat Club — Trinity — Foundation Scholarship
— C. J. Vaughan— W. E. Gladstone.
CHAPTER HI
UNDERGRADUATE DAYS (1860-1864) .... 26
Prizes and Medals — Apollo at Pherce — Church Missionary
Union — Doubts and questionings — " Second Classic."
CHAPTER IV
BACHELOR OF ARTS. MASTER AT MARLBOROUGH (1864-
1867) 37
The Parallelepiped — Visit to Switzerland — Pupils — First
Class in the Voluntary Theological Examination — Mastership
at Marlborough — Election to Fellowship at Trinity — School
experiences — Tennyson — " Conversion. ' '
vii
viii CONTENTS
PAGE
CHAPTER V
ORDINATION AND FIRST CURACY (1867-1872) . . 50
Ordination at Ely — Fordington Parish — Dorset Clerical
Society — Ouranitts — Preaching — Literary Work — Seatonian
Prize Poems — Dorchester Poems — Call to return to Cambridge
— Fordington Pulpit.
CHAPTER VI
CAMBRIDGE AND FORDINGTON (1873-1880) . . 64
Changes at Cambridge — Dean of Trinity — The Choir —
Undergraduate friends — The Round Church — University
Sermons — Examiner — Boating on the Severn — Mother's
death — Return to Fordington — Commentary on the Epistle
to the Romans — Father's death — Letters from Thomas
Hardy — Farewell to Fordington — The Garden Door.
CHAPTER VII
RETURN TO CAMBRIDGE, MARRIAGE AND HOME LIFE . 80
Examining Chaplain — A busy Term — Ridley Hall — Harriot
Mary Elliott — Marriage — Wedded life — Children — Life at
Ridley Lodge — Amusing letter to nephew.
CHAPTER VIII
RIDLEY HALL 91
Origin of Hall — Moule as first Principal — Opening gatherings
— Buildings — A day's work — Colleagues — Inner life of the
Hall.
CHAPTER IX
THE RIDLEY FELLOWSHIP 103
Relations with colleagues and with old students — ** Grave
and Gay" — Reunions — Presentations — Revisits to Ridley.
CHAPTER X
UNDERGRADUATE MOVEMENTS AT CAMBRIDGE (1870-
1900) . 113
Daily Prayer meeting — Cambridge Inter-collogiate Christian
Union — Moody and Sankey — Holiness meetings — The Cam-
bridge Seven — Moule's influence — Henry Martyn Hall —
Sunday Evening Bible Readings — Douglas Thornton, etc.,
etc. — Summing up.
CONTENTS ix
PAOB
CHAPTER XI
INNER LIFE AND THE KESWICK MOVEMENT . . 126
A great crisis — Conventions at Oxford and at Keswick — 2^he
Law of Liberty in the Spiritual Life — Polmont — Surrender and
Trust — A new fulness of life — Addresses to University
Church Society — Letter to Record — Speaker at the Keswick
Convention — Last message.
CHAPTER XII
IN PULPIT AND ON PLATFORM . . . . .135
(I) Evening Lecturer at Trinity Church — His message —
Fundamental convictions — Sermon on The Future State —
(II) University Sermons — The Chapel Royal, Whitehall —
Cathedrals and Westminster Abbey — Quiet Days — Ordina-
tions — C.M.S. Annual Sermons at St. Bride's — (III) Islington
Clerical Meeting — Mildmay Conference — C.M.S. at Exeter
Hall — Church Congresses — Conventions — Dublin —
Birmingham.
CHAPTER XIII
NORRISIAN PROFESSOR OF DIVINITY . . . ,150
Elected Professor — Cannes — Inaugural Lecture — Addresses
on Christian Doctrine — Death of Queen Victoria — Sermons
and Addresses — Christian Social Union — The Evangelical
School in the Nineteenth Century — Illness of daughter — Call
to Durham — Farewell to Cambridge.
CHAPTER XIV
IN VACATIONS ........ 159
Switzerland — Scotland — England — Cycling tours — Greece,
Palestine and the Levant.
CHAPTER XV
AS AUTHOR ........ 168
(I) Works of Theology — D.D. degree — Roimd Table Con-
ference — (II) Expositions and Commentaries — Biblical
criticism — (III) Devotional writings — Christus Consolator
and other war writings — (IV) Miscellaneous — Literary —
Biographical — Archaeological.
X CONTENTS
PAOE
PART II
CHAPTER I
CALLED TO THE EPISCOPATE . . . . .185
Lord Salisbury's ojSer, received in Switzerland — Reply
accepting — Chorus of approval in papers — Election —
Letter of Bishop Elect to Diocese — Confirmed — Consecrated
in York Minster — Homage to King Edward — Enthroned —
Welcomed — First Confirmation — Baby's letter, " Bishop !
why were you made Bishop ? "
CHAPTER II
WINNING HIS WAY . . . . . . .192
Letter to Preb. Eardley-Wilmot — Dread of an " Evangelical
failure " — Friendship with Canon Body and Rev. W. T.
Jupp — Antagonist Vicar won — A breach of Church order :
" The Bishop won them, not they the Bishop " — His life
was the power — Statement of his own stand as Evangelical,
and his relation to men of other schools — Reaches Lord
Reading's ideal of sympathy — Recognized by all as Father
in God.
CHAPTER III
THE BISHOP AND HIS CLERGY . . . . .199
His ideal — Assistant Bishops — Bishop of Jarrow's tribute —
Domestic Chaplains — " Gehenna ! " — Ordinands — " Glass of
wine " — Sayings from an address — Greek Testament read-
ings — Lowered standard of men — Patronage — Letters to
Clergy — Auckland Brotherhood — Clergy from abroad —
Shrewd observer — " Vicar surprised " — " Twenty years !
never " — Visitation luncheon — Woes of a Bishop — " Spare
me a little " — Lay Help — Mr. Greenway's story.
CHAPTER IV
IN THE DIOCESE ....... 210
Not an organizer or leader like his predecessors, yet with his
own special gifts — And failures — " Nothing but the Holy
Ghost " — Glimpses of his secret walk — Confirmations —
Roman Catholics — Evening Commimion — The use of Incense
— Reservation and Fasting Communion — Prayers for the
Dead — The National Mission — " Not a Bishop in Christen-
dom like him " — A Spiritual gift transferred — Dismissal
service in Durham Cathedral — Preventive and Rescue
Work — Deceased wife's sister — Sotting forward peace —
Adornment of churches — Presented with his portrait — Mr.
Hugh Riviere's recollections — " The Lion Tamer."
CONTENTS xi
PAOK
CHAPTER V
IN THE INDUSTRIAL WORLD ..... 231
Stanley Pit disaster — Aged miners' parties at Auckland —
Letter from Mr. J. Wilson, M.P. — Hymn for minors — Bishop
goes down a pit — Bishop as Rochabite — Letter to TimeSf
" Publicity and Strikes " — Sympathy with unemployed —
Pleading for peace with employers and employed — Visits a
Labour Exchange — Message to Trade Unionists.
CHAPTER VI
IN WIDER FIELDS ....... 243
The Diocese was his life — Statesman's life no attraction — His
view of the House of Lords — His high position in CM S. —
British and Foreign Bible Society — Conducts Devotional
Day at Lambeth — At Pan-Anglican Congress — Story of
Archbishop Temple, " Say No, sometimes " — At Lambeth
Conference, 1908 — Chairman of Group Committee on
" Unitas Fratum " — His opposition to lay ministration at
Holy Communion — At Convocation — His rendering of the
Latin Litany — Archbishop Maclagan's appreciation — Ad-
dress to the King on his Accession — Address to the Arch-
bishop on return from America — Bishop of Wakefield's
tribute — Bold stand on Kikuyu controversy — Visit to
Dublin for Hibernian C.M.S. Centenary — Sermon at Liver-
pool to medical profession — His reply to "A Challenge
to Bishops."
CHAPTER VII
THE BISHOP, "supporter" TO THE KING AT TWO
CORONATIONS ....... 257
Ancient privilege of Bishop of Durham to support the Sove-
reign crowned — Bishop Moule one of only four since the
Conquest to attend twice — His proximity to his successor,
Dr. Henson, on August 9, 1902, and June 22, 1911— The
changes in personnel at the two Coronations.
Kjng Edward's Coronation
Scene in the Annexe to the Abbey — Arrival of King and
Queen — Procession up the Nave — Recognition — Service —
Oaths — Anointing, etc. — Coronation — Touching scenes
during the homage — Coronation of Queen Alexandra by
Archbishop of York — The King's thought for the Arch-
bishop — March back to the Annexe.
King George's Coronation
Rehearsals — Pilgrimage to the Abbey — Long waiting in the
Annexe — Sights and Soiinds — King and Queen arrive —
Recognition — Archbishop Lang's sermon — King George's
appearance — Coronation described — Homage — Prince of
Wales, " ingenui vultus puer " — Queen Mary crowned —
Bishop Moule holds the King's crown — Returning procession.
xii CONTENTS
PAGE
CHAPTER VIII
THE BISHOP AND THE GREAT WAR .... 272
" A Church leader of some use " — The Bishop and the Quaker
lady — Appeal to clergy as combatants — A conscientiously
objecting Vicar — Bishop's reply — Letter on " Love your
enemies " — Indignation at outrages in Belgium — Greetings
to the troops — Sermon to Cadets at Trinity College, Cam-
bridge — " Tell us how to die " — Sermon in Durham Abbey
— Estimate of Grerman outrages — Call to prayer — Holiness
of patriotism — " Christus Consolator," etc. — Message to
D.L.I, at Archangel and their answer — Bishop in an air raid
at Hartlepool ; " ]Slo fear, if you lead a good life " — Visiting
the scene of disaster — Confirmation during an air raid scare
— Jim Anderson's grave at Beamish; Bishop's verses
thereon — View as to the coming Peace, and necessary
retribution on Germany — Speech at Sunderland after the
Armistice — Teaching at War Memorials — Fallacy of a soldier
going to heaven " washed in his own blood " — His godson
wins the V.C. — '* Oh may the commimity remember indeed
such self -sac rificers."
CHAPTER IX
THE PASTOR AND TEACHER ..... 286
His pastoral instinct — A clergyman's son — A young actress
— Erny Middleton — Bishop Gore — Bishop of Norwich — Lord
Halifax — A Durham layman — A Danish minister — Rev.
Rowland Bateman — Sermons at St. Ignatius — At Gateshead
— Spiritual letters on " Overcoming in Him," on " Hope
where no hope is seen " — Dogmatic teaching — The Virgin
Birth — O.T. criticism — Nearness of our Lord's return.
CHAPTER X
THE SCHOLAR BISHOP ...... 298
The Scholar not spoiled in the Bishop — His recreation in the
Classics — Canon Cruickshank's story of Virgil for a journey
— Alceatis suggested in Auckland Park — His letters to the
Master of Trinity recalling Cambridge days — Memories of
Trinity worthies — Visits Rome in 1907 — Translations from
the Georgica, and Statins — His appreciation of hexameters,
and Virgil's rhythm — " Poor fellow, his literature only letters
from aggrieved clergy ! " — The Bishop in a Nursing Home;
" Sit down, Number Three "—Bishop Eden's verses, " The
Enthronement of Tertius " — Scholarship and fun — Euripides
or Sophocles, Homer or Virgil — The Bishop's delight in Pope
— Lyric poetry of that era — Speech on Milton and article
on Milton — Miltonic Founders' Day Hymn for Durham
Abbey — " Cowper has the spirit of Horace " — Tradition of
Cowper's death-bed joy — Dr. Moulo no " Greek-play
Bishop " — The motive of all his scholarship.
CONTENTS xiii
PAOE
CHAPTER XI
THE MAN HIMSELF ....... 309
His successor's tribute — Dr. McCuIlagh on his physique — His
athletics as Bishop — His Diary — R(^gularity — Early " walk '
with God" — "Bishop Moulo's Walk" in the garden — Bible
reading — His methods explained — Peggy Tulip — His delight
in children — Hockey and ducks and drakes with boys —
Babies at Monkwearraouth — Three small friends at Auck-
land at the Zoo — Margaret's birthday poem — Joyce Barton
— Retentive memory — Repeats poetry as ho walks — Con-
stantly learning more — Learns 119th Psalm — His sympathy
— Temptation overcome — Quick temper — Joy in music —
Sense of humour — Roman Catholic lady's tribute — Mrs.
Booth - Clibborn — His motor-car — Chauffeur Hubbins —
Bishop's courtesy to a maid — "A hero to his valet" —
Ernest's memories of his master.
CHAPTER XII
THE BISHOP AT AUCKLAND CASTLE .... 320
His delight in the history of Auckland Castle — Its " Diary "
and " Visitors' Book " through the Ages — Lightfoot's and
Westcott's studies — The heirloom pictures — Queen Victoria's
Coronation faldstool — Three Bishops' graves in the Chapel
— The ancient Banquet Hall — " The Palatine sits at meat "
— Edward III and Archbishop Laud guests of Durham
Bishops — Aged miners in the Chapel — The Bishop and his
guests, in Chapel services, in social intercourse — Diocesan
gatherings — The students — The Continuation Committee —
Daudi, King of Uganda — Visit of Her Majesty Queen Mary.
CHAPTER XIII
MRS. HANDLEY MOULE ...... 332
The Bishop's Memoir of her — Her interest in Ridley men —
Illness and death of elder daughter — Marriage of Mrs. De
Vere — Living for the Diocese — Her personal interests —
Love of music — Last illness — Recovery — Sudden death —
The Bishop " stedfast, unmoveable " — Dr. McCullagh's
story — Funeral — Memorial window — " Now she dwells in a
better country " — " My eyes are famished for her, but He is
with me, and she with Him."
CHAPTER XIV
HOLIDAYS 336
His youth of heart fostered by holidays — Busy work and
recreation — His sketches — " Duet with a dog " — Felixstowe
— Mrs. Allenby — Nurse Cavell's mother — Humshaugh —
xiv CONTENTS
PACK
Edmundbyers — Forest — Pastoral visits on the moors —
Dialect study — A glorious sunset — Cauldron Snout, a
strenuous day — Mrs. De Vere's home at Curragh Chase —
The haunt of litterateurs — Amid cottage homes — A link with
Spennymoor — Picnics — Killarney Pass — The Top of Ireland
— Lines in the Visitors' Book — His last letter to his
son-in-law.
CHAPTER XV
GOING TO STAND BEFORE HIS KING .... 342
Visit to Windsor — " Was it a parable of greater things ? " —
His last Good Friday and Easter sermons — Journey to
Windsor — Lodged in York Tower — At Dinner with their
Majesties — "Ernest's" account of the Chapel service —
" Cambridge to-morrow " — Arrives at his brother's home —
The President and the Bishop, reading and visiting old
haunts together — Increasing illness — Last written message ;
to Her Majesty the Queen — Mrs. De Vere's story of his last
days. Within sound of Trinity playing-fields — His wander-
ings in Missionary work — Mrs. C. Moule's and Nurse's
recollections — His last Commimion — Favourite Scriptures
and Hymns in illness — " Jesus is with thee — I know it "
— " All that could die of him " in Ridley Chapel — Funeral
service and last scenes in Cambridge — In Auckland Chapel,
Early Celebration on Ascension Day — Service in Durham
Cathedral — Procession across the River — Laid to rest in
Bow Cemetery — Bunyan's description of the " upper side "
of such a funeral.
APPENDIX
THE POWER OF THE PRESENCE AND ITS RELATION TO
THE HOLY COMMUNION ..... 354
BIBLIOGRAPHY ........ 364
INDEX ......... 373
ILLUSTRATIONS
Faring page
THE RT. REV. HANDLEY CARR GLYN MOULE, D.D., LORD
BISHOP OF DURHAM .... Frontispiece
FORDINGTON, DORCHESTER, FROM THE MEADOWS
FORDINGTON VICARAGE, DORCHESTER
HENRY MOULE, M.A., 1801-1880 . -j
MARY M. MOULE (uee EVANS), 1801-1 877 J
}
4
12
40
HANDLEY C. G. MOULE, 1864 ^
„ 1867-68J
MRS. HANDLEY MOULE (uee ELLIOTT) ... 88
HANDLEY C. G. MOULE, ABOUT 1888 .... 96
RIDLEY HALL REUNION, 1899 . . . . .104
H. C. G. MOULE, D.D., PRINCIPAL OF RIDLEY HALL,
CA]MBRIDGE, 1897 . . . . . .112
1910 200
THE BISHOP IN CORONATION ROBES, 1903 . . . 256
AUCKLAND CASTLE, FROM THE GARDEN . . . 320
ST. PETER'S CHAPEL, AUCKLAND CASTLE . . . 328
SV
PART I
FORDINGTON AND CAMBRIDGE
(184I-1901)
BY
JOHN BATTERSBY HARFORD, M.A.
CANON OF RIPON
CHAPTER I
FORDINGTON VICARAGE AND ITS INMATES (1841-1859)
In a small quarto volume the Rev. Henry Moule,
Vicar of Fordington, now a suburb of Dorchester, kept
a journal, in which he recorded the sermons he preached
and the parochial activities which filled his days. But
occasionally other events were given a place in the
record, and in December 1841 we come across the
following brief entry : " Thursday 23rd, Birth of
little H. C. G. M. In evening, though tired, took the
rest of Isa. xliii." ^ Seven weeks later we find this
entry : " Thursday 10th (of February), Hospital.
Baptism of my little Handley.^ After service I preached
on ' For as many of us as w^ere baptized into Jesus
Christ were baptized into His death.' In the evening
Bible Society meeting. ..." Thus in briefest possible
words were recorded the birth and baptism of the
eighth and youngest son, who was one day to be the
eighty-fifth Bishop of Durham. ^
He was to see a wonderful change come over the
world during the nearly seventy-nine years of his earthly
life, and was destined, in the providence of God, to play
a not unimportant part in leading the English people
safely over the transition from the old world to the new.
For it certainly was an old world upon which the
child's eyes looked in the 'forties. The railway was
1 The Vicar was preaching a course of sermons on Isaiah xl.
and following chapters in church on Thursday evenings.
2 The full name was Handley Carr Glyn, after two of his
father's clerical friends {see Chap. V., p. 53).
^ Seventy years later the Bishop wrote a charming account
of his old home, which he published under the title Memories of
a Vicarage. To this we are indebted for a large part of the
material used in this chapter.
B 1
2 THE LIFE OF BISHOP MOULE
unknown in Dorset when the Bishop was born. The
sound of the Emerald stage-coach coming in from
Hampshire, as it passed the Vicarage door with a
blast from the guard's bugle, was a daily note of time.
As late as 1852 he travelled with his mother by coach
from Bath to Dorchester. As a young child he watched
the cutting of the South-Western line through the
fields on the border of Fordington and the building of
Dorchester station. Then came the opening of the
line in 1847, with excited crowds gathered to gaze at
" the coaches that ran with never a horse." His first
railway journey was with his mother to Cambridge in
1850.
In the midst of these primitive surroundings stood
the ancient Vicarage of Fordington, close to the main
road from the east into Dorchester. It was a rather
low and long building, with a lawn in front and with
garden and playing-field behind. Near by, on a gentle
hilltop, where for at least fifteen centuries the dead
have been buried, the fine Perpendicular tower of the
parish church looked down upon the water-meadows of
the Frome and the trembling blue line beyond of the
Purbeck Hills. Fordington had been a purely agri-
cultural parish, separated from Dorchester by green
fields, but early in the nineteenth century it had begun
to be linked to Dorchester by a continuous line of
habitations, and this process continued until the village
became legally incorporated in the town. The densely
populated and undrained lanes of the town end of the
village harboured much vice and misery, and formed a
natural breeding ground for political disaffection,
showing itself in those days in riots and rick-burnings
and worse. To this parish came, as Vicar, in 1829,
*' a tall, noble-looking young man " — such was the
description given of him long afterwards by one who
remembered the old days, Mrs. Hardy, mother of
Mr. Thomas Hardy of literary fame, O.M. and F.B.A.
Henry Moule was of French ancestry and was born
in 1801. He went up with a Scholarship from the old
FORDINGTON VICARAGE 8
Grammar School at Marlborough to St. John's College,
Cambridge, and took his degree in 1821. A travelling
tutorship took him abroad for two or three years.
Returning home in 1821 he married and was ordained.
In the following year he was given sole eharge of the
large parish of Gillingham in northern Dorset, and so
well did he aequit himself that he was presented by his
Viear to Fordington. Here in 1829 he took up his
abode, and here he laboured for over fifty years for the
well-being of his people. It was very soon seen that
he was a force to be reckoned with in many directions.
Great contempt for religion was common in Fordington.
And when the new Vicar was found to be the preacher
of a gospel of definite and personal change of heart
and consequent devotion of life, he had much to bear
in the way of opposition and even of personal insult.
Careless groups at the churchyard gates reviled the
w^orshippers as they went in. Nor was the other side
of society much more favourable. At a meet of the
hounds Mr. Moule was discussed and pronounced to be
a "Methodist"; as such he was a person to whom
normal courtesies were scarcely due. But the Vicar
was not a man to be daunted. A group of earnest
workers soon gathered round him and his wife. Two
school houses were built and a large Sunday School was
organized. West Fordington was erected into a separate
parish and its church built in 1846. For many years
he acted as chaplain to the soldiers in the barracks.
Twice he fought the cholera, once in 1849, and again in
1854. With great courage and resource he " stood
between the living and the dead," and so dealt with
the position that no case of infection occurred in the
adjoining town. His youngest son never forgot those
solemn and memorable days. Fordington churchyard
was peopled with dreadful rapidity — there were six
funerals in one day. On the hot Sunday afternoons
Mr. Moule gave up his Church service and called the
people out into the fields for prayers, hymns and
preachings under the trees. The sight of the distant
4 THE LIFE OF BISHOP MOULE
crowd, as seen from the churchyard, was indehbly
imprinted on the mind of the boy of twelve. When at
last the plague ceased, the people of Dorchester held a
crowded meeting in the town hall and the Mayor pre-
sented handsome testimonial gifts wdth a warm tribute
of thanks and honour. Among the Bishop's papers
were found preserved some pathetic relics of these
terrible days — a list of thirty-nine parishioners who
died during the two months, September and October,
1854 ; lists of monies subscribed, and of how the money
was spent, partly on food, stimulants, rushlights, and
other necessaries, partly in payments for the burning
by order of infected bedding and clothing.
Mr. Thomas Hardy, in a letter to the Bishop in 1919,
refers to this time of visitation in the following terms :
" I well remember the cholera years in Fordington ;
you might have added many details. For instance,
every morning a man used to wheel the clothing and
bed-linen of those who had died in the night out into
the mead, where the Vicar had a large copper set.
Some was boiled there and some was burnt. He also
had large fires kindled in Mill Street to carry off the
infection.'*
But it was not enough to fight the actual visitation of
cholera. The shockingly insanitary state of many of
the dwellings of the poor summoned him to action.
He invented new and effective methods of sanitation,
still in use throughout the world. He addressed to
Prince Albert as President of the Council of the Duchy
of Cornwall, on whose property these undrained houses
were built, eight carefully reasoned letters in which he
set forth the plain facts and called for immediate reform.
Like another Charles Kingsley, he stood forth (to quote
his son's description) " a great messenger and prophet
of righteousness, fearing not the face of man, while all
the while infinitely removed from the murderous impulse
to fan the fire of class hatred in the course of a struggle
for right." At an earlier date he had shown no less
courage in facing ill-doing at the opposite end of the
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FORDINGTON VICARAGE 5
social scale. In the formidable time of the rick-burnings
in 1831 he organized patrols and served with them, and
meanwhile retained the good word of the poor.
This courage showed itself just as ready to fight moral
evil. With characteristic directness he spoke to Lady
Mary Frampton, the great lady of Dorchester, about the
vice brought to the parish by the annual races. " Is
that true, Mr. Moule? " she said; " then I can never
go again to what I have always regarded as only a
line English sport." She kept her word and, wonderful
to say, Dorchester races went at once out of fashion
and soon out of being.
His activities took so wide a range that they cannot
all be even alluded to : anything that promised to be
of service for the well-being of his people was to him of
deep interest.
" I can only look back upon him," writes his son,
" thankful that such a personality embodies to me the
great word Father ; a man so full of energy and capacity,
so absolutely simple, so entirely fearless, so free from
the seeking of his own glory, so ready both to bear
and do, a gentleman so true, a Christian so strong,
so spiritual, so deep, such a pastor, such a parent, such
a grandfather, such a friend."
Side by side with this noble father lived and laboured
a no less beloved and honoured mother. Of her the
Vicar does not hesitate to say : " I have often expressed
the opinion that my sons ow^e under God far more to
her than to myself, both of attainment and piety."
Mary Evans was the daughter of a City merchant.
She, too, was born in 1801, and her early years were
spent in a large pleasant house in Staining Lane, close
to St. Paul's Cathedral. The Evans came of an old
stock from Brecon, of w^hich another branch went to
Ireland and founded the house of Carbery. Her father
numbered] among his friends Crabb Robinson and other
literary men of his time. Her eldest brother w^as articled
to a solicitor along with Benjamin Disraeli; and the
6 THE LIFE OF BISHOP MOULE
future Lord Beaconsfield, travelling on the Continent in
1824, was the bearer to friends of her family in Heidelberg
of the news of Miss Evans' marriage to the Rev. H. Moule.
Her photograph in old age reveals decided character,
which manifested itself as a schoolgirl when she definitely
left Unitarianism, in which she had been brought up,
and when she joined the Church of England before her
marriage. In her way Mrs. Moule was as remarkable
as her husband in the variety and constant activity of
her life. She had to look after a household that generally
included some fifteen growing boys (sons and pupils).
At the same time she superintended the Girls' Sunday
School and was the friend of every scholar and every
teacher. Above all, she laid the foundation of the
education o
children came in their turn to the old home they were
cared for and cherished with equal devotion.
" Wonderful and beautiful," wrote her son long after-
wards, " as I look back upon it, is the picture presented
by that home life of hers, with its union of unswerving
fidelity to the minutest duty, self-sacrificing dihgence
in all things, complete unworldliness of aim and habits
and a deep fulness of secret devotion ; all suffused with
a bright and animated cheerfulness, and a vivid power
of enjoying literature and art and nature; above all
with a wealth and warmth of human love, which was
always strong and beautiful in its constant flow that
knew no fall."
To the Vicar and his wife were born eight sons. Their
record is as follows :
Henry, the firstborn : graduated at Cambridge ; private
tutor and secretary to Earl Fitzwilliam and to the Duke
of Abercorn ; estate-manager in Galloway ; finally, the
honoured Curator of the County Museum at Dorchester.
A clever wood-carver and water-colour sketcher.
George Evans : scholar of Corpus Christi, Cambridge;
Senior Optimc and Third Class Classical Tripos ; curate
FORDINGTON VICARAGE 7
of Fordington ; chaplain of the Dorset Cottage Hos-
pital ; missionary in mid-China, 1857-1911; Bishop,
1880-1 90G; a learned seliolar of classical Chinese, and
published i)arts of the Prayer-Book and two Gospels in
Chinese; Hon. Fellow of Corpus, 1906.
Frederick : graduated at Cambridge in 1855; curate
of Fordington ; chaplain to Dorset County Asylum ;
vicar of Yaxley ; rector of St. Lawrence, Norwich ;
took a great interest in mechanics, in architecture and
in the science and art of bell-ringing.
Horace : won an Open Scholarship at Trinity College,
Oxford ; migrated to Cambridge ; won the Hulsean
University Prize with an essay on Christian oratory
in the first five centuries ; Master at Marlborough ;
coach for the Indian Civil Service in London ; assistant-
inspector under the Local Government Board.
Charles Walter : Corpus Christi, Cambridge, 1853 ;
bracketed First in the First Class of the Classical Tripos
of 1857, together with Sir John Seeley and two others ;
Master at Marlborough, 1858-1864 ; for over forty years
Classical Lecturer for his own and other Colleges ;
frequently University Examiner ; Tutor, later Librarian,
and finally Senior Fellow and President of Corpus
Christi College; Author of Musa Domestica.
Arthur Evans : C.M.S. College at Islington in 1857;
Missionary in China for almost fifty years ; Archdeacon
of Mid-China; Lambeth B.D. degree in 1878; Rector
of Burwarton in Shropshire, 1909-16 ; a master of
colloquial Chinese ; author of A Commentary on the
Articles, in Chinese, The Opium Question, Songs of
Heaven and Home, etc.
Christopher, the seventh son, died in infancy.
Handley Carr Glyn — the subject of this Memoir.
Few families can show such a record in one generation.
But the circle in the midst of which he lived and grew
up was not confined to his parents and his brothers.
Until he went to College, the Vicarage for a large part
of each year was the home not of the family only, but
of eight or nine sons of gentry whom the Vicar received
8 THE LIFE OF BISHOP MOULE
into his house that they might share with his sons in the
benefit of the education which he gave them. He
" was gifted with no common mental and physical
activity, with an abundant capacity for teaching and
management." In this work of education he was ably
seconded by a succession of curates, notably the
Rev. J. A. Leakey, to whom especially Charles and
Horace Moule owed much. Not a few of these pupils
made their mark in after life, both at home and in
overseas mission-fields. ^ The pupils came in February,
stayed till near midsummer, and returned in August
to work till near Christmas. The education received
was thorough and was strict.
The following extract from a letter, written by the
Rev. Henry Moule, gives an insight into the principles
and ideals cherished by his wife and himself and put
into practice in the education of their sons :
"... We both agreed in the determination not to
force learning to read at an early age. Many a child
acquires from such forcing a dislike to reading. But
unwilling to leave the children to themselves, she would
read to them as they were able to listen with interest,
especially from the Scriptures and Scripture hymns.
And bricks or a pencil or something to keep them
employed were always within their reach. Singing to
and with them was a daily practice. And to this and
to the pencil may be traced, I think, a taste for drawing
and music in all of them. Story-books as much as
possible and novels, whether in religious periodicals or
not, as long as we had control over them, we have kept
from our sons. One very important point with us has
been never to leave them to servants, and not to visit
in any worldly family. The Sunday we tried to make
as little gloomy as possible without any play. And I
am inclined to think that none of my sons, and few, if
any, of my pupils, would look back on our Sabbaths as
days of gloom. ..."
Such a regime would be called strict and puritanical
to-day, but if we may judge from the men it turned
1 Seep. 31.
FORDINGTON VICARAGE 9
out, \vc may reasonably question whether it was not
better calculated to develop steady fidelity to duty and
willingness to suffer hardships than the more easy-
going and tolerant licence ol" most modern homes.
History and travels and popular science and an abun-
dance of good literature suitable for boys — such as
JMilton, Scott, Longfellow, Carey's Dante, etc. — pro-
vided ample reading and developed the taste for serious
literature.
In his early years Handley was weakly and delicate,
and from time to time was sent to the seaside for change
and bracing air. But from the first he was favoured
by the stirring and active life which surrounded him.
His elder brothers and their schoolfellows would visit
him in the nursery and amuse him by dropping melted
lead into water and exhibiting the freaks of shape which
would result. A little later Horace and Charles would
come up to sit by the fire and read aloud the then
recent Lays of Ancient Rome, In the pages of Memories
of a Vicarage we may read how the little fellow, put to
bed early and left in the dark, mitigated only by a
rushlight ensconced in a pierced tin cylinder on the
floor, was terrified with the dread that some weird
creature, beast or bird, would come out of the dark and
overwhelm him; and how, many a time, when down-
stairs family prayers were proceeding at half-past nine,
he crept from bed and stole into the passage, eagerly
waiting for the murmur of voices in the Lord's Prayer,
the signal that the house would soon be alive again and
the dreaded solitude be over. Even at that early
period he learnt one of the greatest of life's lessons.
Times without number, morning and evening, he watched
his mother kneeling in long communion with her Lord
in prayer, and insensibly drew deep into his soul " the
thought, as a primary fact of existence, that prayer
was a work most real, most momentous." Often beside
his bed she would read him the fourth Psalm and teach
him how to " lay me down and sleep," with the certainty
that the Lord was watching. In the years before he
10 THE LIFE OF BISHOP MOULE
was old enough to join the pupils in the study his
mother was his devoted teacher.
From the first books were sweet to the growing boy,
though he also revelled in outdoor exercise and play.
But for four or five years of his boyhood reading was
seriously hindered by ulceration of the cornea of one
eye, and during these years he had an unwearied reader
in his mother, who hour on hour, while his eyes were
darkened, would pour beautiful or instructive literature
into his ears. He remembered in after years how, in
the summer-house of a friend's garden, she read to him
the child's edition of Uncle Torri's Cabin, when that
wonderful book in 1851 took the world by storm. The
Bishop always thought that he gained in the end in
the way of mental freshness by that comparatively
fallow time. And when he came under his father's
tuition, although it was a loss in some ways to miss
the experience of a Public School, he " had this, among
other compensating gains, that the strain of incessant
school competition and the excessive use of text-books
was spared him."
Not only his parents and official tutors gave them-
selves to the boy's education.
" Even in nursery days," writes the Bishop, *' the
mental influence of my brothers was strong upon me.
When a little later my weak sight hindered me for
several years, they kept the scholar's feeling alive in
their young pupil. Horace had a hundred charming
ways of interesting and teaching me, alike in scholarship
and in classical history. He would walk through the
standing corn, translating Hesiod to me. He would
draw a plan of ancient Rome with lines of pebbles on
the lawn. He made the Philoctetes a perfectly human
story to me. He had a wonderful faculty for imparting
grammatical precision and a living interest in the subject
matter and shedding an indefinable glamour over all we
read."
George, when his father's curate and his tutor in the
study, prepared Handlcy for Confirmation, and greatly
FORDINGTON VICARAGE 11
stimulated his interest in English literature. Now in his
rooms at the hospital, now by some clear and eddying
pool in the meadows, he would read with him Dryden
and Milton and Macaulay. For him also the future
Bishop, when about sixteen, committed to memory, in
Greek, the Epistles to Ephesus and Philippi, as well as
large pieces of English poetry by Cowper and other
writers.
Other boyish interests were not forgotten. Frederick
taught him the art of bell-ringing and the use of tools.
He could take part in ringing a simple peal, and at an
old lathe he turned many cups and boxes. Charles
and Arthur were devoted to fly-fishing in the beautiful
Frome, which threaded with its many branches the
level water meadows. Ilandley never learnt their art,
but, when twelve or thirteen, he was often out with
them on summer evenings to watch their sport and land
their prey. In the same delicious reaches of the river
he also learned to swim and derived endless enjoyment
from plunging into " its transparent, living, friendly
depths." In the field behind the house he joined in
games of cricket, football and hockey, " the last two
in a pre-scientific form," and at other times, going
further afield, he hunted for nests in the adjoining woods.
" What have I not owed," wrote Bishop Handley
Moule in 1913, " to my brothers? "
From early days he was fascinated by astronomy.
At the age of twelve, by dint of much saving and
begging, he acquired a small astronomical telescope
of his own, and later he obtained a larger and yet
a larger instrument, the latest being an excellent three-
inch achromatic, which in Durham days occupied an
honoured position on the hall table at Auckland
Castle. He erected a stand for his telescope on the
roof and often climbed to it on fine nights to gaze
at the stars.
Moreover, in considering the educative influences
which shaped and moulded the boy's mind we must
not forget the influence of his native town and country.
12 THE LIFE OF BISHOP MOULE
From the Vicarage garden at the back could be seen
to the right the ancient town of Dorchester, with its
tesselated pavements and other rehcs of the Roman
occupation, while in front ran '' The Walls," charming
boulevard-avenues, planted two centuries ago along
the lines of the vanished Roman walls. From the
Ridgeway, five miles off on the left, could be seen " a
glorious view of land and sea, Portland and the roads
in front, the Isle of Wight gleaming phantom-like in
the east, the Start in Devon just visible in the west.
It was something uplifting, an influence which entered
early into thought and fancy, to know that yonder
far-reaching line, dotted with prehistoric funeral barrows,
commanded such a view into the ample world." To
these stimulating influences near at hand were added
the joy and wonder of visits to the sea. " Within
twelve miles of the Vicarage door rises from the waters
one of the noblest coastlines in England, the sea-face
of the Isle of Purbeck. A charm of infinite mystery
and pleasure dwelt here to the child's eyes. What
rapture it was, on some June or September day, to hear
a whole holiday announced and an expedition to Lul-
worth Cove." A large party — parents, sons, pupils —
would climb upon a stage-coach and make their way
to " the white, seagull-peopled cliffs and far-foamed
sands of the glorious Channel." Everything around
him was calculated to rouse the imagination of a
thoughtful boy.
Delightful as are these reminiscences of the lighter
side of the life at Fordington Vicarage during the years
of childhood and youth, they must not blind us to
the steady months upon months of application, when
once the eyesight was fully restored, to the stern busi-
ness of education. Notebooks, full of exercises in
English, Latin and Greek, in geometry and other
studies, survive to testify to the excellence of the
education he received at home and to exhibit the first
beginnings of that future mastery of his own and of
classical tongues which was to be so eminent in after
-:-' CO
n O
ZC
-y —
>
FORDINGTON VICARAGE 13
time. How well he used his time was seen, when, as a
lad of sixteen, he went up to Oxford for one of the
first held Oxford Loeal Examinations and won a good
plaee both in Glassies and in English.
Remarkable men at times came to the Viearage,
who would influence the mind of the budding scholar.
Professor Conington was a friend of the brothers, and
" I still hear," says the Bishop, " the great scholar's
voice and some of his phrases, specimens of his rendering
of Virgil's Eclogues.'' Another day the Vicar found
the world-famed comparative anatomist, Professor
Owen, in the Museum examining its treasures, and
brought him home. " Well do I recall the grey-
green light in his eyes and the kindly brilliance of his
talk."
In April 1856, when Handley was fourteen, there
was founded the Fordington Times Society. This
Society consisted of the Vicar and his wife, their sons
and pupils, the curate and clerk. Meetings were held
weekly during term-time. Some half-dozen original
contributions in prose or verse were read at each sitting.
When it came to an end in December 1859, fifty-five
of these contributions were collected and printed for
private circulation in a slim volume entitled Tempora
Mutantur, " H. C. G. M." was the author of seven of
them, all but one being in verse. Already may be
seen in these juvenile essays something of the literary
power which was to manifest itself afterwards in so
many different forms.
At a still earlier date we can trace the first beginnings
of that love for foreign missions, and especially for the
C.M.S., which became so inwrought into the very
fibres of the Bishop of Durham's being. When he was
just ten years old, h© and other small people joined
together to form a Children's Missionary Association,
Handley was elected Treasurer and Secretary. His
minutes of the proceedings still survive. At the first
meeting he explained the objects of the Association.
viz., to send out parcels of clothing and Testaments
14 THE LIFE OF BISHOP MOULE
to various mission stations in Africa and India. At
another he occupied the chair, and, " after a short
address, read an account of Dr. Krapf's Mission in
East Africa out of the Juvenile Instructor,^' H. C. G. M.
was the largest juvenile subscriber. In an account-
book, begun in 1851, alongside of purchases of a cross-
bow, battledore and shuttlecocks, magic-lantern slides,
Travels of Marco Polo, etc., there is entered week by
week " C.M.S. \dy and occasionally larger gifts at
meetings of the Association. His missionary box in
1851 and 1852 brought in 165. M. and £l 2s.
Nor did the boy forget that charity begins at home.
At an early age he became a proud and very juvenile
teacher in the Sunday School.
One other mighty influence on the mind of the growing
boy, of which he would speak with enthusiasm to the
end of his life, was the Revival of 1859. This spiritual
movement, which spread like a great tidal wave across
the United States and the West Indies and touched even
ships in the Atlantic, profoundly influenced the North
of Ireland. Here and there in England it was the same,
and Fordington was one of the scenes of Divine awaken-
ing. The boy of seventeen saw the church thronged to
overflowing and the large schoolroom packed night
after night. No great preacher was there. The very
simplest means carried with them a heavenly power.
The mere reading of a chapter was enough. Hundreds
before his very eyes were " awakened, awed and made
conscious of eternal realities.'* The Revival passed, but
the results remained. A great social uplifting followed
the Revival ; a vigorous movement for temperance and
thrift arose spontaneously among the people, and it
was fostered and organized by the Vicar and his friends.
These scenes could not fail to stamp themselves indelibly
on the impressionable heart and mind of the Vicar's
youngest son.
In October of the same year he went up to Cambridge,
a clever lad, with but little knowledge of the world and
its ways, but with a mind well trained and stored with
FORDINGTON VICARAGE 15
classic lore, and eager to take his chance in the race for
learning and its rewards. But, above all, he carried
with him the memory and traditions of a home
where he had seen lived out before his eyes day by
day by his parents a life of devoted service to God
and man.
CHAPTER II
CAMBRIDGE IN THE 'SIXTIES
Handley's father was a graduate of Cambridge,
and several of the sons had already followed their
father there. It was therefore natural that when the
help of his brother Charles made a college course pos-
sible for the youngest son it was to Cambridge that
he too went.
It must have been a somewhat strange experience
for the lad who had never been away to school, when,
in October, 1859, his father brought him up from the
Dorset village, and lodged him in the solitude and
independence of rooms at 11, Free School Lane (now
demolished). He was not quite eighteen, and came up
for a year's preliminary coaching before matriculation.
Lecturing in 1913 on " My Cambridge Classical
Teachers," before the Durham and Northumberland
Classical Association, of which he was in that year
elected first President, the Bishop thus described the
period of classical work at Cambridge into which he
now found himself introduced :
" I contemplate that period now from the clear
elevation of half a century. And I do not hesitate to
call it, from the viewpoint of classical culture, a period
distinguished by a fine character of its own. ... I
found myself the pupil of men who were as vigilant of
the sacred letter of Homer or Horace, as ever a Bentley
or a Porson could be, but who also saw the immortal
authors ... as men who felt and who thought. . . .
Their admirable scholarship was warmed with a genial
humanism. And as yet it was not overweighted by
the more recent great development of specialization.
16
CAMBRIDGE IN THE 'SIXTIES 17
Is it too bold a thing to say that there was more room
fifty years ago than now for a certain wholeness and
perfection of personal culture? Certainly not a few
of the Cambridge scholars of the 'fifties and 'sixties, in
my grateful and reverent memory, appear as men who
very nearly approached the ideal of the xaXoxdyaOog,
complete in the essentials of a culture, elevated, strong,
of a singular harmony, and consonant absolutely with
a personal character as pure, true, friendly, as could
be."
All this could hardly be realized by the young student
at the time, but it is easy to see how half unconsciously
his ideals of scholarship would be moulded and formed
by the admirable exponents of the classics under whom
he studied. In his lecture the Bishop dwells upon the
memory of ten such men. He begins with Henry
Sidgwick,
" my first private tutor. When he first taught me,
in his pleasant oak-panelled room in Neville's stately
court, he looked, and indeed still almost was, a boy.
The face was round and ruddy. There was a w^onderful
light in his large and rather prominent grey eyes, and
the slightly stammering voice never spoke but to the
purpose. Senior Classic and Wrangler that year (1859),
he was an excellent teacher, and I owe much to his
minute and thorough reading of selected authors with
me and to his clever and careful correction of my
compositions. . . .
" The private teacher," he continues, " to whom, for
a year before my degree, I owed more in the way of
classical progress was Sidgwick's brilliant rival, Arthur
Holmes, second in the list when Sidgwick was first.
He had the indefinable power of complete sympathy
with his subject, and a contact with his pupil's mind
w^iich enabled him to teach wdth the least possible
show of teaching, w^orking as it were along the lines of
my mind as much as of his own. . . .
" My one other private tutor, Frederick Paley (a
great-nephew of the Archdeacon), was deeply learned,
an ardent literary student, a most stimulating con-
verser on scholarship and antiquities. He would
sometimes, in his kindness, walk with me in the fields,
c
18 THE LIFE OF BISHOP MOULE
and then how freely he would pour out his literary
thought and knowledge !
" October, 1860, the October of an almost sunless
year, saw me entered at Trinity. What grand per-
sonalities Trinity then contained ! The Master was
William Whewell, who had been Senior Wrangler in
1816. Son of a carpenter at Lancaster, ... in 1841
he sat in that seat of singular dignity, the Master's Stall
in Trinity Chapel. His grand presence, his mighty
brow, his large voice and his manner of unaffected but
inevitable authority made him an impressive figure.
His knowledge was vast. His heart all the while was
deep and true.
" The Vice-Master of my first days was Adam Sedg-
wick. He took his B.A. degree in 1808, so that his
memory went easily back to Trafalgar (1805). Sedgwick
was one of the fathers of English geology, and had been
Geological Professor since 1818. His deep-cut, animated
face, with the light on it of a mind immortally young
and growing, seemed to carry a geological grandeur in
it. In 187^, when I was Dean of the College, he sank
away to rest, at eighty-eight, rejoicing in his Saviour.
" My College tutor and first College lecturer was
Joseph Barber Lightfoot, afterwards Lady Margaret
Professor of Divinity, and yet later Bishop of Durham ;
mighty master of Apostolic and sub-Apostolic literature,
strong defender of the faith, shepherd of the people,
illuminating teacher of his young pupils in those distant
Cambridge days. In 1860 he was young for a college
tutor, not more than thirty-two years old. In June,
1860, I called upon him in his rooms, the rooms which
had been Isaac Newton's nearly two centuries before,
and asked to be entered on his list of freshmen. Des-
perately shy was I ; and he, if I do not mistake, felt a
little shy too, for it was his nature so to be. He exer-
cised from the first a very powerful influence on me,
by the magnetism of the great goodness of his per-
sonality and the true-hearted kindness which looked
always through his reserve. His was a life of unswerving
diligence. No man ever loitered so late in the Great
Court that he did not see Lightfoot's lamp burning in
his study window; and the most regular worshipper
in morning chapel at seven o'clock always found Light-
foot there with him. But to us he was not the divine,
CAMBRIDGE IN THE 'SIXTIES 19
but the tutor and the lecturer. His strong points were
unfaihnfT thoroughness of knowledge and unsurpassable
clearness of exposition and instruction. Great was my
sense of loss when, in 18G1, he resigned his tutorship
to become Hulsean Professor of Divinity, liut his
place was supplied by two noble-minded scholars and
men, Robert Burn and James Lempriere Hammond.
lUirn, author of Rome and the Campagna, w^as a very
kind friend to me, and wdien in 1905 he passed away,
wdiispering with his last breath his unshaken faith in
Christ, I felt a personal bereavement. Hammond also
deserves and has my affectionate ave atque vale. He
gave us a course of lectures on Livy, to which all his
pupils in those strict old days were obliged to go;
and one of the happiest moments of my life w^as when
he had called me to stand up in my blue gown and
construe the Prooemium, and then, when the nervous
performance was over . . . said, ' I don't think I can
improve much on that.' I record this just to emphasize
the power for help that lies in the hands of the teacher
who knows how to encourage. Then, further, Ham-
mond helped me in a way more personal by doing
w^hat in those days w^as rare — offering me occasionally
free private teaching. 1 w^as poor and w^as glad to
have for the time so excellent and uncostly a substi-
tute for the ' coach.' I can never forget his generous
care.
" The one University Professor whose lectures I
attended w^as William Hepworth Thompson, friend of
the Tennj^sons, Professor of Greek, and for twenty
years (from 1866) Master of Trinity.
" He was a consummate lecturer. His lecture-room
adjoined his own rooms and could be entered from
them ; it was part of a certain myster}^, which in those
days seemed to us young folk to surround the Professor,
that he usually appeared at his desk, pale and stately,
before any one happened to observe that he had come
in. He ahvays had a large audience, willing and
expectant. . . . His lectures were illuminated by the
somewhat caustic wit which was one of his many gifts."
Such were some of the great lights in the firmament
of scholarship which shone upon the young under-
graduate of Trinity; but there were other and more
20 THE LIFE OF BISHOP MOULE
numerous lesser lights, his college friends and con-
temporaries, of whom mention must be made.
" I was fortunate," he says, " in the friends whom I
made at college, solitary as I was on my arrival, with
no school connection to help me — a group of under-
graduate comrades from such great schools as Rugby,
Harrow, Marlborough and Birmingham. Those who
hailed from Harrow had been pupils of Vaughan. They
all did me good by their mental, moral and physical
healthfulness and genial force. Several of them were
eminently gifted intellectually; but not one of them
was spoiled by cynicism or conceit. In our rooms, in
Hall, on the river — which to me is full of happy memories
— they were in the largest sense good company indeed."
Of three of these friends Handley Moule left vivid
pictures in lecture and preface, which will show us what
manner of men they were with whom he associated
during these formative years.
" Of those who are departed I may name Duncan
Tovey, known to-day as the accomplished editor of
Gray's Letters ; excellent classical scholar, admirable
English scholar, charming and loving friend. Just
before his death he published his last volume of Gray,
a volume which I find, with much emotion, inscribed
to myself along with three other Trinity classical friends.
" Let me name also Frederick Myers. ^ His intimacy
I cannot precisely claim; yet we knew each other in a
degree always delightful to me to recall. He pos-
sessed genius ; he might have been a great English
poet. And his vast memory was stored with both
Greek and Latin gold ; Virgil, I believe, he had nearly
by heart, and Pindar, too. He invited me for a long
walk down the river the day before our Tripos, when
we were to do battle. And imagine my uneasy feelings
when, as we talked of literary matters, he began to
pour out Pindar, in a quantity which most surely I
could not hope to rival."
W. P. Turnbull was a third friend. He was Second
Wrangler and Smith's Prizeman in 1864, was elected a
1 F. W. II. Myers (1843-1901), author of St. Paul, and other
poems ; Essays, Classical and Modern, Human Personality and
Its Survival of Bodily Death, and other writings.
CAMBRIDGE IN THE 'SIXTIES 21
major Scholar in 1802 and a Fellow in 18G5, alongside
Moule, and from 1871 to 190G was an Inspector of Schools.
lie was a brilliant, many-gifted and earnest man. The
Bishop's reminiscences of Turnbull throw a good deal
of light on his own life at Trinity.
" In May, 18C2," he writes, " I had the surprise and
happiness of finding myself elected one of the Founda-
tion Scholars of that year. It was our first opportunity
in those days. There were only four of us second-year
men in the list. W. P. Turnbull, afterwards Second
Wrangler, F. W. H. Myers, Second Classic, and H. J.
Purkiss, Senior Wrangler, were the three with whom,
to my delight, I found myself elected ; the gladness of
that old morning is present now to my heart. Next
day we were admitted in the Chapel, placing our hands
in feudal fashion within the hands of our mighty Master,
William Whewell. That afternoon I was strolling
towards the Backs, down ' that long walk of limes '
which Tennyson has made immortal, when suddenly
two hands gripped my shoulders from behind and their
owner said, ' Come along, I want to know you.' So
off Turnbull and I walked into the then rural world of
field and hedge beyond the high-road. Thenceforth we
Hved constantly in the sort of hfe-neighbourhood
which a pure and healthy college friendship so delight-
fully makes possible. We often walked together; I
especially remember one walk when we ' capped verses '
against each other, and his intimate knowledge of
Wordsworth astonished me. We were always meeting
at the boats, which we both loved. In June, 1863, we,
with three others, went by train to Oxford. There we
hired a perfect ' tub-four,' and in four or five days,
including a quiet Sunday at Pangbourne (how quiet
the Sundays were then !), we traversed that most
beautiful waterway of the Thames from Oxford to
Putney, and laid up innumerable memories."
The two were members of the Second Trinity Boat Club,
to which many of the scholars and reading men belonged.
The love of rowing remained with Moule to the end.
The noble Commemoration Sermon, entitled " Wise
Men and Scribes," preached by the Bishop in Trinity
Chapel in 1907, gives us an insight into the effect upon
22 THE LIFE OF BISHOP MOULE
his sensitive mind and spirit of the stimulating en-
vironment in which he found himself. He recalls,
" This college, this chapel; the whole life of Trinity,
including its worship; the entire educative power
working here upon mind and soul. So deep and ample
is the debt which as an old alumnus I owe to this great
house, that I can believe that no son of its vast family
owes more to its influence than I do. Thought goes
back to the remote moment when, a child, in 1850 I
first entered this Chapel, while Walmisley's hands
traversed the organ-keys in the opening voluntary;
and then it passes to another October, ten years later,
when first I worshipped here, a wearer of the blue
gown; and to yet another, five years later, when,
kneeling in the Master's stall after election as Fellow,
I placed my hands within Whewell's hands, the last
man ever admitted into Fellowship by him.
*' Well m.ay a man feel, in face of such years past,
that the place and its life has entered into his very
being, and has so acted upon it that he cannot easily
think that Trinity ever told much more powerfully
upon any of its members."
In another autobiographical fragment, also written
in Durham days, Dr. Moule says :
" How my memories of those old college days live and
glow within me ! I see again and again in silent hours the
' old familiar faces.' How vividly I recall my pleasant
attic rooms, spacious, low, raftered, at the top of ' Letter
K. Old Court.' The windows of the sitting-room look
out south, across Trinity Lane, upon the roofs of Caius
College, and north, across the Great Court to the Chapel.
From the latter window I saw, one morning in May, 1862,
two friends (one has for a long while been a M.P., the
other a deeply learned D.D.) run across the grass from
the Chapel door to tell me I was elected Scholar. Dear
rooms, from which I could hear the fountain plashing
at night, and where in the longer evenings the fire lit
up the books and pictures as I read for private tutor or
for lecture or for the joy of reading; while true friends
' kept ' close to me, beside me and bclow.^ In like
1 See also the Epilogue to Apollo at Phcmc, quoted on page
29. The two friends were James Stuart and Robert Sinker.
CAMBRIDGE IN THE 'SIXTIES 23
manner, looking back, I see the noble Chapel, then
severely unadorned, but thronged as, under altered
conditions, it is not thronged now. I see the great
Dining Hall, which also looked sterner and barer than
it does to-day, for only the older (and mostly poorer)
portraits of the present large collection then hung there,
and the only light in the winter afternoons came from
candles set in sconces round the walls, and the only
seats, even for the most illustrious Fellows at the
High Table, were backless benches, except the chair
of the Vice-Master. The only artificial heating in cold
weather was given out by a huge, low, open brazier in
the middle of the vast floor. And in those days we
Foundation Scholars had, every day, to be in waiting,
two at a time, to read responsively the Latin Grace
(Tibi laus, tibi gloria — I can almost say it through still)
for the Fellows when they rose. It was not for us to
know when that rising should be; so we used to sit
about, talking low, in the kindly glow of the brazier,
till the hall butler summoned us to duty.
" That was an age of discipline, and I like to recall
that it was so. Perhaps the sternest instance of this
in my case occurred in the September of 1862, when I,
so recently elected a Scholar, was junior on the list.
At that period, even to the end of September, though
the college was nearly empty, Chapel services were
kept up, and there was dinner in Hall with its grace.
I was peacefully at home in Dorset, when I received a
sudden summons from the Dean of that day. His
short letter told me that I must come to read the
lessons in Chapel and the grace in Hall for my allotted
week; and precisely so I had to do, sorely against my
will. I was the last Scholar so disciplined; but I am
not at all sorry now that I had that experience of being
' under authority ' in a very genuine sense.
" Of the public events of my time at Cambridge none
is more vivid in my memory than the death of Prince
Albert, so long our Chancellor, whom I had seen, for
the one time in my life, when in the summer of 1861
he, with his young son, afterwards King Edward,
attended a lecture by Professor Willis in the Senate
House. That November the Prince Consort came
again to Cambridge, to visit his son at Madingley
Hall, and caught a chill on the four miles' drive from
24 THE LIFE OF BISHOP MOULE
the town to the hall, and so the end began. On
Sunday, December 14, as we sat at dinner in Hall,
just before the vacation, it got about that the Prince
was gone. The hush and shadow that fell on us was
as if each man severally had received bad news from
home.
" Next summer the new Chancellor, William, Duke
of Devonshire, Second Wrangler and a high Classic in
his day at Cambridge, was installed with great ceremony
in the Senate House. A noble ode w^as written for the
occasion by Charles Kingsley, then Professor of History
(I remember him once walking up our Hall, as guest,
to the high table, with his strongly-marked, eager
features). Sterndale Bennett set the ode to music, and
himself conducted it, standing in the east gallery of
the Senate House, with his calm, intellectual, beauti-
ful face and robed in the musical doctor's splendid
gown."
The University sermon was well attended in Moule's
undergraduate days, and indeed for many years after
that.
" Many a great preacher," he writes, " I heard as an
undergraduate. Never to be forgotten is my first
listening in the University church to C. J. Vaughan,
then recently moved from Harrow to Doncaster. The
magic of his literary and speaking power, with its
matchless simplicity of noble art, the charm of his face,
of his voice, of the faith and wisdom which in him were
blent into one living force, all was to me a memorable
revelation. In that church, too (but not at strictly
University services, at which only Cambridge men then
preached), I heard Pusey, with his mournful earnestness
of voice and soul, and Wilberforce of Oxford, in a
sermon on the awful theme of future punishment; a
wonderful achievement of argument and appeal. Once,
too, I listened to Henry Melvill, the mighty master of a
rhetoric which now probably would be thought too
studied, but which was indeed a living force in his
delivery. As each magnificent paragraph rolled to its
close there came an audible sigh from the dense con-
gregation, a sigh of tension relieved and attention
renewed."
CAMBRIDGE IN THE 'SIXTIES 25
A somewhat similar reminiscence concerns Moule's
year of preliminary studies (1859-18G0).
" One public incident of that year abides vividly with
me — a great missionary meeting, held in the Senate
House, called in support of the then recently founded
Universities Mission to Central Africa, aftd presided over
by the Vicc-Chanecllor. The two chief speakers were
eminent enough — W. E. Gladstone, then in the mature
fulness of his splendid powers, and Samuel Wilberforcc,
Bishop of Oxford. I see and hear them speaking now,
a wonderful pair and a striking contrast. Gladstone,
erect and dignified, was restrained and elevated in style
and manner, while giving a grand impression of force
in reserve. Wilberforee was life and fire personified.
I hear still the thunder of applause he called down by
a noble panegyric on Henry Martyn, the missionary
Senior Wrangler of 1801 — genius, saint, burning lover
of God and man, dying alone on a journey homeward
at thirty-one, but a living influence still."
CHAPTER III
UNDERGRADUATE DAYS (1860-1864)
In the previous chapter we have seen the Cambridge
University of sixty years ago, of which Moule became
a member by matriculation in 1860. Incidentally we
have also seen something of the way in which he
entered into its varied interests and activities.
In this chapter we shall further trace his course
during his three years and a half as an undergraduate.
A letter written in August 1864, four years after his
matriculation, to his friend E. M. Oakeley, who, like
himself, came up to Cambridge in 1859 for private
study before he entered the University, reveals the
greatness of the change which took place when he
became a fully fledged member of Trinity. Oakeley
had gone out to Barbados as tutor of Codrington
College, and had written from his far-off island home to
congratulate his friend on his success in the Classical
Tripos. Moule writes :
"... Your congratulations gave me so much
pleasure ; for you have little known how much I value
the remembrance of our intercourse, which has been
scarce interrupted since (in 1859) we first met over
Tacitus in Henry Sidgwick's back room in the first
melancholy, solitary days of my pre-existence here. I
begin indeed to believe in metempsychosis : surely it
was another state of being then from that which I so
thoroughly enjoy at present. A hundred things have
combined to make the change; none more than the
acquisition of some five or six friends here in Trinity."
Under the tutors and lecturers, of whom he has
written so graphically, the young undergraduate made
26
UNDERGRADUATE DAYS 27
rapid and steady progress. At the earliest possible
opportunity then afforded he became, as we have seen,
a Foundation Scholar. And from that time he never
looked back. lie had already won, in 18G1, a college
prize with a set of Latin hexameters, entitled " Muri
Lignci " (Wooden Walls). In November 18G2 he won
the Carus Greek Testament Prize. His brother
Horace writes from London :
'' My dear ' Cards,*
" I have just seen The Times, and lo ! your
name as ' Carus University Prizeman.' I hardly knew
which way to look, and almost thought of taking the
waiter into confidence and explaining that I was
brother to that distinguished gentleman ! I have only
time to say, God bless you and keep you ever, and give
5 ou many more laurels yet. This is par excellence the
prize for one of our family. Father will be overjoyed.
" Ever most affectionately,
" H. M. M."
In 18G3 he won two of Sir William Browne's Medals,
one for Greek and Latin Epigrams, one for a Latin Ode.
The Ode and the Greek Epigram were printed in
Imitations and Translations (1905), a book which gives
us a valuable insight into the mind of the young
scholar of Trinity. It contains the Latin Hexameters
mentioned above (" Muri Lignei "), which the writer
reprinted verbatim " as a sort of historical curiosity.
It shows that in 1861, at least in Trinity College, no
suspicion existed that the advent of the ironclad was
on the point of closing for ever the long age of the
' Wooden Walls.' The Cumberland and the Merrimac
had not yet fought their memorable duel, wood with
iron, March 8th, 1862." Near the close of this poem
allusion is made to the enthusiasm attending the Rifle
Corps movement in England in 1859 and onwards.
How much interested Moule was in this movement is
shown by the references in the letters of his brothers
to the drillings and marchings which took place in
Fordington and Dorchester about this time.
28 THE LIFE OF BISHOP MOULE
But the greater part of the volume is taken up by
a dramatic poem called " Apollo at Pherae," " written
at many intervals during my undergraduate years, and
at length printed privately." The Prologue, dated
from Fordington Vicarage, July 27th, 1865, explains
that the poem is an attempt to imitate the Greek
masters, with a constant regard to the style of our own
greater writers who most resemble them. It is based
on a classic legend of the banishment of Apollo by his
father for ten years to earth, and how Apollo spent
those years at Pherae, concealing his godhead in the
guise of a shepherd. The poem describes his last day
on earth and his return to heaven. There is a maturity
in style and diction which shows how deeply he had
drunk at Greek fountains and how already the poetic
gift within him was seeking expression in verse.
Mr. Warde Fowler, the well-known Oxford scholar
and writer, wrote to the Bishop :
" I have read your little book all through more than
once, and I shall often return to ' Apollo at Pherae '
which delighted me; it has all the staid beauty of a
Greek play, and all its language engages my ear and
heart. I hear Miltonic echoes everywhere. At one
point it rises to what seems to me very high poetic
feeling and expression — in Apollo's speech, pp. 31-32.
No one not fed on Greek pastures could have written
those lines and stopped at the ninth line — exactly
enough and no more. They moved me deeply, for I
thought of my long thirty-five years of college work at
Oxford, and the quiet years since they came to an end,
in which I have been ' following the silent Shepherd's
downward steps.' Those lines will be always dear to
me; and the music of them is delicious."
Let us recall those nine lines which awoke such warm
feeling in the heart of the Oxford scholar, as he read
them in his quiet retreat at Kingham in the Cotswolds.
Hercules asks Apollo who he is :
" By feature and by form
Thou seem'st no menial of a common strain,"
UNDERGRADUATE DAYS 29
To him Apollo makes reply :
" VVliy ask my name, most Mipjhly ? It is hid ;
Our servile fortunes are a nameless tale.
We labour day and month ; the seasons brinj;
Their task ; the years eonelude them. Not lor power
We strive, nor dearer glory's recompense.
Enough it is for us to wateh these (locks
From youth to age ; to yield them up at length
In turn to our successors ; and ourselves
Follow the silent Shepherd's downward steps.'*
In 1904 the author added to his short drama an
Epilogue, in which he reveals the spirit and surround-
ings of its first composition. Of this Epilogue Mr.
Austin Dobson wrote to the author in 1910 : " I greatly
admire the perfect Epilogue, and especially the picture
of the poplars."
It runs thus :
Thus in old years, in memory's flowery June,
Touch'd to the soul by the Attic Muse's charm,
I sung the Power conceal' d, and pleas'd me well
With dreams of pastoral Thessaly. They rose,
Filling the silent fancy, now in scenes
Of summer leisure, where Dorcestrian meads,
Well water'd by thy wimpling lapse, bright Frome,
Wind their delicious length, and poplars tall
Ride like a scatter' d fleet with shadowy sails
Above the w^aves of mowing grass ; and now
In thee, O College of my heart's long love.
In that old upstairs chamber, wide and low,
A nest of pleasant corners, where the hearth
Glow'd on the book- lined wall, and a clear chime
Of plashing waters through my casement came,
Play'd by the courtyard fountain.
Fast and far
Since that remember' d golden time the hours
Have fleeted down with me. Yet now, as then,
Full oft I feel the Attic Muse's charm.
Caring, amidst a world of later thoughts.
To dream the old dreams once more, and ev'n presume
To spread them out for kindly eyes to see,
As in that other age. Nor less, methinks,
Such interlude in consecrated toil
Pleases to-day the spirit, that a Light
Now suns me, from the sky above this blue.
Sacred, benign, — the assurance of a Love,
No fable but supernal Truth ; the Name
Of Him who, once a Shepherd on our hills,
His radiant Godhead for a while disguising.
Here for His flock death- wounded, for His flock
Pass'd hence, ascending to His Heaven again.
30 THE LIFE OF BISHOP MOULE
The following pen-portrait of Moule in his under-
graduate days, written sixty years after by his friend and
contemporary, E. T. Leeke, Sub-Dean of Lincoln from
1898, reveals the young scholar in another aspect :
" I had been a year at Trinity, when H. C. G. Moule
came up as a Freshman. He came from home, as my
brothers and I also did, so we were naturally drawn
together in a place where the great majority of the men
were from Public Schools. He w^as very simple and
retiring, very affectionate, always the same quiet,
earnest Christian, exerting his unseen but widely felt
influence far beyond the circle of his friends : one of
those men to whom other men owe it (under God) that
they have been held fast from falling into careless and
wicked ways.
" He was full of fun, like the rest of us, and ready to
join, in his quiet amused way, in any piece of fun that
was harmless and not in bad taste. Where he could
help best was in his wonderful power of imitating hand-
writing. So well did he do this, that on more than one
occasion some of his friends were able to put on the
College screens notices written out by him in the round-
hand of the Chapel Clerk and, in some cases, signed by
the Master. I have rough copies of two of these
notices : one, a list brought out two or three days
before the Mathematical Tripos List of 1863, which
obtained some notoriety, men from other Colleges
coming eagerly to study the proposed positions of their
friends or themselves in the Tripos; and the other, a
simple bit of fun, a notice supposed to be issued by one
of the most unlikely Senior Assistant Tutors of the
College on an eclipse of the moon in the early morning.
This last notice attracted quite a nice audience for a
lecture which, of course, never came off. These harm-
less jokes came to an end, so far as Moule was concerned,
with his Ordination, and I well remember sending to
him at Fordington a letter supposed to come from the
Master to one of the Fellows. He wrote it out and signed
and returned it beautifully done, with a note saying it
was the last time, for he had come to doubt if it was quite
right to do these things.
" None of us realized in those early days what he
was to be — a scholar and a poet and a leader amongst
UNDERGRADUATE DAYS 31
men. But some knew, and, as time went on, urged
him to undertake one pieee of work after another;
they brouglit him baek to Trinity from Fordington,
where he had gone to helj) Iiis i'ather, to lill the post of
Dean, and in 1880 they made liim Prineipal of Ridley
Hall. To whatever work he was summoned, he always
rose to meet and overeome its dillieultics, the seeret
of his life being his simple trust in God."
It was in the natural order of things that the young
man who in his boyhood had been Treasurer and
Seeretary of the Children's Missionary Assoeiation at
Fordington should in his first year at Trinity become
a member of the Church Missionary Union at Cambridge.
This Union had been inaugurated two years before
his matriculation, the prime mover being John Barton,
an undergraduate member of Christ's College, whom
w^e shall meet again in these pages. By 1870 it had
grown so large that it moved to Carpenter's rooms in
AH Saints' Passage, and at the beginning of the October
Term, 1887, it " exchanged the narrow lodgings of the
past for a home in the new Henry Marty n Hall.^
" In my first year," said Mr. Moule in his opening
address to the Union on this occasion, " I joined the
Union, and for some time (alas that after a time my
interest sorrowfully declined !) I regularly attended its
meetings. Behind what is now a Post Office, but was
then Hutt's Bookshop, in Trinity Street, near the great
Gate of my College, there exists, or existed, a tiny
room, certainly smaller than our committee room here,
which was the C.M.U. room. There — I still see it all
before me — a little group of gownsmen met week by
week for the reading of Scripture, for prayer very
specially, and for missionary information — very often
in the form of letters from missionaries to the Union.
Two dear friends of my own I see in the little dimly
lighted chamber still, though in fact their blessed spirits
have been now long years with the Lord. Both were
Trinity men a little senior to me. One was Maxwell
Gordon, once my father's pupil in our old country home,
and at length missionary in India, whose course closed
1 See Chapter X, p. 123.
32 THE LIFE OF BISHOP MOULE
amidst the roar of battle at the gate of Kandahar in
1880. He was volunteer Chaplain to our troops,
because that was his one way of entering Afghanistan
for Christ at all ; and he fell by an Afghan bullet in a
last effort to carry in a wounded soldier. The other
was Charles Vines, my friend and adviser when I was
new to Cambridge and he was in his third year. He
became Principal of St. John's College, Agra, and
laboured there till health finally failed."
It may seem strange that the then Principal of Ridley
Hall should have confessed that there was a time when
his interest " sorrowfully declined." How he appeared
to a friend and contemporary may be seen from the
following passage from a letter written by Mr. E. M.
Oakeley in 1920 :
" It is impossible to think of any one of his generation
of whom it could be more aptly said that the child
was ' father of the man,' his days ' bound each to each
by natural piety.' The word ' piety ' comes less readily
to the lips nowadays than a few generations ago, but
no one can grudge it here; for him the eye of faith
could never for a moment have been clouded by those
' muscae volitantes ' of doubt which, about 1860, had
begun to trouble the mental outlook of so many of our
contemporaries at Cambridge and elsewhere. More-
over in him child-like faith was sheltered and served
by Hellenic grace of intellect and fine scholarship and
literary taste; a combination which in after years
secured for him, as a public teacher, a far wider confi-
dence than any mere party could give, and in private
the love of many devoted friends."
No doubt to outward seeming he was always a
Christian man, maintaining his hold upon the verities
of the Faith ; but yet there was reason for that inter-
polated sentence.
One cause of this " sorrowful decline " in his interest
in Missions was probably his absorption in classical
studies. In F. W. H. Myers' Fragments of Inner Life
occur these words : " From the age of sixteen to twenty-
three there was no influence in my life comparable to
UNDERGRADUATE DAYS 88
Hellenism in the fullest sense of the word." Did
Hellenism exert its fascinating sway in like manner
over Myers' contemporary and fellow scholar? We
know that from the year 1859 to 18G 1 Moule's mind was
steeped in the Classics. It is more than possible that
in the ardour of his pursuit of classic excellence and
beauty his earlier interest in religion and missions
suffered temporary diminution. But there was deeper
cause than that. Beneath his apparent calm there was
going on an inner conflict of which his contemporaries
saw little or nothing. In a letter written to his father
from Marlborough ^ he tells how, " under the continual
droppings of the controversies and questions of the
present day," he had become painfully full of doubts and
questionings. He was emphatically a man who thought ;
he lived constantly in the society of men who thought ;
he came into contact with the keenest intellects of his
day ; he could not possibly remain unaffected by them.
Moreover the " 'sixties " were " years of storm and
stress as regards religious convictions " for very many
young men of his time. John Stuart Mill had at this
time attained the full height of that remarkable influ-
ence which he occupied over youthful thought for a
period of some years. Strauss's Lehen Jesu had been
translated by George Eliot in 1846 ; Renan was attract-
ing much attention by his Vie de Jesu and other works ;
Charles Darwin published The Origin of Species in
1859, and controversy raged long over the bearing of
the new theory of Evolution upon the doctrine of
Creation.
Henry Sidgwiek thus describes the attitude which he
and many of his contemporaries took up towards
Christianity in the early 'sixties :
" As regards theology, those with whom I sympa-
thized had no close agreement in conclusions : their
views varied from pure positivism to the ' neo-Christi-
anity ' of the Essayists and Reviewers : and my own
1 See the letter, quoted in Chapter IV, p. 48.
34 THE LIFE OF BISHOP MOULE
opinions were for many years unsettled and widely
fluctuating. What was fixed and unalterable and
accepted by us all was the necessity and duty of
examining the evidence for historical Christianity with
strict scientific impartiality; placing ourselves as far
as possible outside traditional sentiments and opinions,
and endeavouring to weigh the pros and cons on all
theological questions as a duly instructed rational being
from another planet — or, let us say, from China — would
weigh them."
Speaking of the early 'seventies, F. W. H. Myers
says :
" This was the very flood-tide of Materialism and
Agnosticism — the mechanical theory of the Universe,
the reduction of all spiritual facts to physiological
phenomena. It was a time when, not the intellect
only, but the moral ideas of men seemed to have passed
into the camp of negation. We were all in the first
flush of triumphant Darwinism, when terrene evolution
had explained so much that men hardly cared to look
beyond. Among my own group, W. K. Clifford was
putting forth his series of triumphant proclamations of
the nothingness of God, the divinity of man. Swinburne
had given passionate voice to the same conception.
Frederic Harrison was still glorifying Humanity as
the only ' Divine.' George Eliot strenuously rejected
all prospect save in the mere terrene performance of
dutj^ to our human kin. And others maintained a
significant silence, or fed with vague philosophisings
an uncertain hope."
It will be remembered that Myers was Moule's
contemporary; Clifford was elected a member of the
same Essay Society as Moule in 1865. That Moule
was not carried away by the spirit of the age was no
doubt due to the fact that he had been brought up in
a home which combined profound piety with robust
thought and a knowledge of the best literature, English,
Latin and Greek. But he was not insensible to con-
temporary thought. His old convictions were tested.
His hold upon some of the views which he had received
from his father's lips was relaxed; he was assailed
UNDERGRADUATE DAYS 35
by doubts which were not finally removed until 1807.
Yet wc are told that he always kept faithfully to reli-
gious reading on Sunday, knowing it to be his father's
wish, and in later years he would often speak of the
jucnial (as well as spiritual) help of this practice, which
he followed to the close of his life.
At last the three and a half years' of preparatory
study and wide reading were ended, and in February
1864 Handley Moule went in for the Classical Tripos
Examination, In those days the final Tripos List
was arranged in each class, not alphabetically (with
divisions), but strictly in order of individual merit;
and as several brilliant men were candidates with him,
and he had never had, like them, the training of a public
school, it was with natural anxiety that Moule himself
and his relatives and friends looked forward to the issue.
A letter from his father may be quoted here :
'' February 17 th, 1864.
*' You are constantly before my mind and very
often mentioned in my prayers. No father could feel
a deeper interest in a son than I do in you, but I am
kept from anxiety. I ask of God that you may have
that place which shall be best for you in every way.
Whatever your place may be, I shall always be happy
and thankful that you have passed through Cambridge
as a student, delighting in your studies and in self-
improvement, and that you have not been reading
and cramming just for a place. Look beyond and above
and pray for help, and you will be kept calm during
the examination. I have a good hope from your letters
that this will be the case."
He entered the Senate House (at that time the
examination room) resolved to do his best; and
when, three or four weeks later, the List was read out
from the Senate House Gallery, his name appeared
second in the First Class. The Senior Classic was
H. W. Moss, afterwards the distinguished successor
of Dr. Kennedy as Head Master of Shrewsbury; and
next came Handley Moule and Frederic Myers, bracketed
36 THE LIFE OF BISHOP MOULE
equal as Second. The news of his place was joyfully
welcomed by all who loved him or were interested in
his career, all the more joyfully because he had con-
sistently made little of his performances in the Senate
House. An extract from a letter of a friend (Albert
Workman of Trinity, afterwards Prebendary of
Lichfield) shows this clearly enough :
" Fancy your being disturbed to the last by
assertion that he had done well in the history paper.
One would think from your letter that it was impossible
for you to have done well, because he had not come to
grief. You see, I am giving you a lecture for having
tried vainly to disparage yourself to me. I hope this
will be a lesson to you to put a more just value on your
own talents for the future ! "
The lecture on self-disparagement was deserved, but
no amount of lecturing could ever persuade that
modest man to think highly of himself. In the letter
from Moule to his friend E. M. Oakeley, already quoted,
we see his own delight in his success and his serious
reason for thankfulness :
*' As for the Tripos, for me it was indeed glorious.
I have expatiated in air ever since. The surprise
at the moment of telegraph was very great and delight-
ful indeed; and I have not lost even yet the first
sincerity of gratitude to God for what is to me an all-
important gift, bringing, as I hope it will, such an
honourable support as I once could hardly have dreamt
of."
CHAPTER IV
BACHELOR OF ARTS. MASTER AT MARLBOROUGH
(1864-1867)
1. Cambridge (1861-1865).
The place which Moulc gained in the Tripos decided
his immediate future. Most of his contemporaries,
on taking their degree, " went down " and took up
work in the outside w^orld. For him the vision now
opened of a possible Fellowship. He remained up at
Cambridge and carried on his studies. The Bachelor
of Arts is still in statu pupillarl, but in many ways he
enters upon a freer life. He is no longer under obliga-
tion to attend numerous lectures; he is able to devote
himself to the studies which are most congenial to him ;
he sits at a special table in Hall and in special seats in
Chapel, and in general finds himself more his own master.
In the Lent Term, in which Moule took the Tripos,
an Essay Society was founded by D. C. Tovey, which
rejoiced in the name of the Parallelepiped.^ The
Society met weekly during Term in due rotation in one
another's rooms. H. C. G. Moule was one of the six
original members.
The thirty-seven papers preserved in the Archives
present every variety of subject, elaboration and length.
The members knew one another fairly intimately, and
they carefully guarded the right of perfect freedom of
thought and discussion. A Society which included such
men as J. H. I. Oakley, W. P. Turnbull, D. C. Tovey,
^ Parallelepiped is a geometrical term for " a solid contained
by parallelograms," e. g. a cube or a brick. Such a figure has six
sides, hence its appropriateness as the name for a Society, which
consisted of six Scholars of Trinity.
37
38 THE LIFE OF BISHOP MOULE
W. K. Clifford and H. C. G. Moule would not fail to
hear all sides of the question. Moule's own contribu-
tions were on the following subjects, among others :
nOAYnPAFMOZYNH or "A httle learning is the
safest thing '' — Pope (slightly altered).
On the Pursuit of Glory.
Graiae venere Kalendae, or The Arrival of that Re-
markable Day, the Grecian Kalends, and its Conse-
quences.
The Use of Poetry in Education.
Concerning Preaching ;
and to the end of his life he would sometimes take up
the old MS. volumes and read aloud one of these essays
of his youth.
In the year 1917 the Bishop of Durham delivered
an address before the Durham Classical Association.
" Hard pressed by incessant and exacting pastoral and
administrative work, and hampered by a strained right
arm," the Bishop fell back upon an essay which he had
read before this very Society of the Parallelepiped a
few months after his Tripos. " I was one," he says,
'' of a little coterie of College cronies who had constituted
themselves an Essay Society and administered weekly
doses of their young wisdom each in turn to the rest.
To them, at the remote date I have disclosed to you, ... I
gravely read by way of essay an imaginary dialogue on
the influence of poetry on education. The Colloquists
were no other and no less than Virgil, in his Neapolitan
retreat, and his friend Pollio."
Pollio leads up to the thought that the better poets
are torch-bearers in the obscurity of life, guides and
monitors in every practical turn, and that Virgil is
especially such, because of the admirable form in which
he has clothed his thoughts, a beauty which engages the
heart and aids the memory and perception beyond all
else he knows. Virgil welcomes this encouraging esti-
mate. " Shall it not content me, if but ten verses of
mine can in later times hearten a faltering student, or
cheer the darkness of a blind philosopher, or comfort
BACHELOR OF ARTS 39
some exile or some gallant innocent sufferer in Iiis last
hour? " To the end of his life it was a great pleasure
to the Bishop to read and re-read the noble lines of the
Latin poet.
A month had not passed since the Tripos List was
published when an invitation came to him from Corpus
Christi to become a Fellow of the College. The proposal
was very gratifying, and he consulted his father upon
the subject. It seemed to him that he might be in a
better position to give immediate help to his father and
mother if he were at once elected Fellow of Corpus than
if he waited on in the hope of securing a Fellowship at
Trinity. But his father and his brothers Horace and
Charles were unanimous that he must not desert Trinity.
And it would indeed have required a very strong call
of duty to tempt this son of Trinity to leave the College
he loved so well, so long as there was good hope that he
might be elected to one of its Fellowships. The invita-
tion was therefore respectfully declined.
The summer of 1864< saw Moule set foot for the first
time on a foreign shore. In a small pocket note-book
are recorded impressions of this tour, together with
occasional sketches of buildings and scenery. On June
14th in that year he, with his brothers Charles and Horace
and a friend, landed at Havre. They reached Basle by
the evening of the following day, and in the course of
fourteen days they visited many of the most familiar
spots in Switzerland. At Zurich, Moule obtained his
first view of the distant Alps, " rising above the hills
near the lake, clear in outline and even in colour, the
faintest misty blue, but crowned with brilliant snow."
Lovely views of the lakes of Lucerne and Brienz, the
magical effect of moonlight on snowy peaks, romantic
scenes like the Devil's Bridge on the St. Gotthard Pass
and the Handeck Falls with their rainbows floating
horizontal in the foam, walks through fragrant pine-
woods and over " upland lawns " of perfect beauty, each
and all in turn charmed the eyes and stirred the imagina-
tion. Everywhere his pencil was busy. On June 30th
40 THE LIFE OF BISHOP MOULE
he reached home once more, " glad to be again in
England and at Fordington, and looking back with true
delight on a very successful and instructive journey."
Within a few days he was back at Trinity for the Long
Vacation. He writes to Oakeley in August : "I have
been grinding hard this Long Vacation, partly at coach-
ing, partly at Hebrew." In the Michaelmas Term he
had eleven pupils. (He now occupied a larger set of
rooms on the first floor of " Letter K.") Canon Har-
grove, for many years Vicar of St. Matthew's, Cambridge,
who in October 1864 became one of Moule's pupils,
wrote to the Bishop in 1914 : " Would that you had
continued at your hard task. Haply I had fared better
in the Tripos under your inspiring guidance. I remember
how the pages of Sophocles glowed, how Philoctetes
came to life."
His Hebrew studies were begun under Peter Mason,
the well-known Hebraist of St. John's, and continued
under his lifelong friend, Robert Sinker, who had taken
the Classical Tripos in 1862, and who became in later
years the leading Theological " Coach " and the dis-
tinguished Librarian of Trinity. In the spring of 1865
he took the Voluntary Theological Examination and
was placed in the First Class, with a note that he had
passed with distinction in Hebrew. He was delighted
with this result, for his time had been very much taken
up with coaching and other work, and his health had
been far from good during the previous twelve months.
" I have had almost constant headaches since I
left," he wrote to Sinker in May from home, just after
receiving news of his success, " and occasional bad
depression. I do little but what can be done out-of-
doors. I am sketching a good deal, which is a charming
recreation ; but in a very few days I hope to get to work.
I shall try the Seven Epistles in Hebrew with all possible
speed. I must also begin hard at Philosophy for the
Fellowships."
The letter closes with the words : " How welcome
every word from Trinity is now." The word " now "
o
6
CO
6
CO
i^
NM
1— 1
O
^^ 4
U oo
Q
MASTER AT MARLBOROUGH 41
is significant. Three months before, for the second
time, Moulc had been offered a Mastership at Marl-
boroiigli. On February 6th he wrote to his parents
from Trinity telHng them that he had been offered tlie
Upper Fifth Form. He did not Hke the idea of leaving
Cambridge, but a talk with his brother Charles had
shown him that the experience of three or four years'
work at Marlborough might prove very useful. He
knew that his father Avas in doubt as to the religious
influences at Marlborough ; but he and his brother were
clear that in this respect Marlborough compared favour-
ably with Cambridge. His father answered leaving the
decision absolutely in Handley's hands.
Two days later Moule wrote to say that he had written
to Mr. Bradley accepting the offer. He did not come to
this decision lightly.
*' I can but poorly express what my heart feels at the
near prospect (but tw^o months hence) of leaving this
beloved place, which if I return to it even in a few^ years
can never be quite the same again. I try to realize
it now as little as I can, but now and then the thought of
parting from the very courts and rooms I have known
so long will come in. But none the less I think that duty
calls me to Marlborough. If God is with me there I may
trust to return hither a better, stronger character."
A week later, writing to his mother, he again refers to
" the change of feeling which the prospect of removal
produces in me. I feel an alien and a sojourner in this
blessed place, and seem to be taking one long farewell
all day long. I think I have inherited to the full your
local love ; and I shrink from the thought of the changes
w^hich I must find here w^hen I return — new names, new
faces, new company, new ways of life ! "
2. Marlhorough (1865-1867).
August 1865 saw him entering the school world at
Marlborough. The school year was at that time divided,
not into terms, but into half-years. The first began early
in February and ended in the middle of June ; the second
42 THE LIFE OF BISHOP MOULE
began early in August and lasted till the middle of
December. As he had never been at a Public School
himself, the atmosphere and routine must have been in
some ways strange and difficult; but he plunged into
his novel work with a good heart and a resolute will.
Marlborough had at this time received a remarkable
place among the Public Schools. Twenty-three years
before, the Castle Inn, which had been built in the
eighteenth century as a nobleman's house, had been
bought and made the nucleus of the new school. Through
its second Master, Cotton, afterwards Bishop of Calcutta,
it imbibed the Rugby (Arnold) tradition. Bradley,
afterwards Master of University College, Oxford, and
later Dean of Westminster, who succeeded Dr. Cotton,
was still more imbued with these traditions, having been
himself a boy under Arnold, and later a Master, at
Rugby. The new school, Bradley tells us, struck him as
having a strong character and originality of its own :
its tone perhaps a little countrified, but there was an
honesty, manliness and breeziness about the place which
soon won his heart. A very strong staff gathered round
the new Master, and the Sixth Form was a tower of
strength, conspicuous for loyalty and public spirit.
The result of all this showed itself speedily. In 1859
Marlborough startled Oxford by winning both the Balliol
Scholarships of that year ; and in each of the two follow-
ing years it gained one of these distinctions. During
the 'sixties Marlborough men took a prominent place at
Oxford. Their reputation for character as well as for
scholarship stood conspicuously high. The School
Inquiry Commission in 1867 reported that Marlborough,
closely followed by Rugby, was far ahead of any other
schools as a winner of Open Scholarships. Some part
of the credit of this splendid record is undoubtedly due
to Charles W. Moule, who was an Assistant Master from
1858 to 1864 (Sixth Form Composition Master from
1860). He wrote the School " Carmen " in 1865, which
has been sung ever since by successive generations of the
boys. Horace Moule, who was an Assistant Master from
MASTER AT MARLBOROUGH 43
1865 to 1868, also exerted a powerful influence for good
on many of the senior boys.
And now in 1865 Ilandlcy came as a Master to the
same school. He began with the Upper Fifth, but after
a year he was invited by Mr. Bradley to help him with the
Sixth Form. In both these Forms he did excellent
work; and to the end of his life he would recall with
pleasure the keenness of some of his Sixth Form
boys.
At the very outset of his Marlborough career came a
signal success. He got leave of absence from his form-
work and went up to Cambridge to take the Trinity
Fellowships Examination in September 1865 and then
returned to work. The Bishop himself in later years
related his experiences on this occasion :
" In those days the electors, being the Master and the
eight senior Fellows, assembled at the Chapel, shut them-
selves in, recorded their votes, issued forth, and from the
steps of the door (not then protected by a porch) read the
result to the awaiting groups and departed. This was
always at ten in the morning. So I counted on receiving
my promised telegram from a friend at Cambridge by at
latest noon. But noon came and afternoon and early
evening and there was no sign. I was rather wistfully
setting myself to the evening's work in my rooms at
7.30 p.m., when the door was flung open and my brother
Horace exclaimed, ' You are elected ; there is time to
catch the last train for town and be admitted at Trinity
to-morrow.' I packed my bag and literally ran to the
station, escorted by my brother; slept at King's Cross
Hotel and next morning knelt for admission to the
Master in Trinity Chapel."
The telegraph clerk ^ at Cambridge had refused to
believe that there could be an office at so rural
a place as Marlborough and had sent the message to
Swindon !
Greatly encouraged and uplifted Moule returned to
his work at Marl borough. He was one of those who must
^ Telegraph business was in the hands of private companies
until 1870.
44 THE LIFE OF BISHOP MOULE
ever give " good measure," whatever the occasion may-
be. On August 16th, 1865, we find him writing to his
friend Sinker :
" One of my Scripture subjects with my Form at
Marlborough is to be the Book of Judges. I want to
work it up as carefully as I can, and make it a means of
keeping my own Hebrew and critical divinity going.
Is Trommius [Concordance to the Septuagint] very
expensive ? I earnestly wish to use all the critical help
I can. My Greek Testament subject is 1 Corinthians."
The routine work of a Form was not altogether con-
genial to him. In another letter to Sinker on October
18th, he speaks of " this incessant school-grind " as
making correspondence difficult, and later in the letter
he writes :
" I am at grind again now. The work here is literally
all day long; and my health being still poor, I don't
flourish exactly on it. I believe I shall have to resign
before very long ; but we shall see. There's no time for
Hebrew : a bitter thought. I work hard at the Greek
Testament, using Bruder's Concordance largely."
A letter of March 29th, 1866, enables us to picture him
at work in Form. He writes "in a little interval of
leisure " :
" Here I am sitting at my desk in my class-room,
with my twenty-four disciples in a crescent around me,
silently occupied in doing Latin verses. This is a quiet
hour in school which recurs twice a week. . . . Some-
how under the pressure of this mill-wheel school life
one lacks vis vivida for writing. ..."
Again on January 2nd, 1867, during the Christmas
Vacation :
"... Classics, as read with a class of average boys
of sixteen, ground down by the Public School system to
the most perfect dead level of non-appreciation and non-
enthusiasm — this I must own to be less enlivening work
than might be wished. ..."
MASTER AT MARLBOROUGH 45
But if " juvenile Classics " were a trial to him, there
were conipensations :
"... One lesson — only one — a week has been given
to Greek Testament, and this I have for myself mueh
enjoyed. We worked through the first nine chapters
of the Acts in the half-year.'*
Preaching in the Chapel of Sherborne School mid-
summer 1907, the Bishop recalled the
" happy and, to him, most fruitful time of service at
Marlborougli College, a time which shines only greener
and more sunny to the eye of memory as life, with its
joys, its griefs, and its duties, deepens insight." ^
If therefore there were times when poor health and
boyish non-appreciation of his beloved Classics made
Moule write of the dreary round of school work, there
were other times when he found an appreciative pupil or
when he was feeling fit and well, and then the human
interests of the work made a strong appeal to him. The
Rev. J. Frome Wilkinson, Rector of Barley, Herts,
and author of Mutual Thrift and other books, tells
how the new Master gave him inspiration to aim high.
Wilkinson's Form Master had pointed the finger of
scorn at him as one w^ho would never get a prize :
"... From that moment I determined that I would
get one. I fixed on the Scripture prize, which was
competed for by the boys of my own and two other
Forms. Mr. H. C. G. Moule was the Examiner. About
ten boys had done well enough in paper work to be
selected for a final viva voce test. I was one of them.
For some little time answers were about equal. Then
the Examiner, who had the gift of getting the best out
of boys, put the following question : ' Tell me whether
any of the Apostles w^ere married men.' I held up my
hand at once, while the others were thinking, and
replied : ' Yes, St. Peter, whose wife's name was Per-
petua, as we learn from Clement of Alexandria and
Socrates Scholasticus.' The coveted prize was awarded
to me, and I remember to this day — it was fifty-three
^ See Christ's Witness to the Life to Come, IX,
46 THE LIFE OF BISHOP MOULE
years ago — the kindly smile Mr. Moule gave me, as I
passed close by him in going up the Hall to receive my
prize, and his whispered words : ' It was Socrates
Scholasticus that did it.' After that I made a fresh
start. A new influence was at work. ..."
It will be remembered that the young Master was not
only a brilliant scholar, but a good writer of English
verse. His poem " Apollo at Pherae " was printed for
private circulation in 1866. In June of the same year,
in few and fugitive hours of leisure, he also put into verse
and printed a sketch of " The Thames Voyage," which
has been spoken of in Chapter II. In this he tells us how
now
"... The tasks
And troubles of a Schoolmaster detain
The Chronicler, who in Marlburian rooms
Sits hour by hour ; now on the well-worn page
Of Sophocles intent ; now o'er the verse
Of Jones corrective bending ; and by stealth
Resumes, and casually, an English pen."
But in that very year these " tasks and troubles of a
schoolmaster " were lightened by the visit to the
Master's house of Alfred Tennyson.
" In 1866," he writes, " I, a young Form Master at
Marlborough, was for some weeks Tennyson's near
neighbour. His son Hallam, now Lord Tennyson, then
entered the School, and both parents came with him,
staying with their old friend, the Head Master, George
Bradley. Tennyson was often in and out between the
House and the School, sometimes sitting in the Masters'
Common Room. The cloak, the broad sombrero hat,
the tall figure and the dark noble face came to be
familiar sights. One evening I was Mr. Bradley's guest
at dinner with other Masters and a few boys of the Sixth.
In the drawing-room Tennyson offered to read, and
' Guinevere ' was respectfully asked for. He read it
through, very simply, very grandly, in a voice deep and
singularly musical, stopping now and then to explain in
a word or two some allusion to nature or to history."
It will be remembered that from the first Moule had
never contemplated more than " a temporary removal
MASTER AT MARLBOROUGH 47
(from Trinity and Cambridge) of three or four years at
the most." As early as Deeember 28th, 18G5, after one
term at Marlborough, he writes to Robert Sinker to tell
him that he has " some wild thoughts of seeking Holy
Orders '* next Trinity Sunday, with a view to helping
his father, but that he feels unfit beyond all expression.
Eventually he stayed on at Marlborough for another year.
In the Christmas Vacation (January 1867) he paid a
visit to his eldest brother at Gatehouse in Galloway.
On his return home he writes to Sinker (January 28th,
1867) :
" Your long letter reaehed me in Galloway, whither I
took flight three weeks back to visit my eldest brother
and to seek health for my head, which had been strangely
troubling me. I have now returned, thank God, in
much better health and spirits, and look forward serenely
to my final half-year at Marlborough. I have now
definitely offered myself as a candidate at Ely next
Trinity. You know how deeply I feel about it : how I
long for, and yet fear, the sacred office. I am conscious
indeed of my absolute personal unfitness ; but hope for
acceptance and usefulness iv rco ivdvvajuovm ..."
There is a new serenity and brightness of outlook in
this letter, partly due, no doubt, to the improvement in
health which resulted from three weeks in glorious
moorland country in the neighbourhood of the Solway
Firth; but still more due to a great change which took
place during this Christmas Vacation in his inner life.
He refers to this in a letter, sent from Marlborough to
E. M. Oakeley on February 28th, 1867 :
" So you have deliberately preferred school to parish
work. My own bias would now be much the other way,
I think; I am hoping to be ordained next Trinity,
ultimately, probably, for work at Cambridge in or out
of College, but immediately to help my father at home.
This Christmas has seen a crisis and I trust a real change
in my inner life ; and I feel, at least as a first impulse,
there can be nothing so desirable as to live as a teacher
and servant of the poor : nrcoxoig — tovxeoxI XPICTQ I
dovhveiv, I know not why I have named the topic at all,
48 THE LIFE OF BISHOP MOULE
but that this change — let me not fear to call it conversion
— seemed to me and for me so great an event that I can
scarcely help telling a friend of it."
Only two days before (February 26th) he had written
a letter to his father, in which he makes full reference to
this great change in his inner life :
" Would you quite at your leisure, dear Father,
write me a few words on the subject of ordination?
My trust is that this very Christmas vacation, after a
time of much n\ental wretchedness, I was able to find
and to accept pardon and peace through the satisfaction
of the Redeemer, as I had never done before ; and to feel
a truth and solid reality in the doctrine of the Cross as
I have ever been taught it at home, such as I had some-
times painfully — very painfully — doubted of, under the
continual droppings of the controversies and questions
of the present day, and the differences, real and apparent,
among Christians. In such an assured sight of the
Saviour as I then, I do trust, was permitted to have, I
find now a comfort and hope even when at times faith
and hope seem dying or (as it were) dead. But I sadly
feel the need of ten-fold grace before I can hope to be
either a very happy Christian or — as a minister of Jesus
Christ — a very useful one. I cannot but still feel (as
reading or conversation leads one about) the wearing influ-
ence of controversies both among and against Christians,
especially those that affect the character and degree of
the inspiration of the Scriptures. I mention all this
very chiefly to ask for your prayers on such particular
points for me; and to assure you that I am in a state,
in spite of such confessions, quite different, as to repent-
ance and faith and views of doctrine generally, to what
I was a few months back; and also that I am finding
in prayer and reading of the Bible quite a new strength
and delight — though every hour I have to grieve over
sin and failure in the effort rep Tzvevjuart otolxeIv"
His father's answer to this letter has not been preserved,
but we can easily imagine the joy and thankfulness with
which it would be written. A few days later (March 5th)
his father ends his letter with the words : " God bless and
keep and comfort you, my son, dearer now than ever."
MASTER AT MARLBOROUGH 49
Many y(*ars later in a book, entitled Roads to Christy
in order that others might be helped, he told the story
of the great change '' in the brevity of an inevitable
reserve."
" A holy home had from the first made the idea of a
converted life present to me, according to the per-
ceptions of a child. But I was aware, as time went on,
that my contact with the Lord, whom I saw known and
loved before my eyes, was only (if I may put it so) at
second-hand. As thought developed, at a period too
when sceptical discussions within the Church were
increasingly in the air, a painful invasion of intellectual
perplexity and doubt supervened upon spiritual
perplexities .
" It was when my University course was over, and at a
time when much outward success attended my path,
that a profound conviction of the fatal guilt of sin, the
sin of a resistance of the will to the blessed Maker and
Master of my being, found its way to my deepest heart.
No striking occasion brought it ; I cannot recall word or
incident as the exciting cause. But however it came,
it was there in deep and dread reality. That dark time
ended in a full and conscious acceptance of our crucified
Redeemer in His complete atonement as peace and
life."
The person, who in the providence of God brought him
face to face with his Saviour was his own mother, who
thus added to all his other debts to her the greatest debt
of all. The story of this " crisis " has been told some-
what fully, because in it we have revealed to us the secret
of that deep inner life which, with whatever there was
of ebb and flow, henceforth was lived in believing " con-
tact with the Lord." On that glad day, as he wrote
long afterwards (1905), " I was permitted to realize the
presence, pardon and personal love of the Lord, not
reasoned, just received."
CHAPTER V
ORDINATION AND FIRST CURACY (1867-1872)
After the spiritual experience described in the last
chapter, Moule, as we have already seen, began to look
forward to ordination in quite a new spirit. In the
following April he wrote to his father to propose that
after ordination he should come and live at home,
doing a certain amount of visiting and giving such other
assistance as his father might wish for. (His brother
Frederick was curate to his father at this time.)
" I believe that I could keep up the study of divinity,
which I have begun — especially that of Hebrew and of
Greek Testament criticism, and also my classical scholar-
ship to a due degree, so that in the event of a return to
Cambridge I should not be very much the loser, probably
rather the gainer. And meanwhile I shall have the
examples of yourself and dear Mother before me ; and
so both in practical and spiritual experience be a very
great gainer indeed. ..."
It is evident from the rest of the letter that the three
brothers, Horace, Charles and Handley, had thoroughly
talked the matter out and had agreed that one of them
should be regularly at home to cheer their parents'
declining years and that Handley was the one to do so,
seeing that he would soon be at liberty and in Orders.
His father's answer is such as one might expect :
" May 6th, 1867.
"... I thank God continually for the grace given
to you to incline you to make such an offer. I feel sure
that it is ' of God,' and therefore can only say that I
thankfully accept it, and shall pray much that both
to yourself, ourselves, and to many it may prove a
blessing. . . ."
50
ORDINATION AND FIRST CURACY 51
Thus the decision was made, which meant giving up
much-cherislicd liopes of returning to Trinity after a
few montlis at home. All the more would he enjoy
the opportunity of visiting Cambridge afforded by his
taking his M.A. degree at the beginning of May. He
met many friends and spent the evening with his now
married friend, Robert Sinker.
In the following month of June Moule and his friend,
E. T. Leeke, were ordained together by Bishop Harold
Browne. Canon Leeke writes :
" He and I were ordained together at Ely, and he was
Gospeller. It was a very happy time, and I can still
remember how we went off in the afternoon for a very-
bright walk, when we worked off the strain of the beauti-
ful and solemn three hours' service by jumping or
vaulting the stiles and fences along the held path."
Perhaps we can best enter into the feelings with which
he entered upon his life-work as a clergyman, if we take
at once the letter which he WTote to his mother a year
later, on his ordination to the priesthood :
" Cambridge, Monday evening, June 8th, 1868.
" The solemn consecration is over now, as to its
outward act. Oh, may it never be over in its inner
spirit and confirmation by the Lord Jesus Christ. I
went to Ely on Saturday morning, and w^as most kindly
received by the Bishop and his wife. After service
in the cathedral and a short private examination by
Dean Howson (who was exceedingly friendly and spoke
cordially of my papers, to my surprise) came a short
Hebrew examination; in the afternoon after luncheon
I walked out with A. E. Humphreys, who had come over,
and much enjoyed the lovely scene. . . . Then came
afternoon service; after which the Bishop gave us a
short extempore address in his own house. It was a
very simple but very profitable little discourse upon the
meaning of dedication to God. Neuralgia at night, alas,
kept me from the prayer, reading and watching which
I had designed. But I was better on Sunday morning
and had a very quiet happy time before breakfast.
The service began at 10.30 and was over by two o'clock.
52 THE LIFE OF BISHOP MOULE
Dr. Howson preached a most admirable sermon, from
the text ' And now, Lord, what is my hope ? Truly
my hope is even in Thee,' taking, for the sake of the
peculiar emphasis, the Prayer-Book version. It was
as if meant expressly for me throughout. ... Of the
ordination I need tell you nothing. You know what
promises I have made and received; what warnings
are appended to them. You know, Mother, my
incapacity to fulfil even the least fragment of them.
But you have been praying for me that I may truly
' receive the Holy Ghost for this office and work.' It
is a mercy to be thus brought face to face with one's
utter weakness, and to be compelled to look away from
it to that which is within the veil. My heart fails
indeed when I think first of my own condition and then
of that of the Church and of the world ; but it does not
fail when I can turn ever so feebly to Him that Is and
Is to come, and realise that I am His. Oh, that I may
soberly day by day review my vow of consecration, be
humbled by it, and yet be made by it to feel a little more
my hold on the Lord Jesus Christ. . . . The rest of the
evening passed very happily in the drawing-room, and
I had a little interview, as all had in turn, with the Bishop
in his study. It was deeply touching; he spoke with
what I almost might call affection, and with words of
the deepest and most wise encouragement. ... I tried
to express a little of what I felt for all his wonderful
kindness. He had had a walk with me in the garden
in the afternoon, talking and asking anxiously about the
state of Cambridge. ... I came back to Cambridge
at one o'clock to-day, after a pleasant quiet morning
chiefly alone."
This letter, written at so early a stage of his ministry,
shows us the same true " man of God," whom thousands
knew and revered in later years as Bishop and leader
of men.
His father had reached, and his mother almost
reached, the age of sixty-six years, when their youngest
son came back in 1867 to be their loving helper and stay.
Not that they ceased in their strenuous labours on behalf
of their parishioners. When in 1859 Handley went up
to Cambridge and, at his going, there went away also
ORDINATION AND FIRST CURACY 53
the pupils who had been his companions, his parents
gave themselves more entirely to the parish. In all
weathers the lady of the Vicarage visited every house,
well-nigh every room, and everywhere this loving and
beloved friend met with a warm welcome. As a
parishioner wrote to the Bishop long years after her
death, " her feet brought light into the room." And
the Vicar himself was instant in season and out of season,
labouring for the temporal and spiritual welfare of his
flock. It was a mutual joy when the son came home
to live and work alongside his parents in the old home
and the old surroundings.
By a happy coincidence Ilandley's first two years
of clerical life coincided with his elder brother George's
first furlough home from China. One of his most vivid
memories to the end of life was the sight of his brother
and his family arriving at the Vicarage door in a carriage
drawn by willing men of the parish in exuberant welcome.
The influence of this missionary brother was " a living
power " to his youngest brother. He often preached
in the church, and again and again lectured on China
in the schoolroom to crowded parish audiences. " I
felt him then, as I feel him now, to be one of the nearest
approaches I have ever known to the ideal of the
Christian." He brought with him three children, and
w^hen he and his wife returned to China they left the
two eldest in the charge of their grandparents. These
children, especially the boy, found their Uncle Handley
one of the most delightful of companions. He loved
to poke fun at them and they at him. The boy was
dubbed " the Bishop of Bincombe," and the uncle was
his " chaplain," and many a letter during the years
of absence at Cambridge (1873-77) passed between them
in which this make-believe was sedulously kept up.
The young curate had not only his father's and his
brother's example on which to mould his own life and
ministry. There was at this time a noble circle of evan-
gelical clergy, incumbents of neighbouring Dorset
parjsheSj who rnet monthly for Biblical study at the
54 THE LIFE OF BISHOP MOULE
house of one or another of their number. At intervals
of a year or eighteen months, by train, by coach, by
gig, on horseback, they would arrive at Fordington
Vicarage to spend the day in study and intercourse.
There were many men of marked ability and individuality
amongst them. Such were " Charles Bingham, son
of an ancient county family, scholar and wit ; Reginald
Smith, father of Bos worth Smith of Harrow, another
' county man,' saint of God, a beautiful example
of a wide and refined culture ; Charles Bridges, author
of a Commentary on the 119th Psalm and a book on
the Christian Ministry which were deservedly well
known in their time and which still find readers; and
two dear friends of the Vicar of Fordington, Augustus
Handley and Carr John Glyn," Handley's godfathers.
Augustus Handley had been a captain in the Army,
and after his conversion under the Rev. Henry Moule's
influence he took Holy Orders, and became " a living,
loving preacher of the Gospel of Grace." Carr John
Glyn was " a wealthy friend and champion of the poor
and a zealous advocate of the Bible Society." Of this
" Dorset Clerical Society " Handley Moule became a
member when he returned to Fordington as curate,
and looking back, after forty-six years of clerical life
of his own, he wrote in 1913 :
" That truly was a brotherhood of ' Israelites indeed.'
No bitter party spirit ever invaded their intercourse,
no subtle Church politics, no plans for pulling wires.
They were men of strong convictions, but they were
above all, and with all, men of God. They formed a
group rare and memorable for lofty character, calm and
unworldly Christian courage, noble piety, a high average
of culture and untiring fidelity to their sacred charge."
The five and a half years at Fordington, from June
1867 to the end of December 1872, were mainly spent
in ministering to the villagers of Fordington and in
rendering filial service and love to his father and mother.
They were marked by no striking and outstanding events,
but they were none the less important years from the
ORDINATION AND FIRST CURACY 55
point of view of spiritual growth. In them were formed
or nurtured qualities whieh showed themselves in the
testing years that were to follow. It was a very different
life from that which he had eagerly desired to return to
at Cambridge, but once deliberately chosen on grounds of
filial piety, there was no repining. Rather we find
this young Fellow of Trinity, whose surroundings and
main interests for the previous eight years had been
predominantly academic and scholarly, giving himself
heartily and without stint to the simple duties of a large
country parish. It is interesting to note these two
interests appearing side by side in a letter which Moule
wrote to Sinker on October 11th, 1867. He comments
on the list of men elected to Fellowships at Trinity on
the previous day with great eagerness, and then goes on :
"... I w^onder whether you are silently smiling at
my eagerness about what now perhaps to you, from the
calm heights of Rabbinical learning and the security
of married happiness, seems to be a vain and boyish
contest ! But you must remember how recently I
have passed through it myself; and that here, in this
nook of the world, the events of Cambridge assume
to me a greater and more august importance than ever.
" Thank God, however, for the obscurity and (not
idle) quiet of this dear retreat. My little work among
the poor, weekly labour over a sermon, and the influence
of home, are I trust, under God's blessing, doing me great
good in every way. I think my health too is getting
right again. I only trust that I shall not be forgotten,
either in secular or sacred remembrance, by some old
and dear friends at Cambridge."
William Law, in Chapter XXI of his Serious Call to a
Devout and Holy Life, pictures to us the coming of a
scholar to just such a parish. When Ouranius first
came to his little village, it was
"... as tedious to him as a prison, and every day
seemed too tedious to be endured in so retired a place.
He thought his parish was too full of poor and mean
people, that w^ere none of them fat for the conversation
56 THE LIFE OF BISHOP MOULE
of a gentleman. This put him upon a close application
to his studies. He kept much at home, writ notes upon
Homer and Plautus, and sometimes thought it hard
to be called to pray by any poor body, when he was just
in the midst of one of Homer's battles."
Handley Moule's attitude was the very reverse of this.
He rose in large measure to the beautiful ideal set forth
by Law in his picture of Ouranius after his heart had
been changed by forming the habit of intercession for
his people :
*' Ouranius is a holy priest, full of the spirit of the
Gospel, watching, labouring and praying for a poor
country village. Every soul in it is as dear to him as
himself. His whole life is one continual exercise of
great zeal and labour. He never thinks he can do enough
for his flock. He visits everybody in his parish in the
same spirit of piety that he preaches to them. It would
strangely delight you to see with what spirit he con-
verses, with what tenderness he reproves, with what
affection he exhorts, and with what vigour he preaches.
He gladly attends upon the poorest kind of people,
humbling himself to the perverse, rude and ignorant;
and is so far from desiring to be considered as a gentleman
that he desires to be used as the servant of all, and in
the spirit of his Lord and Master girds himself and is
glad to kneel down and wash any of their feet. ..."
The whole passage is too long to quote; it should
be turned to and read in its entirety, for it perfectly
describes the spirit in which in after years the Bishop
served his whole diocese of Durham.
With regard to the spirit in which he preached we
are not left to conjecture. His first Fordington sermon
still exists in MS. It was preached on July 14th, 1867,
from 1 John iii. 3. " Every man that hath this hope
in him purifieth himself, even as He is pure." He pre-
faced the sermon by a few personal words.
" To-day," he said, " for the first time I stand in
this pulpit to teach and to exhort in the Name of our
Lord Jesus Christ ; it is a time of deep and anxious
ORDINATION AND FIRST CURACY 57
concern to mc, who must hereafter give account to Ilim
at His appearing for all my words spoken here. I
therefore solemnly desire your prayers, that I may
rightly and duly teach and expound ' none other Gospel '
than that which these many years I have here been
taught ; that the Spirit of our Heavenly Father may be
present ; and that so together we may move continually
forward in the footsteps of our King and of His saints.
. . . This is my first mention of my own matters in this
pulpit ; and I wish it may be also my last, so that you
may forget the preacher and fix all your view on what
is preached, or rather on Him Who is preached, the
great object of our Faith, our Hope and our Love."
The preacher then turned to his text and asked the
congregation " to consider closely with him the words of
the Apostle, for they are full of Jesus Christ ; full of the
hope w hich rests on Him and of the life which is lived
by Him." The w^ords are characteristic. Moule's
sermons were always " full of Jesus Christ."
This sermon was the first of a long series. In two
large quarto manuscript books the young preacher
recorded the texts and main headings of 378 sermons
which he preached betw^een July 14th, 1867, and
February 14th, 1872. One of these, preached from notes
on Easter Sunday evening, 1871, was afterwards written
out and published, with an inscription to the parishioners
of St. George's, Fordington, under the title The Fact
of the Resurrection. It is referred to in the following
letter to R. Sinker :
"April lOth, 1871.
" We have passed a delightful and I hope useful
Passion Week and Easter. Our evening services, held
by my father for nearly forty years through the w^eek,
were attended as never before. Yesterday we had
excellent congregations. In the evening I preached
from ' If we believe that Jesus died and rose again . . .'
on the proofs of the resurrection as a fact — on the two
simple lines that the Apostles (1) w^ere not deceivers,
(2) w^ere not deceived. . . . [He refers to Alford's
Easter Sermon of 1866 and then proceeds.] But oh
how dealing wdth such subjects brings me back on the
58 THE LIFE OF BISHOP MOULE
view of my own native unbelief and hardness of heart.
When shall I learn to live as in the presence of the risen
and ever-living Lord? "
He had already advanced further than many of his
contemporaries in the Christian life. But he was con-
scious that he had not yet learnt the full secret of living
in the Presence. Thirteen years later (in 1884) that
lesson was to be learnt, to his infinite joy and the enrich-
ment of his powers of ministry.
At the end of 1881 he published fifteen sermons under
the title Fordington Sermons, which exhibit the same
intellectual power, the same clear exposition, the same
fidelity to truth and solicitude for the flock to whom
he preached as characterized his preaching to the end.
The little volume is dedicated to those " who worship
now or once worshipped in Fordington church," and at
its close is printed a remarkable little poem called
" Fordington Pulpit," which gives us the very heart
and soul of the preacher himself.^
In a letter to one of his former classical pupils, who
had asked for advice as to the preparation of sermons,
he explains his own procedure :
" September 29th, 1869.
" First, would it not be a relief to try — just once
now and then — an unwritten sermon? one from very
full and carefully digested notes ? If you are like me,
the actual effort of writing out word for word one's
thoughts becomes at times an almost unbearable burden ;
though as a rule — at least for us juniors — I believe it
to be a very useful discipline. I never ventured on
notes for a long time, but have now often used them,
and found, when the preparation had been careful and
the notes full, that the effort at the time of preaching
was very little increased and the effort before preaching
vastly relieved.
" Secondly, I have found great good in a course on a
part of Scripture. I have now preached three such . . .
(all written). They were aimed at impressing on the
people — mostly very plain people — the blessing to be
1 See p. 62.
ORDINATION AND FIRST CURACY 59
found in out-of-the-way Scriptures, and at tempting
and leading them to more reading and searching for
themselves. . . . And what vast wealth the blessed
Book contains.
" This loads me to say that after the first half-dozen
sermons I ever preached I began to feel ' I am running
dry, all my ideas are becoming exhausted.' The fact
was, I had been taking quite accidental texts and writing
most elaborate declamations on the Gospel from them;
and when my fears led me to settle down to preaching
more directly and fully from and on the Scriptures,
I found I had an inexhaustible mine, if I would but
work it."
But, busy as he was with parochial duties, he did not
let his scholarship rust. In September 1868 we find
him writing an article on Arnobius for the Dictionary
of Christian Biography at the request of the then Editor
(Professor Lightfoot). He finds Arnobius poor reading
on the whole. He writes to R. Sinker :
" The part which is aimed at paganism is spirited and
instructive, but it is the work of a Catechumen only,
and displays grievous ignorance of the doctrine, and
even of the history of the Gospels, stumbling often on the
verge of Gnosticism. It is hard to work at it in the
midst of a curate's duties : yet there is a strange and
pleasing surprise in passing from an Apology for Christi-
anity fifteen hundred years old to ' bear the name ' of
the Lord Jesus in these latter days to some bed of pain
or death. ' Part of his host hath crossed the flood,
and part is crossing now.' "
A year or two later we find him deep in the study of
Irenaeus. Nor was this all. In November 1868 he
writes :
"... I have been engaged at intervals these two
years on some verses illustrative of scenes in the Acts
of the Apostles — an attempt to bring out the wonderful
truth and life of the narrative, and so its heavenly
lessons, in some slight degree."
These poems were duly published in 1869. They are
60 THE LIFE OF BISHOP MOULE
vividly dramatic. To mention only one : the soldier
to whom St. Paul was chained tells how his contempt
changed to respect, and respect to love for Paul and faith
in the Saviour he preached.
In the same year he for the first time won the Seatonian
Prize, offered annually " to that Master of Arts who shall
write the best English poem on a sacred subject." The
subject for the year was " Christian Self-denial." On
October 28th he writes to R. Sinker :
"... The little triumph has come to me very
delightfully. Separated as I now am from the dear
old University, I am pleased to be mentioned in it once
more. . . ."
He was destined to be mentioned in it for the same
reason year after year from this date. He won the prize
from 1869 to 1873 inclusive, and again in 1876. The
first four poems were written while he was at Fordington,
the last two after his return to Cambridge. These
remarkable poems deserve to be better known. Their
elevated diction, their command of Miltonic verse,
their sustained power of imaginative description and
their high level of religious thought render them worthy
of a high place in the estimation of all who value sacred
poetry.
But these poems on " Sacred Subjects " were not
the only products of his pen. In 1878 he published,
in a slim volume entitled Dorchester Poems, fourteen
poems written at intervals during the previous ten years,
which breathe his love for his native place and his
pride in all that concerned it. One of these, " Fording-
ton Pulpit," has already been mentioned. Another,
" The Garden Door," full of the love for parents and
home which characterized the writer to the end, is
printed on pages 78-9. It was written in 1878, the
year after his mother died.
It will be evident that the curate of Fordington was
not idle. It would rather appear from his letters that he
was inclined to overtax his strength. He had worked at
ORDINATION AND FIRST CURACY Gl
high pressure ever since he went up to Cambridge in 1859,
and he was doubtless fecHng the effeets. It was probably-
good for his health as well as for his mental and spiritual
development that in October 1872 he received an urgent
invitation from the Master of Trinity, backed by Pro-
fessor Lightfoot, to return into residence and take up
the oflicc of Junior Dean. A few years before no proposal
could have been more attractive ; but in the intervening
years his affectionate nature had taken fresh root in
the old home-surroundings, and he had found congenial
employment for his powers in the pastoral work of the
parish. He wrote to his brother Horace :
''October llth, 1872.
" I heard yesterday from the Master, and a most pain-
ful conflict of feeling the letter has cost me. At present
it looks to me as if it were an almost legal call of duty to
go, according to the very letter of the promises demanded
of me on election, as well as according to one's sense
of duty as a Fellow generally. But leaving this dear
home — even for parts of the year — is no little thing to
lace. • • •
He wxnt up to Cambridge and saw the Master and
other senior men, who all urged him to return.
At the same time, C. E. Vines, his senior by two years
at Cambridge, and a very helpful friend to him in those
early days, had just returned on furlough from India,
and was able to take his place at Fordington. The way-
was therefore clear. Lightfoot and Westcott and many
friends at Cambridge assured him of their welcome.
But it was with real diffidence that he faced " the now
most strange as well as responsible work before me."
" But," he writes, " I trust that He Who delivered
me from the very worst of fears ere now will yet shine
on my head and help me to serve Him."
On January 19th, 1873, " he preached two admirable
farewell-sermons. . . . Nothing could have been better."
So wrote one brother to another next day, and he goes
on to report that " Handley is to be presented with an
inkstand by the Sunday School teachers to-night —
62 THE LIFE OF BISHOP MOULE
a complete secret to him and to all here, I think. Alto-
gether, things are as cheerful as they could be under the
circumstances, thank God."
Thus ended five and a half years of most loyal and
devoted service to parents and to parish. The last
farewells and presentation deeply touched him. " But
I don't doubt that the step of going is right," he wrote
to his brother Horace on January 21st. On the following
Friday he once more left his home and " went up " to
Cambridge.
FORDINGTON PULPIT:
A preacher's week-day thoughts
Many voices yester-even
Made these walls and arches ring
With their high- sung hopes of Heaven,
And the glories of its King :
Now my footfall sounds alone
On the aisle's long path of stone.
Save that yonder from the loft,
With a solemn tone and soft,
Beating on with muffled shock,
Conscience-waking, speaks the clock.
Holy scene, and dear as holy !
Let me ponder thee this hour,
Not in aimless melancholy.
But in quest of Heaven-given power ;
Seeking here to win anew
Contrite love and purpose true —
Near the Font where dewdrops cold
Fell upon my brow of old ;
Near the well-remember'd seat
Set beside my mother's feet ;
Near the Table where I bent
At that earliest sacrament.
Let me, through this narrow door.
Climb the Pulpit steps once more.
Blessed place I the Master's Word
Child and man, I hence have heard.
Awful place ! for hence in turn
I have taught — so slow to learn.
To the silence now to hearken
Here I mount and stand alone.
While the spaces round me darken,
And the church is all my own ;
While the sun's last glories fall
From the window of the tower,
Tracing slow their parting hour
On the stones of floor and wall.
ORDINATION AND FIRST CURACY 63
Seems a secret voice to thrill
In the very air so still ;
Turns a soul-conipclling gaze
On me from the sunsct-hazc :
Sure the eternal Master's hand
Beckons me awhile apart,
Bids me in His Presence stand,
While He looks me through the heart.
Sinful preacher, ask again.
In this nearness of thy Lord,
How to Him has rung thy strain
When it seem'd to speak His word?
'Mid thy brethren's listening numbers
Hast thou felt, with soul sincere.
How, in thought that never slumbers.
This great Listener stood more near —
Listening to His own high Name
Spoken by His creature's breath —
I low from out the heavens He came.
How He poured His soul in death,
How He trimnph'd o'er the grave,
How He lives on high to save.
How He yet again shall come.
Lord of glory and of doom !
Has He foimd thy message true ?
Truth, and truly spoken too?
Utter' d with a purpose w^hole
From a self- forgetful soul.
Bent on nothing save the fame
Of the great redeeming Name,
And the pardon, life and bliss.
Of the flock He bought for His ?
Think ! — but ah, with thoughts like these,
Hasten, sinner, to thy knees.
1878.
CHAPTER VI
CAMBRIDGE AND FORDINGTON (1873-18S0)
When Moule left Cambridge in 1865 to take up a
Mastership at jNIarlborough, he had thought of an absence
of three or four years at most, but, as we have seen,
nearly eight years had passed before he returned.
Eight years make a very great difference at a University.
The University itself was changing. In 1865 candi-
dates for the M.A. degree were still required to make
the old subscriptions and declarations of membership
of the Church of England; but two years before his
return an Act of Parliament had finally abolished religious
tests, although Heads of Colleges and many Fellows were
still required to be in Holy Orders. A few of his con-
temporaries were still in residence as Fellows and
officers of his own and other colleges, but the vast
majority had gone down for good. New faces met him
in the courts, new names were written on the staircases,
new men occupied the rooms in which he and his friends
had once " kept."
Moreover, he himself was not the same. Two years
at Marlborough, and five and a half years of pastoral
work at Fordington, had changed the young scholar
of Trinity, wrestling with religious and intellectual
difficulties, into a man of disciplined character and settled
convictions. When he left he was still in statu puplllari ;
when he returned, it was to hold office in the College,
and that an ofiice specially concerned with discipline.
Trinity College has two Deans, and he was successively
Junior and Senior Dean during the four and a half
years from January 1873 to June 1877. This office
brought him much into contact with the Master,
G4
CAMBRIDGE AND FORDINGTON 65
W. H. Thompson, of whom he drew the lifehke portrait
quoted on page 19. He remembered the old salHes,
and naturally wondered how they would get on together.
As is so often the case, he found beneath the keen and
sometimes caustic wit " an entirely kind heart, a
sympathy and an insight, which at all real needs were
ready."
He found a few old friends amongst the Dons, such
as E. T. Leeke and A. E. Humphreys; and he soon
made others, such as R. Appleton, A. F. Kirkpatrick,
and A. H. F. Boughey.
" I think," writes E. T. Leeke, " he felt a bit out of
touch amongst the Fellows, hardly realizing how much
he was valued, and conscious of the differences between
himself and some of them on religious questions."
And yet there is no doubt that his quiet consistent
life and faithful adherence to what he believed to be
true were a powerful witness for his Lord and Master.
As Canon Leeke puts it :
" What has he been to me and many others ? What
has he not been to me ? How much more might he not
have been to us, if God had given us eyes to see more
clearly what manner of man he was ! "
As Dean, he was responsible for the discipline of the
College. If, for instance, a man had not kept the
requisite number of Chapel attendances (at this time
five on week-days, two on Sundays), or if he had been
out after hours at night without leave, or had com-
mitted any flagrant violation of College rules, he would
receive a polite note from the Dean, summoning him
to an interview at a given hour. If satisfactory
explanations were not given, penalties were imposed.
It can easily be understood that the Dean was not
always the most popular official in the College. It
was an office which demanded tact and good-will.
That these were forthcoming in his case is evidenced
by the following colloquy, which took place in the
F
66 THE LIFE OF BISHOP MOULE
University Union Society's writing-room one day in
April 1873 :
Scott of Trinity (now Canon Scott of Manchester) :
" Well, the Junior Dean is a great success."
H. M. M. " What, does he really make the men go to
Chapel? "
S. of T. " He not only does that, but he makes them
like him too. They thought it a nuisance being sent
for, when he first began; but they come away, saying
that they can't help liking him. This is thoroughly
felt throughout the College."
The two Deans were responsible for the conduct of
the Chapel services. Their march up the Chapel to
their seats was the signal for the service to commence,
and they took their turns with the Master and others
to preach and to celebrate. Attendance of under-
graduates (with few exceptions) was obligatory on
Sunday evenings, and it was a remarkable sight to see
the Chapel filled with nearly 600 men in surplices.
Surplices were, and are to this day, the rule on Sundays
and Holy Days.
When Moule came up as a Freshman, the discipline
in Chapel was far from perfect. The seats at the east
end were distant from the seats of the Deans, and were
at that time known familiarly as " Iniquity Corner."
Many of the men made no pretence of attending to the
service, and engaged in conversation and in other ways
of wiling away the time. Here there had been a con-
siderable alteration for the better by 1873. The more
grossly indecorous behaviour had been stopped, and
it was possible for men in these seats to take a devout
part in the service. This improvement continued under
the new Dean. Dr. Sinker bears witness that " in the
years in which Mr. Moule held the office of Dean, he was
able in various ways to exercise a tremendous influence
for good on those committed to him." When we reflect
on the fact that a large proportion of those 600 under-
graduates were destined to fill in years to come impor-
tant positions in Church and State and Nation, we
CAMBRIDGE AND FORDINGTON 67
cannot fail to realize the importance of carrying on
efficiently the olFicial duties which devolved upon him
as Dean.
But Moule went further. He was not content to
confine his intercourse with the junior members of the
College to formal interviews and general supervision.
He made it part of his business to seek out individual
men, especially those who had been commended to him
by parents or friends, and to show them kindness.
Before he went up he had planned to keep his Sundays,
apart from Service times, as quiet as he could ; but he
very soon felt constrained to invite men to come to his
rooms for a Greek Testament reading on Sunday even-
ings at a quarter-past nine. His rooms were just west
of the clock tower in the Old Court, and not a few
Trinity men, now in their sixties, look back with
pleasure to the gatherings which took place there. " We
sang a hymn together and knelt in prayer and then
opened the Greek Testament for half an hour of exposi-
tion." As many as twenty to twenty-five were often
present, filling the room to its full capacity. Twenty
years later he published a little volume entitled Jesus
and the Resurrection, and inscribed it " to any who may
still remember that Upper Chamber in the Old Court."
It contains expositions of the closing chapter of St.
John's Gospel, which he gave in 1874 ; The High Priestly
Prayer (1907) is based upon similar expositions given
in the following year; those w^ho read them will under-
stand how attractive as well as profitable those Sunday
evening gatherings were.
Nor did he forget the choir. In December 1873, in
a letter to his mother, he refers to the good work going
on at the Choir School (a branch of the Jesus Lane
Sunday School, which was manned in term entirely by
University men), and says : " Some of the boys do
seem indeed in the brightest and simplest way to have
learnt to love the Saviour. I saw some of them at their
homes this afternoon, and was very much encouraged."
The Junior Dean prepared some of these choristers for
68 THE LIFE OF BISHOP MOULE
confirmation and held a class for instruction in the
Prayer Book. At Eastertide, 1874, he founded the
" Trinity College Chapel Choir Union for private prayer."
" Junior members of the choir, being confirmed and
regular communicants," were " qualified to be full
members." Four or five members of the College, con-
nected with the choir officially or choir school teachers,
joined as associates. Subjects for prayer were pro-
vided for daily use. The then head choir-boy, now
chief clerk in the College Office, writes :
" I well remember the late Bishop Moule as Dean at
Trinity. It was one of the greatest privileges of my
life to receive instruction from him. His interest in the
boys was always most keen, and we all thoroughly
enjoyed and certainly profited by his teaching in the
Saturday evening Bible class. How considerate he was
of others. He always gave us cocoa and cake (much
appreciated by us boys !), and he apologized for the
limited supply of crockery, saying, ' I don't like to give
my bedmaker unnecessary trouble on Sunday morning.'
He was for ever planning for our pleasure, now a short
course of elementary astronomy, showing us planets, etc.,
through his fine telescope, now an excursion to some
interesting place. These were always intensely interest-
ing. Those of us whom he prepared for Confirmation
enjoyed an inestimable privilege, and some of his teaching
I shall never forget. ..."
At the end of 1874 Moule writes to his brother George :
" I begin to feel a real acquaintance with many of the
young Christian students, and they seem to care to turn
to me for help in a way which seems to show that College
is a place where I may hope to be of use."
The Rev. C. Lea-Wilson was one of these students.
He taught in the choir school, and he writes :
" I remember the delightful way in which he spoke
to the boys when he launched the Prayer Union. . . .
We always flew to him in our troubles, e. g. when a
woman mesmerist was doing great harm amongst under-
graduates. He went at once to the Vice-Chancellor and
CAMBRIDGE AND FORDINGTON GO
the woman was sent away. IIow well, too, I remember
going to the Dean about a man on my own staircase,
about whose spiritual life I was very anxious. Moule
asked him to breakfast, and, though he had accepted
Christ as Saviour the night before, that breakfast was
the very greatest help in starting the young brother in
the Christian life."
As it happens, Moule wrote to his brother George in
China about the same breakfast.
" That morning I felt poorly and down, and as if I
could help no one. We had scarcely been ten minutes
together, before he said : ' I am happy to say that my
cloud is gone,' and then followed a most touching con-
fession of his new-found joy in simple faith in the Lord
Jesus. It was very blessed. He is a man of very steady,
sensible character, our best Greek Testament prize-man
of his year last summer and a great rowing man."
In another letter he tells of a young undergraduate,
lying at death's door, to whom he spoke the word of
life with cheering result, and of the father of a choir-
boy, whom he also visited in illness and in whom a great
change was wrought " from above."
The advent of the young Dean of Trinity was welcomed
by friends outside the College. He was invited to preach
regularly on Sunday evenings at St. Sepulchre's (" the
Round Church ") by the Rev. A. W. W. Steel. He
began on the very first Sunday of Term, and as time went
on, he gave more and more of his strength to work at
this church. Mr. Steel's health became so precarious
that he leaned increasingly on his younger friend.
" I remember," writes Dr. Sinker, " how regularly he
used to come over, when the Sunday evening service
was finished in the College Chapel, to St. Sepulchre's
just in time to give the Sermon. A great crowd of
undergraduates came to hear him, and as the old Norman
church was well filled with parishioners the result was a
closely packed church, a row of undergraduates even
sitting on the cushion that encircled the Communion
rails."
70 THE LIFE OF BISHOP MOULE
At the close of the service he returned to his rooms
to get a hasty supper and to make ready for his under-
graduate friends at 9.15. Truly Sunday was a day of
very strenuous, albeit happy, service for his Lord and
Master. 1
The welcome from leading men in the University was
equally warm. He was invited to preach twice in the
University pulpit in 1873. He was appointed an
examiner for the Classical Tripos in 1874 and 1875,
for the Theological Voluntary in 1873, and for the
Theological Tripos in 1874. ^ Amidst all these numerous
activities he still found time to write poems, which both
in 1873 and in 1875 won him the Seatonian Prize for the
fifth and sixth times.
So strenuous a worker must have been ready for the
vacations as they came. In the Long Vacation of 1875
Handley Moule and his brother Charles, with three
friends, Appleton, Humphreys and Lang, secured four
days for a boating excursion on the Severn. The
weather was not favourable, and the voyage was not
without risk, but they had " a refreshing and successful
time." Starting from Shrewsbury at 6 p.m. in two
light boats, they were delayed by running aground
several times in unexpected shallows and having to get
out and drag the boat into deeper water. It became
quite dark. Humphreys and Moule were in advance and
were looking out for the hoped-for inn. " The stream
was running quite fast and, as we rowed on, we came
full tilt against the huge wire rope of a ferry, which
knocked us both completely over in the boat. Merci-
fully we did not even lose our oars, much less fall out."
They visited the Roman " Uriconium " (now Wroxeter),
1 So much was his ministry at the Round Church appreciated
that at the end of 1874 he was offered " Trinity Church." The
proposal almost overwhelmed him, but he felt " obliged on the
spot to decline," chiefly because it would tie him in Cambridge
nearly all the year round and so make impossible the help which,
as matters stood, he delighted to render to his parents during
the Vacations.
2 The Voluntary was held for the last time in 1873, and was
succeeded in the following year by the Tripos.
CAMBRIDGE AND FORDINGTON 71
Worcester and other places. The following poem records
the feelings aroused by their visit to Worcester Cathedral.
It is addressed " to a friend " :
Wilt thou not lonjr hence remember how beside the Severn shore
After hours of watery hibour for a while we slacked the oar,
And at Icuirth in Worcester's city entered the Cathedral door?
Wilt thou not recall the sweetness, when the vesper bell was runpf,
Through the aisles to worship calling with a faint and silvery
tongue,
And the breathing organ duly, soft and low, its prelude sung?
Summoned by the organ voices, passing inward, pair on pair,
Clerks and singers snowy-vestured hasted up the chancel-stair,
Ever by a changeless custom honouring the hour of prayer.
[Listening to the "chanted sounds," his thoughts pass
to where " in no terrestrial Temple " ascends " the chant
of endless worship."]
Saviour, who Thy Saints art gathering through that happy
temple door,
From the silent streams of this world and the last dark river's
shore.
There to gaze and love for ever, and to wander out no more ;
Watch us yet awhile who travel o'er the oft-beclouded tide ;
In our toil and in our darkness yet a season be our Guide ;
Grant us so to reach Thy temple, numbered with the glorified.^
During these four and a half years his life centred
round two foci — Trinity and Fordington. However
full of interest was the work at Cambridge, this truly
devoted son ahvays hastened back to the old home with
ardour and delight. He was never so happy as w^hen
he could be ministering to his parents' comfort and
happiness. As early as November 1875 we find his
brother George writing to him from China, urging him
not to think of giving up his work at Cambridge and
returning to Fordington, and in February 1877 George
(now at home) and his father unite to give the same
advice. But in August of this latter year came the
shock of his mother's death. He had come home at
the end of the May term. On June 29th he was stand-
ing talking with her in the house, when the stroke came
and she fell paralysed into his arms. For eight weeks
1 Christianus and other poems.
72 THE LIFE OF BISHOP MOULE
husband and sons watched over the silent form, and then,
a Httle after sunrise, on August 21st, her spirit found
release and she was " with Christ." Three days later
six sons carried her body to the grave amidst literally
weeping throngs. One verse must be quoted of a poem,
which came to her son Charles in the watches of the
following night, as showing what she had been through-
out her long life :
*' Farewell, beloved and noble face
Reflection of the Saviour's grace
Fair image of a life
Which, pressing towards the Holiest Place,
Still climbed the steep, still ran the race.
And conquered in the strife ! "
*' For long, long years," wrote Handley, on the day
of the funeral, " she has combined in a very sweet way
intense love for her husband and children with yet more
intense love and longing for the Saviour and His presence.
My father is wonderfully upheld. He gave the Blessing
himself at the end of the service in a calm, clear voice."
There seems to have been no doubt in Moule's mind
as to where his duty lay. His father must not be left
to bear the weight of the parish alone. He wrote to
resign his College work. This involved giving up at the
same time his labours at St. Sepulchre's. Mr. Steel
wrote in September 1877 :
" What shall we in Cambridge do? It will be a very
serious loss to us all. The congregation have greatly
valued your ministrations, and I know how much they
will miss you. As for myself, your kind help has been
so great and so thorough that it has been a real relief
to me during this season, when I have been able to do
little or nothing, and I cannot sufficiently express all I
feel towards you."
Personally the writer remembers the surprise and
regret with which, on returning to Trinity in October
for his second year, he heard that Mr. Moule had resigned
his office and " gone down." It was difficult to believe
that any call could be stronger, or any work more
CAMBRIDGE AND FORDINGTON 73
urgent, than the work in which he had been engaged
at Cambridge.
For the best part of three years, from September 1877
to May 1880, behold therefore the erstwhile Dean of
Trinity resuming his humble labours as Curate of Ford-
ington. His brother George with his family had arrived
home onee more in the summer of 1876. It was a great
joy and strength to Handley to have his brother residing
in a house near by and able from time to time to help
in church and school-room. Moreover, his brother
Charles used to spend the vacations for the most part
at the Vicarage. Diaries tell of the happy associations
of the brothers in services, in walks and excursions,
and in home reunions. The little nephew and niece,
who had so long lived with their grandparents, were a
continual interest, and Handley gave much of his time
to teaching the boy Greek, Latin, Ancient History,
Euclid and Music.
The return to his native haunts prompted him to
sing afresh in verse the praises of Dorset, and in 1878
were published the Dorchester Poems, to which reference
has already been made in Chapter V.
Another bit of literary work to which for twelve months
he devoted his keen and delicate scholarship was the
*' Commentary on the Epistle to the Romans " in the
Cambridge Bible for Schools. He set himself, not to a
display of learning, but " to weigh the sacred text itself
and its often subtle connections of thought," and then
to set forth the teaching of the inspired Apostle as clearly
and as forcibly as possible. It was published in 1879.
New light has been shed upon the Epistle since then, but
in its day and for its scope it was a model of what a
commentary should be, and it w^as warmly praised.
His father was seventy-seven in January 1878, and
could take less and less part in the active work of the
parish, so that the bulk of the preaching and visiting
fell upon the younger man. He stood at his post with
unremitting fidelity, his longest absence from the parish
being under three weeks.
74 THE LIFE OF BISHOP MOULE
One of these brief absences was in March 1878, when
he took advantage of a " College meeting," ^. e. a
meeting of the Fellows of the College, to which he had
been summoned, to revisit Cambridge. He stayed with
Mr. Steel, saw hosts of friends, and preached at the
Round Church, at St. Benet's, and (twice) at the
Servants' Service in Trinity.
For another College meeting he paid a flying visit to
Cambridge for two nights in October of the same year.
He records in his Diary how by a unanimous vote
Aldis Wright (for many years the respected Vice-Master
of the College) was elected Fellow. Aldis Wright took
his degree in 1858, but his Nonconformist views had
disqualified him for a Fellowship until now.
The only other holiday of general interest was one
which he took in August of the same year, when he and
his brother Charles visited Paris. They of course visited
Notre Dame, but the special attraction was the " Expo-
sition " of Art and Industry, which had been set up in
the Trocadero and the Champ de Mars, and which gave
them occupation and interest day after day for five days.
They also found time to attend services at Mission
Halls in connection with the McAll Mission and with
Miss De Broen's dispensary work in Belleville.
Thus in pastoral labours and in literary work the brief
period of his second curacy passed to its destined end.
On January 27th, 1880, he makes the following entry in
his Diary : " Beloved Father's 79th Birthday- He
reaches it, thank God, well and strong in body and
spirit. Oh, Lord, spare him thus long to us." How
little did the writer foresee that on that day week that
beloved father was to pass away. On the following
Friday his father caught a severe chill while visiting in
the parish. He grew rapidly worse; absent sons were
hastily summoned; they watched round his bed all
Monday night, and on Tuesday morning, while Plandley
was at prayers with the servants, " our most beloved,
revered and now infinitely blessed Father died in painless
sleep." The entry on Friday, February 6th, the day
CAMBRIDGE AND FORDINGTON 75
of the funeral, records : " Great crowds, most reverent,
sympathetic and orderly. The people are amazingly
loving."
On the Sunday Handley preached in the morning,
George in the afternoon, Arthur in the evening. The
congregations were very large at all three services, in
the evening " immense." Frederick read the prayers
morning and evening.
Thus went to his reward the veteran Vicar of Ford-
ington in a good old age, having retained his faculties
and served his people to the end.
Handley's sermon was printed in the Dorset County
Express, and drew from Mr. Thomas Hardy the follow-
ing interesting letter ;
February Wthy 1880.
" I have just been reading in a Dorset paper a report
of your sermon on the death of your father, and I
cannot refrain from sending you a line to tell you how
deeply it has affected me, and — what is more to the point
— to express my sense of the singular powder with which
you have brought his life and innermost heart before
all readers of that address.
" You will, I am sure, believe me when I say that I
have been frequently with you and your brothers in
spirit during the last few days. Though not, topo-
graphically, a parishioner of your father's I virtually
stood in that relation to him, and his home generally,
during many years of my life, and I always feel precisely
as if I had been one. I had many times resolved during
the year or two before his death to try to attend a
service in the old Church in the old way, before he should
be gone : but to-morrow, and to-morrow, and to-
morrow ! — I never did.
" A day or two ago Matthew Arnold talked a good
deal about him to me : he was greatly struck with an
imperfect description I gave him (from what I had
heard my father say) of the state of Fordington fifty
years ago, and its state after the vicar had brought his
energies to bear upon the village for a few years. His
words, ' energy is genius,' express your father very
happily.
'' Please give my kind remembrances to Mr. Charles
76 THE LIFE OF BISHOP MOULE
Moule and your other brothers who have not forgotten
me — if they are with you — and beUeve me,
" Sincerely yours,
*' Thomas Hardy."
Part of another letter from Mr. Thomas Hardy,
written many years later, may be added here as making
further reference to the father's preaching. Another
portion of this letter, referring to the cholera visitation
has already been quoted. The Bishop had sent him a
copy of a study of his father's life, and received the
following in reply :
Max Gate, Dorchester, June 29th, 1919.
" My dear Bishop of Durham,
" You may agree with me in thinking it a curious
coincidence that the evening before your letter arrived,
and when it probably was just posted, we were reading
a chapter in Job, and on coming to the verse, ' All the
days of my appointed time will I wait, till my change
come,' I interrupted and said, ' That was the text of
the Vicar of Fordington one Sunday evening about
I860.' And I can hear his voice repeating the text as
the sermon went on — in the way they used to repeat it
in those days — just as if it were but yesterday. I
wonder if you have ever preached from that text; I
daresay you have. I should add that he delivered his
discourse without note of any kind. . . .
" Believe me, always sincerely yours,
" Thomas Hardy."
The parishioners sent a unanimous petition to the
patron asking him to appoint one of their late Vicar's
sons; but the Patron had other designs, and a week
after the funeral it was announced that the parish had
been committed to other hands.
The door thus closed behind him. At the same time
more than one door opened in front. The Vicar of
Trinity Church, Cambridge, the Rev. John Barton,
wrote promptly, offering him the " Evening Lecture-
ship " at that Church. This Lectureship had been
CAMBRIDGE AND FORDINGTON 77
founded in the seventeenth century, and it still exists.^
The same day Mr. Image, one of the Tutors at Trinity
and a younger contemporary of his, wrote very warmly
about rooms in College. The next day's post brought a
letter from Bishop Perry (of Melbourne, but now
retired) offering him the Prineipalship of Ridley Hall.
This last offer he, at the time, felt " compelled to
decline."
By February 26th that process began of going through
old papers and treasures, the necessary destruction of
many a relic of the past, and the packing of what is left
for removal, which is the painful sequel of the death of
the Vicar of a parish.
On March 4th he crossed the Dorset border for the
first time since October 1878. He went to Cambridge
to stay with the Bartons and preached in Trinity Church
on the evening of his arrival. The next day he went to
see Ridley Hall, then in course of erection, and inspected
the rooms proposed for him at Trinity. The same even-
ing he spoke for the C.M.S. at the Town Hall. The
meeting was pronounced " the best ever held in Cam-
bridge." Before he went to bed he was " able to arrange
happily for the future with Barton. Thank God."
The Monday before Easter (March 16th) saw the
induction of the new Vicar of Fordington, but he did
not take up the duty until May 30th, and Handley,
with the help of his brothers, George and Arthur, con-
tinued to minister in the parish. Charles was also at
the old home for Easter. On Good Friday for the last
time the brothers took the Came Wood walk, which
had become traditional with them on that day. On
Sunday, May 23rd, and on the Wednesday following, he
preached his last sermons " in the beloved Church " to
full congregations. " So ends my ministry of the Word
in this dear place. Lord, forgive me."
It is to any man a solemn and heart-searching thing
to close his ministry in a parish, and to know that, for
1 See Charles Simeon, by H. C. G. Moule, M.A., Methuen & Co.,
for many interesting particulars about this Lectureship.
78 THE LIFE OF BISHOP MOULE
good or evil, his work is done. To Handley Moule it
was especially so. His deeply sensitive conscience
recalled " omissions and commissions of thirteen years
of utterance " ; his heart was torn by the pain of fare-
well to well-loved brethren; but above all he felt that
he stood there, as his father's son, to bring to a close
the ministry of the Word, which that father had carried
on for over fifty years. No wonder that the sermon he
preached on the Sunday evening from the text (Acts xx.
32), " And now, brethren, I commend you to God and
to the word of His grace, which is able to build you up
and to give you an inheritance among all them which
are sanctified," revealed his inmost heart, and went
home with intensity of force to the hearts of his hearers.
We may rest well assured that in the day of the Lord,
when every man's work shall be made manifest, the
work done in Fordington by father and sons will not
fail to receive its reward.
THE GARDEN-DOOR.
Beside the midnight fire awhile I sit and muse alone ;
The dark wind wanders round the house with wild and weary
tone;
The garden-trees are moved aloft, and hark, amidst the roar
I hear upon its hinges swung the unlatched garden-door.
The soul is hushed for Memory's voice, speak with what voice
she will,
And oft as yon small sound is heard her accents reach me still ;
And swift and silent o'er the mind a thousand hours are rolled,
A thousand passings out and in at that dear Gate of old.
There oft, by tenderest escort led, our little feet would go
For happy rambles through the corn, or where the mead-flowers
blow,
Or venturous play in snow-piled lanes at ancient Christmas-times,
Or duly to the sacred door at sound of Sabbath-chimes.
There oft in after days we went, with glad and eager noise.
For river-plunge, or coastward march, a group of careless boys ;
To drive the ball upon the down, to rove the purple heath,
To track the woods where nests hung high and violets lurked
beneath.
And holier feet than ours, old Gate, by thee have come and gone.
Below the ivied slab and down at those two steps of stone ;
On journeys not of health and mirth those blessed feet were bent,
But seeking those who sinned and sighed — for so their Master
went.
CAMBRIDGE AND FORDINGTON 79
There, when the Pestilence was blown on that dire Autumn's
breath,
Morn, noon, and night, our Father sped to wrestle hard with
death ;
Uncounted times he there has passed, as there he passes yet,
To churchway-walk and pulpit-stair, on God's own errand set.
There, year and day, and storm and shine, to cottage door on
door.
Or when the Sabbath called her school to throng the busy floor,
At length with age-worn steps and slow but never-weary love
She went who is our Mother still, though now she lives above.
Ah, midnight winds that heave the door, ye reck not as ye blow
Wliat thoughts ye strike into this heart, what nameless joy and
woe;
What smiles of welcome beam again, what hands at parting wave.
What words again are breathed in tones that overlive the grave !
Hush, hush the trees, thou moaning wind, let go the garden-door !
And yet — 'tis worth the anguish well to have known such years of
yore !
I'll take the dear Past in my soul, and, ere I sleep, I'll come
And pour it on the blessed page that lights the mourner home.
1878
CHAPTER VII
RETURN TO CAMBRIDGE, MARRIAGE AND HOME LIFE
The four months which elapsed between his father's
death and his final handing over of the parish to the
new Vicar had been months of great strain upon mind,
heart and spirit. It was well, therefore, that Moule
was not at once called upon to undertake fresh exacting
duty. June, July and August were almost entirely
spent in Dorset. His brother George's home (at Ford-
ington and at Holworth near the sea) was his head-
quarters, but he paid many week-end visits to clerical
friends and neighbours, preaching for them generally
twice on the Sunday, but otherwise taking innumerable
walks and enjoying to the full the glorious scenery of
his beloved Dorset. The time at the seaside, in con-
genial company, seems to have been specially delightful.
He generally bathed before breakfast, and not infre-
quently bathed a second, if not a third, time before the
day was out. Walking, boating, sketching, conversa-
tion and music were the order of the day during what
was for the most part a very fine and beautiful summer.
In the first week in September he paid a round of fare-
well visits to his old parishioners, accomplishing an
average of twenty-six calls a day, rising on one day to
fifty-four. At last, on September 8th, comes this entry
in his Diary : " To-day left my beloved home- village
as a residence for ever — so far as human foresight goes."
In the previous April Bishop Ryle of Liverpool had
asked him to be one of his Examining Chaplains. In
1880, and for years afterwards, the examinations were
held in the week immediately preceding the Ordination,
and it was a painful necessity at times to have to report
80
RETURN TO CAMBRIDGE 81
that in the opinion of the Examiners one or more
candidates had failed to reach the due standard and ought
not to be ordained. In Advent 1884 six candidates at
Liverpool were thus rejected. The work is both exacting
and responsible, and it speaks well for the clergy of the
Church of England that there has always been a sufTi-
cient number of competent men willing to perform these
arduous functions.
For twenty years Handley Moule was such a man,
and accordingly on September 13th, 1880, we find him
going to Liverpool to take his part in the examination
of candidates during the week, and in the Ordination
Service on the following Sunday at the pro-Cathedral.
His heart was in his work and, busy as he was in sub-
sequent years, he cheerfully made time for this service,
the wise carrying out of which is so essential to the
well-being of the Church.
October 1st w^as the first day of the Michaelmas Term,
and on that day he went up to Cambridge, which was
to be, for the next twenty-one years, his sphere of work.
He went up as Principal-Elect of Ridley Hall, of which
an account is given in the next chapter. He seldom
entered any expression of his own feelings in his diaries,
but under this date he writes : " Lord, bless my coming
in to this new life. Home is past, but not forgotten
before Thee. O God of my parents, be with me."
The next day he preached his first Sermon as
" Lecturer " in Trinity Church, and on the following
Sunday the University Sermon at Great St. Mary's.
On the latter occasion his text w^as '' The bright and
morning Star." ^ Its message was admirably set forth,
and applied to those who in the morning of life had just
entered on their academic course. The preacher at the
very outset of his " new life " at Cambridge pointed to
his Saviour and Lord as " not Hesperus that sets, but
Phosphoros that rises, the pledge of reviving life and
growing light and all the energies and pleasures of the
1 Printed in The Secret of the Presence as Sermon II.
G
82 THE LIFE OF BISHOP MOULE
happy day." And the witness was not in vain, for
within the next two days he received most welcome
evidence of its appreciation ahke by Vice-Chancellor
and by Freshman. In November he again preached in
the University Church — this time before the Judge (Sir
Henry Hawkins) : ^ and also in the Chapel — ever dear
to him — of Trinity College.
Thus began a very busy Term and quarter of the year.
After a fortnight's stay under Mr. Barton's hospitable
roof at Trinity Vicarage, he took up his abode in rooms
at 11, Regent Street. He was not alone, as his nephew,
Arthur J. H. Moule, came up to Cambridge at this time
and lodged at the same address, and another nephew,
G. T. Moule, joined the party on December 23rd. The
day usually began with Chapel in Trinity College at
7.30. The rest of the day was spent either in parochial
labours in connection with Trinity Church, or in making
preparations and arrangements for the opening of
Ridley Hall, or in public service for and personal inter-
course with members of his College and University.
When he was free he went to " Hall " at 5 p.m., and
enjoyed the company of Westcott, King, and other
distinguished men at the High Table and afterwards in
the Combination Room.
During this term he paid two brief but memorable
visits to London, and one to Southampton. On October
28th his brother George was consecrated in St. Paul's
Cathedral to the Bishopric of Mid-China, and all his
five brothers were present. The occasion was note-
worthy : two other Bishops were consecrated, one for
North China, the other for the West Indies. The Arch-
bishop and many Bishops took part, and the service was
" majestic." A month later Bishop George Moule
ordained two men to the priesthood in Islington parish
church, and his brother Handley preached the sermon.
On December 22nd the new Bishop of Mid-China sailed
^ A remarkable Sermon, written at a few hours' notice, and
puhlished in Christ is All as Sermon XI : " Justification, human
and Divine."
RETURN TO CAMBRIDGE 88
Avith his wife for the East, four out of the five brothers
seeing them off at Southampton. Handley entered with
deep fecHng into all that these three oecasions meant
and foreshadowed. The day after his return from
Southampton was his thirty-ninth birthday. It was
" the first birthday," and Deeember 25th following was
'' the first Christmas, ever spent away from the beloved
home. The Lord hath given and the Lord hath taken
away. Blessed be the name of the Lord." It was not
to be long, however, before this home-loving man was at
last to set up a home of his own.
On January 20th, 1881, Mr. Moule and his nephew
moved from their rooms in Regent Street into the
Principal's Lodge at Ridley Hall (sleeping the first night
on mattresses on the floor !), and a week later the Hall
was formally opened, as related in the next chapter.
The pressure upon the Principal in the weeks that fol-
lowed was tremendous. He carried on his own shoul-
ders, unaided, the entire work of instruction and
training and administration in the Hall. In addition
to the ordinary routine, there were inevitably many
matters to be attended to before everything connected
with the Hall was in working order. He was one of the
Examiners for the University scholarships; he was
preaching regularly once a week at Trinity Church; he
was Cambridge correspondent for The Record, and he
had many other calls upon his time and strength. But,
as he himself puts it, he was " mercifully helped."
At first he gave two lectures daily, from Monday to
Friday, and on Saturday he lectured on the construction
of sermons. But eventually he found it necessary to
take a Monday holiday. He certainly must have
needed it. His only recreations at this period seem to
have been occasional walks in the afternoons and certain
evenings at Trinity Vicarage, where he, and at times his
brother Charles, enjoyed good music and read aloud
from Milton and other English poets. Music had
always meant much to him. During those busy pastoral
years at Fordington he found time to study counterpoint
84 THE LIFE OF BISHOP MOULE
with care, and he composed more than one hymn tune
of merit and beauty. To the end of his Hfe he enjoyed
playing on a double-manual harmonium, of delightful
tone, which he brought with him from the old home.
Up to this time he had lived contentedly as a bachelor.
His Fellowship at Trinity was held on that condition,
and, apart from this, he had not hitherto met the one
whom he recognized as his future helpmeet. But now
came a change. Those evenings of music and literature
brought him into close touch with Miss Elliott, Mrs.
Barton's sister, and in her he found a lover of English
literature and an accomplished musician who had studied
under Sir Sterndale Bennett. This mutual love of
music and of literature, together with a common devo-
tion to Christ, drew them together, first in friendship
and then in love. They were engaged in May 1881, and
married in August of the same year. Harriot Mary
Elliott was the youngest child of a very able father,
Charles Boileau Elliott, who after rising high in the
service of the East India Company (like his father and
grandfather before him) resigned and took Holy Orders.
He was for many years Rector of the family living of
Tattingstone in Suffolk, but for reasons of health was
often abroad. It was during one of these absences from
home that his youngest child was born in Paris in
September 1844, and she liked afterwards to feel herself
a citizen of Paris, and always had a warm sympathy
with the French. She was, in fact, descended from the
Huguenot branch of the family of Boileau de Castelnau,
who had fled to Ireland upon the revocation of the
Edict of Nantes, giving up home and country for the
sake of their Faith. Mr. Elliott brought up his family
on the most Spartan principles — in severe winters they
had to break the ice in their morning baths, and summer
and winter alike they had to be in the garden, whatever
the weather, by half-past six for half an hour's walk
before breakfast.
Mary was sent to school, first at Coblenz, then in
London and finally at Geneva. From 1863 to 1877, with
MARRIAGE AND HOME LIFE 85
the exception of two visits to England, she lived with
her parents in Italy. She thus became equally proficient
in French, Italian and German. During one of her rare
visits to England she spent several months with her
friend Lady Eastlake, widow of the w^ell-known painter,
Sir Charles Eastlake, P.R.A. In that artistic and literary
circle she met Robert Browning, and liked to recall
that one evening he had taken her in to dinner. But
this was only an interlude in a life which w^as devoted to
her now invalid parents. During their later years she
was the only unmarried daughter, and she watched over
them both Avith ceaseless care until they died — her
father in 1875 and her mother in 1877. She then came
to Cambridge and made her home wdth her sister at
Trinity Vicarage. The long years of strain had told
severely upon her, but in course of time she regained
sufficient health and strength to enable her to take her
part in the many activities of her sister's home and her
brother-in-law^ 's parish.
At the w^edding in Trinity Church four of Handley's
brothers were present, and Charles was his best man.
The officiating clergy were his Uncle Horace and Miss
Elliott's two brothers-in-law, the Rev. John Barton
and the Rev. John Cane. Thus began a married life
which lasted for nearly thirty-four years, and brought to
both of them a renewal of youth and ever-increasing
happiness.
They went to Derbyshire and Scotland for the wedding
tour, and in spite of torrential rain in Derbyshire they
enjoyed it to the full. On October 1st, the anniversary
day of his arrival in Cambridge a year before, Mr. Moule
brought his bride to Ridley Lodge, which was to be their
home for the next eighteen years.
We shall see in the next chapter the Principal in
his Study, preparing lectures, holding interviews, and
writing books. But he did not live always in the Study.
From that room one door opened into the Library.
Through it he went to his lectures. Through it he
welcomed students who came to obtain counsel or
86 THE LIFE OF BISHOP MOULE
admonition or teaching. But the Study had another
door. This opened into the Drawing-room, and as he
stepped through it he left behind him, for the time, the
cares of the Principal, and revealed himself as the tender
husband, the loving father, the most courteous and
friendly host.
Rarely, if ever, can there have been two persons more
entirely one than Handley Moule and his wife Mary.
One who knew them intimately says :
" They were very different in temperament and largely
different in upbringing, but they were wonderfully united.
Apart from oneness in spiritual things, their tastes were
much alike. Both loved music and books. It was a
great rest to him at the end of a long day's work to listen
to her playing. Within her sphere she was her husband's
right hand and helper. She wrote out or typed many
of his sermons and books, and her genius as a hostess
was a great help to him in his manifold hospitalities."
And he — what an exemplification he was of his own
description of " true married love with its endearments,
its boundless intimacy, and its profound underlying
mutual respect " (Grace and Virtue, pp. 124-125). He
was " the lover and the knight to the last." His was
the " unutterable spirit of absolutely loyal affection
shown just so far as to be unmistakable to his life's
partner and carried out into every detail." His " strong
tenderness over his wife," his " delicate respect and
consideration for her every need and every due only
grew and deepened with the years, ripening for
immortality."
Being such a husband, it is not surprising that he
was also a father whom his children greatly loved.
Two daughters were born to him. The elder, Mary
Emily Elliott, was born on November 17th, 1882; the
younger, Isabel Catherine, followed in February 1884.
To the father and mother the coming of these two little
ones meant the thinking out of the ideals upon which a
Christian home should be planned and built. It was
MARRIAGE AND HOME LIFE 87
obvious that tlicrc could be no mechanical copying of
the past, even though that past meant the old Vicarage
home at Fordington. But, allowing for the altered
circumstances which the passage of forty years had
brought, these two resolved to " carry on the old noble
reverence for Divine things, for the holy Day, for the
holy Book, for the worship of the Church, for the prayers
of the home." They resolved to " cherish with all the
ancient loyalty the ordered brightness of a life in which
Christ is ' the unseen Head of the family,' Whose
influence is felt and evidenced in everything."
Just because these were the ideals of the home, no
more happy home-life could be imagined than that in
which the two children " lived and moved and had their
being."
" Our father," writes his daughter Isabel, " must
have had a peculiar genius for entering into the world
of a child's imagination. In Fordington days he
showed this with his little nephews and nieces, and
there are letters to and from his nephew George — a
correspondence in which the nephew figures as Bishop
and his uncle as chaplain — showing this delightful
humorous friendship wdth small minds. He was
middle-aged when he married — both my parents were —
but on looking back I wonder at the way in which they
entered into our childhood's thoughts and feelings.
" Very early we realized the sacredness of ' the
Study,' and had a wholesome awe of my father in his
busy w^orking hours. With all his love of us he was
strict, and the Study was not a place to run in and out
of at will.
"But when he came out of the Study we found him
the delightful and amusing companion. He teased us
unmercifully, as he used to say, yet never unkindly,
trying, as I can remember, to tease us out of some fault
or habit rather than scold us out of it. He was to us
the raconteur of the best stories. During our early
years our mother was a good deal of an invalid, so that
it was our father with whom w^e went for many a walk.
What we specially looked forward to on these walks was
the telling by him of fascinating stories from Greek and
Roman history, such as ' How the Geese saved th^
88 THE LIFE OF BISHOP MOULE
Capitol.' He entered into and enlarged upon our
childish impersonations and flights of imagination with
the most delicious humour. To the end of his life he
would recall some of them with fresh amusement. He
would make for us delightful ' Nonsense Rhymes,' and,
later on, was the life and soul of a poetry game, if time
allowed him to join in it. He gave us many a happy
hour by reading aloud to us from Robinson Crusoe, Tales
of a Grandfather, and other books, which he had loved
in his own childhood. We loved them too, and the way
in which he read them made them twice as fascinating
to us. He early read to us good poetry — Cowper,
Wordsworth and Tennyson chiefly — and encouraged us,
both by daily example and by precept, to learn by heart.
He was a keen and strong swimmer, and delighted in
rowing, and he took infinite pains to teach us to do the
same. On fine nights nothing pleased him more than
to take any of us who could come into the Ridley Garden
for a gaze at the stars. His walks and talks and readings
aloud, his visits with us to Trinity College Library and
King's Chapel (where we always went for the afternoon
service on Christmas Day) can never be forgotten. Our
wholesome awe of his displeasure never interfered with
all this.
"Busy as his Sundays were, he always found time to
give to us. He carried on to a large extent the strict
observance of Sunday, which had been the rule at
Fordington. But Sunday was not a dull day to us.
When we were old enough to come down to breakfast,
at the close of the meal he would suggest a subject, such
as ' Light,' and all the table would think of a text
containing the subject word. At lunch he would fetch
his ' Times of Day ' Atlas, giving the time in different
places all over the world, and each of us would choose a
special place and think of what time it was with a
missionary friend there, and what he or she might be
doing. Of course China, ' eight hours ahead,' and the
doings of his brothers there, would be one topic, and the
many Ridley men and other friends in the mission field
supplied plenty of others.
'' After lunch he would read aloud to us the PilgrirrCs
Progress — both parts — The Holy War, and similar books.
The strict rule about Sunday reading was never irksome,
even when wc came to more grown-up years, because
Mrs. handle V MOULE '^nee Elliott),
From a miniature.
MARRIAGE AND HOME LIFE 80
our father's bc«aiitiful reading aloud and the interesting
missionary magazines and other books provided for us
made us enjoy Sunday reading. After tea came our
children's time for hymn-singing, and I still remember
the enjoyment with which he used to sing with us. lie
always had a special love for hymns — a love which only
increased with the years.
*' It was a great pleasure to him whenever possible
to attend his old College Chapel on Sunday mornings.
When we were old enough we used often to go with
him. After the Ridley Chapel had been built, a service
was held each Sunday afternoon at 4.45 p.m. This he
always took himself before going on to preach at
Trinity Church ; we regularly attended it, and from time
to time other friends joined us."
" Gathering up these childhood memories of my
father," writes his daughter, " my impression is of one
to whom, in all his manifold activities, and wdth all his
delightful humour and his interest in whatever was best
in secular life and thought, God w^as always first. I
hardly know how to put it otherwise. It was not that
he was always talking about religious things — far from
it. He had a certain shyness of speaking of the things
he cared for most with those whom he loved best. It
was the same with my mother : with her, too, God came
first. And wdth both, as we well knew% God's Word
came first in their reading. We knew, too, half uncon-
sciously then, w^hat they told us in later years — that
from the first they had determined that their children
should, if possible, never hear them say an unkind word
about any one."
Happy children, who had such parents and such a home.
Not that they had this home all to themselves. Never
was there a more hospitable house. Guests were con-
tinually coming for a night or a week — missionaries,
speakers, friends. Scarcely a day passed without men
coming in to meals. The w^eekly " At Home " generally
meant a crowded drawing-room. Mrs. Moule used to
invite Girton and Newnham students to her house, and
asked various interesting people to meet them. To all
the Principal and his wife were delightfully kind and
"welcoming hosts. It was always good to be there.
90 THE LIFE OF BISHOP MOULE
Appendix to Chapter VII
The following letter to his nephew, G. T. Moule,
illustrates both his keen sense of humour and his
prowess in " a poetry game."
Cambridge f October 7th, 1880.
" My Dearest ' Bishop,'
" This is indeed good news. England will yet
be what she ought to be. So-called intellectual pursuits
have too long deceived us into a belief that they stood
first in the educational plan. May we not hope that
the day will come when they will stand nowhere ? Here
in this old-fashioned spot, a feeble and spasmodic effort
in their favour seems to be still making ; but it is a mere
question of time. After all, Lord Harris shows that
cricket is quite as valuable as an intellectual discipline
as it is, no doubt, as a physical. Thank you for every
word of his valuable remarks. Do not waste a thought
on Commentaries and second editions in an era like that
now opening. Be a man of your own time.
" I shall close this wise letter with two wise poems,
composed at Crambo by myself.
" What will be the next tune sung at ' the European
Concert ' ? (nouns. Vampire-bat and Coxcomb).
The tune of the coxcomb, so proud of his skill
In making that worse which already was ill ;
Or the tune which the Vampire-bat charmingly sings
As he waves o'er the victim his rwss-leather wings ;
Or, however, a tune — whether solemn or jerky —
Fit to cause the demise of old cow or old Turkey.
" Will W. E. G. consent to eat humble-pie ? (nouns,
Metaphysics and Aquarium).
To answer this question, and answer it pat,
Needs no metaphysics nor nonsense like that ;
As sure as Aquariums are dwellings for fish,
As sure as a pie was e'er served in a dish,
As sure as the censor of Austria's crimes
Sung her praises as loud, when it suited the times,
So sure will dear William (at least so think I)
Dine again and again off this excellent pie,"
CHAPTER VIII
RIDLEY HALL
Nineteen years of Ilandley Moule's life were centred
round Ridley Hall at Cambridge. Something must
therefore be said as to the origin of the Hall, and the aim
and purpose of its founders.
The Ritualistic controversy is now ancient history,
but in the 'seventies it was a burning question. The
extremer men of the new party had made clear that
their purpose was to go behind the Reformation and to
assimilate both the doctrine and the ritual of the Church
of England to those of Rome. Loyal Churchmen felt
it laid upon them to provide positive teaching which
would set forth the sound Scriptural and theological
foundations of the Evangelical faith and practice of their
Church as seen in Prayer-Book and Articles. This was
one purpose before the founders. There was another.
In the year 1872 an anonymous work was published —
Supernatural Religion — which attacked the genuineness
and authenticity of the Books of the New Testament
on professedly historical grounds. Professor (after-
wards Bishop) Lightfoot, in a series of masterly articles
in the Contemporary Review (1874-1877), demonstrated
its slipshod methods and the unhistorical handling of the
early Christian literature upon which it professed to
found its arguments. The book has long since passed
into oblivion, but it was a second contributing force
which led to the foundation of Ridley Hall. The idea
of establishing, at Oxford and Cambridge, Halls for the
training of graduates who desired to take Holy Orders
first took shape in the mind of the Rev. E. H. Carr.
These Halls were to be the practical answer on the one
91
92 THE LIFE OF BISHOP MOULE
hand to Ritualistic, and on the other to RationaHstic,
propaganda. In them were to be equipped with soHd
learning the Evangelical clergy of the future. Mr. Carr
found congenial spirits in the Rev. W. H. Barlow (then
Principal of the C.M.S. College, Islington, afterwards
Dean of Peterborough), the Rev. Henry Wright, Hon.
Sec. of the C.M.S. , and Mr. Sydney Gedge. Moreover,
about this time (1874) Bishop Perry came home from the
diocese of Melbourne. A man of great ability, Senior
Wrangler, and in the First Class of the Classical Tripos
in 1828, Fellow and Tutor of Trinity, and first Bishop of
Melbourne (1847-1874), he had, as far back as 1846,
published a pamphlet pointing out the obligation of the
University of Cambridge to provide efficient education
for candidates for the ministry. To this pamphlet
has been traced the establishment, ten years later, of
the Voluntary Theological Examination, which, it will
be remembered, Mr. Moule took in 1865. It is not
surprising that as soon as the project of Theological
Halls was put before Bishop Perry, he threw himself
heart and soul into the enterprise. When Ridley Hall
came into being he became the first Chairman of its
Council, and held that position until his death in 1890.
In 1875 or thereabouts Mr. Carr called to see Mr.
Moule, then Senior Dean of Trinity. Professors Light-
foot and Westcott were invited to meet him, and he
unfolded to them his cherished plan of a Theological
Hall for Cambridge. A little later the Rev. Henry
Wright met Mr. Moule and others at Trinity Vicarage,
then the home of Professor Birks. In " A brief Record
of my own period in the history of Ridley Hall " ^ the
Bishop in 1909 wrote : " I confess that my own view at
that time was largely sceptical. I doubted whether
such a Hall would be successful at Cambridge. But
men of greater faith and hope worked on." In 1877
Wycliffe Hall was opened at Oxford, and the Cambridge
men, whom Mr. Carr had inspired with his ideal, resolved
^ Quotations in this chapter, when not otherwise noted, are
also made from this " Record."
RIDLEY HALL 98
to carry out a parallel enterprise in good earnest. They
raised over £20,000, seeured the present admirable site,
and on October 17th, 1879, the memorial stone, now part
of a pier of the main gateway, was laid. Bishop Perry
conducted the service. Several Heads of Colleges and
Professors were present at the laying of the stone or at
the subsequent luncheon. Lightfoot and Westcott
were engaged at a meeting of the Revision of the New
Testament Committee, but Professor Lumby " could
promise their hearty co-operation in the scheme." Mr.
Sydney Gedge, Canon Ryle (afterwards Bishop of
Liverpool), the Rev. W. H. Barlow and others repre-
sented its promoters. Mr. Gedge explained that the
object of the Hall was to provide special training, after
graduation, for clergymen, such as was provided for
lawyers and physicians in view of their respective
professions. They had chosen Cambridge because they
did not want the training to be in any way narrow. Men
would have the advantage of attending Professors'
lectures and using the University Library. Socially
they would retain their College associations and still
mix with men of all modes of thought. It was hoped to
provide this training on economical lines.
The building being now fairly under way, the question
as to who should be the first Principal inevitably came
to the front. From the first there seems to have been
no doubt as to the one who was best fitted for that
position. Mr. Moule, as we have seen, was " far away
in a Dorset curacy " in 1879, but his father's death in
February 1880 and the immediate appointment of the
new Vicar set him free, and the same month brought the
first offer of the post of Principal. He did not then feel
free to accept it ; but in the following June the proposal
was renewed, and at the end of July he finally came to
the conclusion that he might " rightly venture to accept
Ridley Hall — the Lord in pity helping me." ^
Six months later " the first instalment of the buildings
was ready for use. It comprised the Lodge, the Library
^ From Diary.
94 THE LIFE OF BISHOP MOULE
with the rooms above it, and the Gate Tower. The
dining-room and the kitchen of the Lodge did duty also
for the Hall. The Library served not only for Lectures,
but for daily prayers." There were eight sets of rooms
for students. The opening was fixed for Friday,
January 28th, 1881. A service was held in Corpus
Christi College Chapel at half-past two. The Vice-
Chancellor and a company of distinguished men, Heads,
Tutors and Fellows of Colleges, with many friends of
the new venture, were present. The preacher was Sir
Emilius Bayley (afterwards Laurie). After the service
the company proceeded to Ridley Hall and a meeting
was held in the " Edward Carr " Library at four o'clock.
The room was crowded — quite one hundred and twenty
persons being present. The Vice-Chancellor (Dr. E. H.
Perowne, Master of Corpus) presided, three of the four
Divinity Professors were present (Westcott, Hort and
Swainson), the fourth being absent from Cambridge at
the time. The Public Orator, Mr. (later Sir John)
Sandys, was also there. Dedicatory prayers were offered
by Bishop Perry. The Master of Pembroke, unable to
be present, sent through the Vice-Chancellor a message
of " thorough sympathy," and added how thankful he
was that the Council had selected Mr. Moule to be
the first Principal. The Vice-Chancellor and Professor
Swainson expressed their cordial concurrence in this,
and heartily wished Mr. Moule many years of happiness
and usefulness in his important office. Mr. Moule him-
self spoke briefly, expressing his trust that he would
be able to carry on the work of the Hall in the spirit
indicated in the sermon of that afternoon : the spirit,
namely, of respect for the convictions of others, while
yet of defmite adherence to their own convictions
of Divine truth. Professor Westcott, at Bishop Perry's
special request, spoke briefly at the close, expressing
his hope that the Hall would make good progress under
the Principal whose services had been so happily secured.
St. Luke's Day (October 18th) 1882 saw another long
step forward in the development of the work of Ridley
RIDLEY HALL 95
Hall. Already in January 1881, when the Hall was first
opened, " enlargement was in the air." Two large
gifts had been received, whieh deeided the Couneil to
complete at once the whole of the architect's plans for
the buildings which form the present east front. " So
the workman's spade, trowel and hammer were always
with us from the very first until the second opening day,
when the fine dining hall, the Common Room, the
kitchens and porter's lodge, the Vice-Principal's
rooms (afterwards the Bursar's) and twelve additional
sets of students' rooms were dedicated for use. At
1.45 a service was held in Trinity Church, at which Dr.
Boultbee preached a noble sermon." Bishop Perry
presided at the inaugural meeting at 4.0 p.m. The
Principal reported that thirty-two students had been,
or were now, resident at the Hall since the first opening.
Moreover about tw^enty non-resident students had
availed themselves of the lectures. Seventeen students
had been ordained. He described a day at the Hall. A
successful meeting for undergraduates followed in the
evening.
During the Term that followed fourteen students were
in residence. At that time a course at a Graduate
Theological College was the exception rather than the rule.
" Moreover, in those days it was not without a cer-
tain sense of venture that a man entered Ridley Hall.
There was much friendly feeling, but there was also a
good deal of prejudice. That very autumn, however,
events occurred which permanently altered the position.
Messrs. Moody and Sankey came to Cambridge for a
Mission, primarily to the University. . . . Through
His servants God worked indeed. Among the scores
of true, deep, lasting conversions w^ere not a few of men
well known and of powerful influence. . . . And now
it became my privilege to get inquiries about entrance
more and yet more, and from men whom it was a joy
to welcome. . . . The Hall struck a root then into
Cambridge Christian life which, please God, shall never
be disturbed. . . . The twenty rooms w^ere soon
permanently full, and lodgings were habitually needed
96 THE LIFE OF BISHOP MOULE
to supplement them. Within my period we once and
again had forty or more men in residence."
This led to fresh material developments. In May 1890
the Principal was talking to a Cambridge graduate.
He stated his growing conviction that the lack of a
Chapel was a serious drawback. There, as they stood,
his friend answered : "I should like to give a Chapel."
And give it he did. Almost all its fittings were in like
manner gifts in token of affection for the Hall and all
that it stood for in men's lives. And then, as soon as
the gift of the Chapel was announced, the Council
resolved to build at the same time a new block, giving
ten more sets of students' rooms and a double set of
rooms for the Vice-Principal. The new building was
ready for occupation by October 1891, and the Chapel
was dedicated in the following February.^ Thus, for
^ The Chapel is admirably proportioned. A striking feature
is the oaken " Corona " surmounting the octagonal turret in
the south-west corner. The fittings are of oak. The windows are
filled with stained glass. The figures present an historical
series of teachers of the Church, in accordance with a scheme
drawn up by Mr. Schneider, the then Vice-Principal, who also
superintended the whole work and gave three of the windows.
In the east window the central figure is the Risen Lord in the
act of teaching : St. Matthew, St. John, St. Peter and St. Paul
appear beside Him. In the north windows are figures of
Irenaeus, Origen, Athanasius, Chrysostom, Jerome, Augustine,
Bede and Anselm. In the south windows appear Wyclif,
Tindale, Luther, Melancthon, Cranmer, Ridley, Hooker and
Herbert. In the west window are figures of Leighton, Butler,
Simeon, Lightfoot ; while in the quatrefoils above are four small
portraits of missionaries — Henry Marty n, Krapf, Horden and
Marsden, representing respectively Asia, Africa, N. W. America
and Australasia — thus symbolizing the truth that sound Church
teaching will issue in the carrying of the Gospel to the four
quarters of the globe. The Chapel was seated normally for fifty-
two persons, but by utilizing every possible space at two Reunions
as many as one hundred and thirty were provided for. (It has
since been enlarged.)
Here daily Morning Service was held at 7.30 a.m., and on
Saturdays Evening Prayers at 10 p.m. On Sundays a Corporate
Communion, with address, was held twice in each Term at 7.45
a.m. There were many other Communion Services in their own
College Chapels and elsewhere, which men wished to be free to
attend on other Sundays. And every Sunday afternoon at
4.30 or 4.45 a short Service was held with a Hymn and an Address
by the Principal.
Photo. G. F . Abraham & Sons.
HANDLEY C. G. MOULE.
About 1888.
RIDLEY HALL 97
the last seven and a half years during which Dr. Moule
was Principal, Ridley Hall was fully equipped with all
the necessary buildings ; thirty sets of rooms were
usually in occupation and a varying number of students
were out in lodgings, but came in regularly for services,
lectures and meals taken in common.
Life at Ridley Hall was very busy and very happy.
And it centred round the Principal. His spirit pervaded
and permeated the w^hole. Handley Moule was at this
time in the prime of life. He gave himself without
stint to the varied duties which fell to his lot. It
was amazing how much he could put into his waking
hours.
His day began early. However tired the night before,
he was up at 6.30 a.m. that he might keep his " morning
watch " w^ith God. He had found that he could pray
best walking up and down the garden path, and morning
by morning, before Chapel, he could be seen pacing up
and down, communing with his Father in heaven.
" How can you lie in bed, with that dear old saint walking
in the garden there? " was the remark often made to
some slack member of the Hall, as the speaker watched
his Principal at his devotions.
The Chapel bell ceased at half-past seven. ** Who
that was present will ever forget those early morning
expositions of the Greek Testament in the Chapel?
The Principal, book in hand, holds up each word,
whether of St. Paul or St. John or of our Lord Him-
self, and examines it with the critical eye of the scholar
and the loving insight of the saint."
Breakfast followed in Hall. Here the newly arrived
student as a rule began to make discovery of a side of the
Principal's nature which hitherto he had not suspected.
As Canon David Walker puts it : " Twenty young men
at one table, healthy and sharp-set, all very good
friends, are sure to be merry." But what about the
Principal ? Would he appreciate merriment ? '' There
he was, at the head of the board, the brightest, wittiest
and most laughter-loving of them all." Conversation
H
98 THE LIFE OF BISHOP MOULE
at breakfast and at dinner never flagged or failed to go
with a swing at the upper end of the table when Moule
was present. The men listened all the better to Greek
Testament readings and Lectures because they had found
in their Principal a man with a keen sense of fun and an
infectious laugh.
At nine o'clock Lectures began. At first the Principal
lectured two hours a day, but in 1882 he had the help
of J. Armitage Robinson as Lecturer, and in October
1882 came his first Vice-Principal, while in 1888 a Bursar
and Lecturer was added to the Staff. In the end the
Principal's lectures were confined to Doctrine (Creeds
and Articles) three times a week, Prayer-Book once,
and pastoral work and sermon-composition on the
Saturday.^ All the Principal's stores of learning and
acuteness of thinking were brought to bear. The only
criticism ever made was that Mr. Moule's keen sense of
the devotional and practical values of the truths lectured
upon gave his lectures at times too homiletical a flavour
for students whose chief anxiety was to pass the Bishop's
examination.
After Lecture hours there were frequently private
interviews with men, and the daily round of study,
writing and correspondence. Busy man as he was, he
was always accessible to his students, and nothing could
exceed his kindness and sympathy in cases of ill-health
or bereavement, or, in fact, trouble of any kind. Many
a man of limited means found that sympathy take very
practical shape. Not only did the Principal for many
years collect and manage a Students' Aid Fund, but he
contributed liberally to it himself out of his own limited
income. Lunch and tea were private meals, alike in
the Hall and in the Lodge, but men were continually
being invited to take these meals at the Lodge enfamille.
The interval between these two was spent day after day
in walks with one or other of the residents at the Hall.
Those walks to Grantchester or Coton or Madingley were
1 What these latter Lectures were Hke may be gathered from
that fine book : To My Younger Brethren.
RIDLEY HALL 99
of the greatest possible value ; men wlio were wrestling
with all sorts of problems, theological and practical,
found their Principal a most kindly counsellor and
guide.
" Baptism walks," writes an old Ridley student of 188G,
" were quite a common thing in my day, and many can
thank God for the delightfully sympathetic way in which,
during these walks, he cleared up difficulties."
Another writes :
" If a man had the faintest desire to improve his
outlook, he had his chance. It might come after lunch-
ing at the Lodge, or while doing the ' Grantehester
Grind.' There was no assertion of authority; all was
unaffected and mutual; he w^ould impart all kinds of
interesting thoughts and receive our contributions to the
discussion as though they were of respectable value.
He suffered us gladly, seeing he himself was wise."
The men met their Principal again in Hall at dinner.
The day ended with Prayers at 9.45 or 10 p.m., held as
a rule in the Library, but from 1892 onwards on Saturdays
in the Chapel. During Term his every spare minute
not needed for the College was filled up with work for
Trinity parish — sermons, classes, and visits to the sick —
or in forwarding some good work in town or University.
Sunday evenings at the Lodge were a great institution.
The Principal and Mrs. Moule threw their doors open to
University men. " Who will ever forget the Sunday
evenings, when the Principal's drawing-room was
packed to overflowing wdth men from every College
and the prayer, as full almost of poetry as of
passion, with which the evening was brought to its
close?"
Side by side w4th the Principal worked loyal colleagues
— Vice-Principals and Bursars. They lectured on the
Bible, Church History and Apologetics. They were
nearer in years to the men, and could not only share the
Principal's burden of teaching, but also in friendly
intercourse with the members of the Hall act as a link
100 THE LIFE OF BISHOP MOULE
between the two. There were three Vice-Principals in
Dr. Moule's time.
P. Ireland Jones, the first student to enter his name,
was also in effect the first Vice-Principal. After two
years' valuable w^ork at Ridley (1883-1885) he went out
to India as a missionary, and has since filled many
important posts in connection with the C.M.S.
G. A. Schneider was twice Vice-Principal, first in the
October Term of 1882, and then from 1885 to the end of
1897. In the interval he was Professor of Divinity in
Trinity College, Toronto. His thirteen years of service
were of immense value, both to the Principal and to
the men. He is now Librarian of Gonville and Caius
College, and since his retirement has done a great deal
of work in unofficial ways.
J. Battersby-Harford (at that time Harford-Battersby)
was Vice-Principal during Dr. Moule's last year and a
half, and served in a similar capacity with Dr. Drury
for a further year and a half, until his appointment as
Principal of the Midland Clergy College (which in 1902
was merged in the Ripon Clergy College). He is now
Canon Residentiary of Ripon.
There were two Bursars and Lecturers during the same
period, both having first been Students at the Hall.
George Nickson (1888-1897), after ten years' strenuous
service (for he was at the same time Curate of Holy
Trinity, Cambridge, and then Vicar of St. Benedict),
went to Liverpool as Vicar of St. John, Fairfield, became
Bishop of Jarrow and Canon Residentiary of Durham
(1906), and since 1914 has been Bishop of Bristol.
C. Lisle Carr was Bursar from 1897 to 1902, being thus
two years with Dr. Moule. He became Vicar of Great
Yarmouth in 1912, and Archdeacon of Norfolk in 1916,
Vicar and Archdeacon of Sheffield in 1920. He is now
Bishop of Coventry.
In addition to the Lectures of the regular Staff,
special courses were given by visiting Lecturers. Chan-
cellor (now Sir Lewis) Dibdin, for several years lectured
on Church Law, and at a later date Mr. (now Sir)
RIDLEY HALL 101
Montague Barlow did tlic same. Very praetical
Lcetures they were — about marriage and burial laws,
and the hundrcd-and-one questions that may arise in
a parish. Then the Rev. J. P. Sandilands for two or
three years lectured on Voiee Production. He was an
enthusiast on the subject, and some of his methods and
exercises were somewhat weird and awakened the
merriment, as well as improved the vocal powers, of the
students. At another time Mr. Elwin held forth; he
was a teacher of Elocution, and he felt it was his mission
to teach the younger clergy how to speak properly. He
claimed (amid laughter) that the Archbishop of Canter-
bury was alive to the importance, as well as the impossi-
bility, of his task ! Had not his Grace crossed the road
on a muddy day to say : " Well, my dear sir, how are you
getting on with the clergy? Can you really make
anything of them ? " At a later date the Rev. J. Gilbert
Dixon (then Vicar of St. Andrew the Less) gave regular
lectures on Elocution.
Members of the Hall gained much from all these
lecturers. At the same time they gained almost, some-
times quite, as much from their fellow-members. Douglas
Hooper, Douglas Thornton and men of that stamp
could not fail to exercise a very strong influence. Two
institutions started and carried on entirely by the
men themselves may be mentioned. The first was the
Ridley Hall Morning Watch Union. Members signed
the following declaration : "I will endeavour, God
helping me, to set aside at least twenty minutes, and if
possible one hour, in the early morning for prayer and
Bible study, and also a short but uninterrupted time
each evening before retiring to rest." The second was
a brief Midday Prayer Meeting held daily at the close of
the morning's work. These two institutions were in
accordance with the principle which Moule deliberately
adopted, not to impose many rules, but to call upon
men to make rules of life for themselves. Most heads
of Theological Colleges believe that rules, imposed
by authority, are necessary for the average man and
102 THE LIFE OF BISHOP MOULE
that the habits so formed will endure in after-life.
Moule was convinced that the only rules worth having
were rules which a man made for himself. With the
best men this succeeded admirably and, if for weaker
men it was not so good, what is that but to say that no
one method — neither rules nor lack of rules — will suit
every one or make a man better than he wills to be.
The position of Ridley Hall made it easy for its
members to keep in touch with University life. They
were encouraged to attend their own College Chapels
on Sundays. Some of them attended Professors'
lectures, especially those of Dr. Westcott, Dr. Swete and
Mr. Gwatkin. Men like Hooper and Thornton kept in
close relation with the younger men who carried on the
work in the Colleges, and gave them all the backing they
could.
But also the University came to Ridley. From time
to time men were invited to the Hall to hear Bishop
Hannington or the veteran Miss Marsh or Mrs. Garnett,
the founder of the Navvy Mission. In the 'nineties
hardly a year passed without a gathering being held in
connection with the Cambridge Inter-Collegiate Christian
Union. 1 (Tea and coffee at 8.15 in the Common Room,
meeting at 8.30 in the Dining Hall.) Sometimes this
would be in the October Term, when many Freshmen
would be invited, and the Principal and other speakers
would address the two hundred men who would fill the
Hall to its utmost capacity. On three occasions the
date was near the end of the Lent Term. The inter-
University Conference in these years came to Cambridge,
and, in each case, on the first evening a reception was
held at Ridley. Thus worthily did Ridley Hall play its
part in the life of the University.
1 See p. 114.
CHAPTER IX
THE RIDLEY FELLOWSHIP
Five hundred and one men passed through Ridley
Hall during the period in which Dr. Moule was Prineipal.
" Of these," he wrote in 1909, " more than one
hundred went to the foreign field, and among them not
a few of the very noblest Christian men whom I have
ever known." But he would not for one moment have
allowed it to be inferred that the four hundred who went
into the home field Avere to be counted worthy of less
honour. He closes the " brief record " of 1909 with
these words : "I would fain linger over the colleagues
and student friends who so richly people for me the
memories of Ridley. But I can do no more than allude
to a few of them here — my Vice-Principals, Ireland Jones,
Schneider, Harford-Battersby ; my Tutors and Bursars,
Nickson, Carr; my athletes, Bristowe, Swann, Beau-
champ, Polhill-Turner, Douglas, Adams ; my scholars,
Gregg, Tait, Wright, Garland ; my saints, men eminent
among their Christian fellows for power won by work with
God, Hooper and Carless and their likes ; my pastors,
Colson, Stone, Sharpe, Woods and many, many more ; my
missionaries, from Ireland Jones and the China three to
young, ardent, far-seeing Douglas Thornton ; my Bishops,
Lander, Gill, Nickson, Molony and others, the first two
being Moody's converts in 1882 ; my friends, a list past
record, friends working still or removed already into
bliss, for ever with the Lord. For myself, nothing in
what remains of life can ever be like Ridley Hall, my
beloved home and charge of eighteen years and over,
sacred to me by countless ties of friendship, of love,
of memory and hope; the very walls and trees, let be
the hands and hearts, dearer to me even than I know."
In the retrospect just quoted Moule makes reference
to his colleagues. No one could have wished to serve
103
104 THE LIFE OF BISHOP MOULE
under a chief more considerate, courteous and affec-
tionate. His gratitude for what was, after all, but duty
willingly done was almost embarrassing.
" Never shall I forget," he writes to G. A. Schneider
in 1883, " the invaluable help you gave me in exceeding
need last October Term," and so it was with all his
colleagues. One evening every week during Term they
met for counsel and for prayer. Nor was their inter-
course confined to the intellectual and spiritual sides
of the work : there was a side of good fellowship and
fun, which continually lightened their labours. Here
is an amusing quatrain sent by the Principal to his
Vice-Principal in 1893 on an occasion when he was
temporarily hors de combat through influenza :
EPHORUS SYNEPHORO
We share the charge of Ridley's walls,
An influential Two ;
To me the influenza falls
The influence to you !
On another occasion (1888) he sent Mr. Schneider the
following jeu d'esprit, written on a postcard. The card
has been torn and the last four lines are too incomplete
to be printed.
A SOLAR MYTH
(With countless apologies to R. D. A. — H. Esq., M.A.)
Mysterious name in which we see combined
The Chasing ARCHER and stiU flying HIND,
Sure through thy double singleness there run
Primaeval truths and legends of the sun.
Thou art no sign of warm and breathing man.
Cabined in personality's dark span,
But thou dost rather mean the eternal race
Of Day and Darkness through the fields of space !
At red Aurora's call the Matin God
In thee prepares to mount his airy road,
With arrowy rays the antler'd clouds assails,
And drives them on the path of rising gales.
A reviewer of one of his books spoke of Mr. Moule
as " that avis rarissima — a thoroughly instructed
theologian." In his next letter to G. A. S. he signs
himself " Avis rarissima — the Dodo."
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THE RIDLEY FELLOWSHIP 105
There was nolliin^ incongruous in his eyes between
such sallies of laughter-loving wit and the gravest
concerns of the Spirit. Here is a letter written to a
colleague, going forth to missionary work in Calcutta :
"... The Lord granted me a very blessed time in
prayer last night, in a sight of the blissfulness of the fact
that He by the Spirit is in me, as well as for me. I
could understand St. Peter's ' joy unspeakable and full of
glory ' ; yes, it was even in me by His gift. And now
through an overflow^ing morning the deep, calm rest of
belonging to Him and of His in-ness in my poor soul
is mine, for every call and care. And He will, I believe,
keep it so, as I draw on Him. Now I solemnly and
brightly say to you, who know Him, I think, better than
I do, all, ALL this is yours, amply, richly, momentarily.
' Thou w^ast enriched in Him.' "
From colleagues we pass to old students.
The Hnks of affection and true regard which bound
teachers and taught together in one happy fellowship
at Ridley Hall were not such as could be broken by the
mere fact that each year saw those taught go out from
its walls to take up their work in all parts of the world.
The postman's bag day by day bore to the Principal's
door letters from old students, and day by day there
went forth in reply letters w^hich were treasured by their
recipients as cordial and refreshment to the soul.
Nothing gave Handley Moule more cheer or awakened
quicker response than to hear of spiritual blessing
poured out upon the labours of his " younger brethren."
And when at other times they wrote " to prove him with
hard questions " he gladly gave them his best in reply.
The following extracts from letters to Prebendary
M. Y. McClean will illustrate this.
''September 14th, 1897.
" You refer to the problem how to handle ' Church
principles.^ It is one of the most difficult that meets us.
It would be easy on the one hand to put it quite aside.
It would be easy on the other to say absolutely untenable
things about the claims of a national and Episcopal
106 THE LIFE OF BISHOP MOULE
Church. . . . Between the two, as so often, hes, I
take it, the road of the true theory. But then the
difficulty is to make that theory the least tangible to
the average uneducated mind. How shall we bring
before that mind effectually the general claims of order
and cohesion ? How shall we make it realize the fulness
and balance in the teaching of our reformed Church,
with the saving Gospel ' placarded ' at its centre, and
the great secondary truths in order round it ? For me,
nothing shall ever tempt me to hint that a believing
Dissenter cannot be personally as near the Lord, as full
of the Spirit, as clear in his hope of glory, as the average
Churchman; and, of course, to average untaught
minds scarcely anything else will seem gravely important.
... I believe the best way of all is to make the common
people feel that there is no place like the church to go to,
to hear the old Gospel of the Grace of God preached
straight to their hearts and lives, their sins and sorrows,
and let the worship of the church meantime be reverent,
simple and real, and they will feel the magnet in a way
that will be better than many arguments."
" December 21st, 1898.
" I am entirely of your mind that a good part of our
duty is to take heed not to commit real omissions of
really prescribed duty, in loyalty to the Prayer-Book.
Had I a parish of my own, I should anxiously seek to
hold daily service (and certainly Saints' day services),
if fully assured that this would not, under modern
conditions, hurt still more important work. If I felt
that, I should hold myself free not to have it, in full
view of the wording of the Preface, the practice of three
and a half centuries (during which no Bishop has out
and out compelled it) and the development of pastoral
duties in that period. ... I go the whole way in the
desire to get evangelicals — not to wear their hearts
out over rubrics, when the Gospel of the Grace of God
cries out for unfolding — but to be painstaking and
reverently careful."
" October 20th, 1900.
"... I have few greater happinesses than when
I find myself in spiritual oneness with a Christian from
whom, on grave subordinate points, I differ. ... I am
amply sure that full explanation may greatly reduce
THE RIDLEY FELLOWSHIP 107
tlic area of real disagreements. On tlie other hand,
I am quite unable to eoneeal from myself the patent
fact that an able . . . enterprise is on foot to rehabilitate
in the English Chureh a type of thought and worship
alien an fond from that of the Reformation, and which
has little divergence in principle from the Roman
conception except on the point of the extreme Papal
claims. And this compels an attitude of reserve and
anxiety, w^here every personal wish would be for heart
to heart rapprochemcni on the footing of love to Christ."
But delightful and helpful as letters from absent friends
can be, they are not the same thing as intercourse face
to face. It was natural therefore that a demand should
soon arise for the renewal of intercourse in the old
haunts. Accordingly in 1884^ was held the first of a
series of Triennial reunions, which continued unbroken
until 1912 and which recommenced in 1920. The first
six wxre held under Dr. Moule's regime, and they afford,
in addition to their immediate value, a useful gauge as
to the growth of the w^ork at Ridley. In 1884 the number
of past residents on the Register was forty-five : in 1887
it had risen to 150; and the numbers at the end of the
next four Triennial periods were approximately 230,
300, 400 and 501. In 1920 they exceeded 1300.
These reunions were seasons of untold pleasure to
the Principal, though they w^ere also seasons of heavy
demands upon his time and strength. While other
senior men took their part in giving addresses, the
Principal necessarily took the lion's share. And what
addresses they w^ere ! How they lifted up hearts and
minds to God in Christ ! It is suggestive to note some
of the themes upon which he dwelt :
1884. " God and the Word of His Grace " (Acts
XX. 32).
1887. " He walked with Me " (Mai. ii. 6).
1890. " The Fulness of the Blessing of Christ " (Rom.
XV. 29).
1893. " He that believeth on Me, out of him . . .
rivers of living water " (St. John vii. 38).
108 THE LIFE OF BISHOP MOULE
1896. " They dwelt with the King for his work "
(1 Chron. iv. 23).
1899. " Power with God and with man " (three
addresses from Gen. xxxii. 28 and Phil. iv. 10-13).
As the years passed by the Triennial Lists, issued
with the reports of the reunions, afforded evidence
also of the way in which the influence of the Hall was
reaching out to all parts of the world. In 1884 three
men were already at work in the mission field; in 1887
the number had risen to fifteen; in 1890 to thirty,
and finally in 1897 to seventy-two, without counting
those who after service abroad had died or returned to
work in England. There were representatives of Ridley
Hall in all the great mission lands of the world. These
were about one-seventh or one-eighth of the men who
had passed through the Hall. What of the others?
A statement made by the Principal on January 28th,
1891, shows how they were employed at the beginning
of that year. The occasion was a dinner held at Ridley
Hall to commemorate the opening of the Hall ten years
before, when four out of the five Divinity Professors
and other distinguished men were present as guests.
The Principal said :
" Out of some two hundred and thirty men, the great
majority are now in English curacies (including nearly
every English diocese). Nineteen are incumbents in
England ; one a rector in Ireland ; five are or have been
engaged in Theological College work in England; one
is an ordained Master in a Public School in Scotland;
two are working on the Continent of Europe, one of them
as British Chaplain at Constantinople ; one is an incum-
bent, another a curate, in large Australian parishes;
one is head of the Bishop's Divinity School in Jamaica ;
and as many as thirty-three are missionaries to the
heathen or Mahometans, about ten of them being
educational missionaries. . . . They are dispersed in New
Zealand, Japan, China, India, Ceylon, Persia, Arabia,
Syria, Sierra Leone and Eastern Equatorial Africa."
The last list (1920) gives the names of nineteen
THE RIDLEY FELLOWSHIP 109
members who liad become Bishops, seven at Iiome,
twelve abroad. Since tlien Harrington C. Lees (Ridley,
1892-3) has become Archbishop of Melbourne, C. Lisle
Carr Eisliop of Coventry and B. Lasbrey Bishop of
Lagos. All but two of these were at the Hall under
Dr. Moule's regime.
One of the most interesting items in the programmes
of the reunions of 1893, 1896 and 1899 was the afternoon
meeting at which old Ridley men spoke on " Spiritual
Truths learned in the Mission Fields." Those who spoke
in 1893 were all three Principals of Colleges : W. J.
Humphrey, of Fourah Bay College, West Africa ; C. W. A.
Clarke, of the Noble High School, Masulipatam, and
P. Ireland Jones, of the C.M.S. Divinity School, Calcutta.
In 1896 H. S. Phillips represented India; G. K. Basker-
ville, Uganda; H. Carless, Persia. In 1899, of the three
speakers, R. B. Marriott and C. M. Gough had each
given seven years to India, and F. Melville Jones (now
Bishop) six years to West Africa. These were deeply
moving occasions, when the thoughts of men's hearts
were revealed and the living word of testimony pierced
to the recesses of soul and spirit.
There were also most valuable conferences addressed
by old Ridley men working in the home field. G. H.
Lander — who afterwards became Bishop of Victoria,
Hong Kong (1907-1920), and is now back in England —
and W. H. Stone (afterwards Prebendary of Wells)
spoke in 1893 on work among children and young people ;
H. F. S. Adams and P. Ireland Jones in 1896 dealt with
the comparative claims of the home and foreign fields,
and E. N. Coulthard and G. Nickson with sermons;
while in 1899 F. T. Colson and A. F. Ealand held forth
on " The Relation between Social and Spiritual Work
in the Ministry," and A. B. G. Lillingston (now Canon
of Durham) and C. Lisle Carr (now Bishop of Coventry)
on " The Clergyman's Study."
The love which the Principal poured out upon the
men he trained for the ministry drew out a corresponding
love for him on the part of his students. From time
110 THE LIFE OF BISHOP MOULE
to time this affection was expressed in practical form.
The tenth anniversary of the opening of the Hall was
made the occasion for the presentation of an illuminated
address to the Principal and of a small organ for the
Chapel. In 1894 the residents gave him a tricycle, a
gift which, though small in itself, yet evidently touched
him deeply by reason of the loving words which accom-
panied it. In 1897 his friends and old students presented
him with two portraits, one to hang in the dining hall
of Ridley, the other to be Mrs. Moule's personal posses-
sion. These gifts gave him " the greatest pleasure
possible," speaking to him, as they did, continually
of their affection for him. Every time he looked at
them he derived from them " strong and delightful
encouragement. ' '
The end of his work as Principal was now drawing
near.i March 1899 saw his election to the Norrisian
Professorship. In the following June came " an
immensely kind presentation of plate in the Common
Room," given by those who had joined the Hall since
the date of the Portraits.
Finally his consecration as Bishop of Durham was
made the occasion for the giving of yet other tokens
of unalterable affection and regard. On October 11th,
1901, a week before his consecration. Dr. and Mrs.
Moule went up to London and received at the hands of
old Ridley men, headed by the Rev. W. H. Stone,
the gift of Bishop's robes and ring, and a silver salver.
This presentation was followed later in the year by a
beautiful Service-Book for his use at Ordinations, and
a chair and two Arundel prints. The spirit in which he
received these gifts is shown in the following extract
from a letter which he sent to Prebendary Stone on
August 28th, 1901, from Thun.
" My dear Ridley friends, and you in primis, spoil me
with remembrance and affection. But I only too gladly
1 As early as 1887 he had been offered the Bishopric of
Sydney and Primaey of Austraha and Tasmania, but he had felt
clear that his post of duty was at Ridley Hall and at Cambridge.
THE RIDLEY FELLOWSHIP 111
accept the spoiling I It is so inexpressibly delightful,
at the very gravest crisis of my whole life, involving
such endings and such beginnings, to be remembered
and loved like this."
The official work at Ridley Hall ceased in 1899,
and 1901 took the Bishop away to the far north, but
he never forgot the beloved sphere of his earlier labours.
" Oh, Ridley Hall," he once wrote, " I could write to it
as Ridley wrote to Pembroke ! If I forget thee, thou
beloved Jerusalem of my memory . . ."
Bishop Moule was present by invitation at the reunions
in 1902 and 1906. He gave Greek Testament Readings
more suo and preached on both occasions. His theme
in 1902 was the call to " preach the Word " (2 Tim.
iv. 2), and in 1906 he laid down with tremendous
emphasis that if his hearers were to be worthy of the
name Evangelical they must preach the Evangel, and
that Evangel was " The unsearchable riches of Christ "
(Eph. iii. 8). He said this in no spirit of partisanship.
" With every year I live that spirit seems to me
only more deplorable, more profoundly alien from the
mind of Christ. More and ever more my soul is glad
to hail the Lord's image wherever it is developed. . . .
Our Lord has had purposes to fulfil through other types
of thought. Through them He has emphasized the
glorious dignity of worship, and the greatness (in their
place) of ordinances of covenant and grace — the high
functions (in their place) of speculative thought — the
call to social service. We must learn from each of
these; but our own distinctive w^ork, meant in its turn
to tell on the whole life of the Church around, is eminently
the proclamation of ' the unsearchable riches of Christ.' "
He ended with an appeal
"... to such an opening of our souls afresh to the
glory of the Son of God as shall animate and illuminate
our teaching with the very light of Life. . . . What we
want is the sermon whose masculine grasp upon Divine
principles is warmed into a contagious power by the
preacher's own possession of, and possession by, ' the
112 THE LIFE OF BISHOP MOULE
unsearchable riches of Christ.' We ministers of the
Word need a perpetual revival, an increasing new
departure, in respect of our own knowledge of Him."
Note. — In commemoration of the first Principal of Ridley
Hall, whose work set a permanent mark upon its character,
a Memorial Fund has been established for the endowment of
the Hall. A sum of £20,000 is required. It is hoped that all
who have received benefit from Dr. Moule's life, speech, or writings
will send a donation for the " Bishop Moule Memorial Fund "
to the Rev. H. G. Hooton, 11 Queen Anne Terrace, Cambridge,
or direct to Messrs. Williams Deacons Bank, 20 Birchin Lane,
E.C. 3.
H. C. G. MOULE, D.D.
Principal of Ridley Hall, Cambridge.
Presentation portrait. 1897. (At Ridley Hall).
CHAPTER X
UNDERGRADUATE MOVEMENTS AT CAMBRIDGE
(1870-1900)
It was an essential part of the duties of the Principal
of Ridley Hall that he should be in close touch with
those men among the undergraduates who were thinking
of taking Holy Orders. But, under God, Moule was
enabled to do more than this. He maintained very
close relations with those student organizations which
sought to link together for active Christian effort all
those who desired to follow Christ faithfully. Occupying
a detached position, standing in one sense outside the
various movements, he was yet in them, entirely sym-
pathetic, advising, guiding, seldom if ever interfering.
He was, in fact, the " governor " on the engine, an
ever-present influence, restraining and stimulating,
with the result that the level of religious life varied
but little.
A number of very earnest Christian men were up at
Cambridge about the time when Moule came back as
Junior Dean. As far back as the October Term, 1862,
there had been established an institution called the
Daily Prayer Meeting (generally spoken of as the
" D.P.M."), which formed the centre for active Christian
life and influence, and which was entirely officered
and carried on by undergraduates.^ This daily meeting
was held in two parts, each lasting for ten to twelve
minutes, led by one man, and consisting of hymn, a
short reading of the Bible (without comment) and
prayer. At first the times were 1.45 and 2.0 p.m.
Afterwards they came to be 12.45 and 1.0 p.m. From
1 See History of the C.M.S., Vol. Ill, p. 33.
I 113
114 THE LIFE OF BISHOP MOULE
1870 the meetings were held in a large room in Carpen-
ter's, All Saints' Passage. From twenty to thirty men
would be present at each part. On Sundays in the
earlier days the help of senior members of the Univer-
sity was called in. There was only one part, lasting
about twenty-five minutes, a short address or Bible
reading was given, and about a hundred men would be
present. Mr. Moule was one of those who gave this
most welcome help. The attendance at the D.P.M.
was a fairly trustworthy indication of the rise or fall
of spiritual life among Cambridge men from year to
year. In 1874 and the following years this spiritual
barometer indicated the presence of a very real spirit
of Christian love and zeal. Writing of the year 1874
Moule says : " The air, so to speak, seemed to be
wonderfully full of divine blessing, seen in deep con-
versions and strong co-operation for good."
A photograph of undergraduates and Dons engaged
in Sunday School woxk, taken in May 1874, includes
eighty members; another taken in the Lent Term,
1877, includes one hundred and sixty. Handley Moule
appears in both, together with three other Fellows of
Trinity.
The year 1876 saw the birth of the Cambridge Inter-
Collegiate Christian Union. It was really a committee,
consisting of '' representatives " from each of the
Colleges, formed for the purpose of " bringing about
closer union between men of different Colleges who were
engaged in working for Christ." It arranged and
carried through inter-university conferences, which met
alternately in Oxford and Cambridge, and an annual^
address to Freshmen in the October Term, which at firsl;^
was given in the Guildhall or the Corn Exchange by f
laymen, such as Sir Arthur Blackwood and Captain
(now Brig.-General) Owen Hay, or by clergy like Sholto
Douglas (afterwards Lord Blythswood) and Mr. (after-
wards Prebendary) Webb-Peploe. In 1880, however,
the address was given by Neville Sherbrooke in Great
St. Mary's; and in later years the C.I.C.C.U. went
UNDERGRADUATE MOVEMENTS 115
further and arranged for services every Sunday evening
in term time in Trinity Chureh at 8.30 p.m. For the
Freshmen's address invitations were taken personally
to every undergraduate, and there was an attendance
of from 800 to 1000 men.
In 1882 in place of the usual Freshmen's address the
C.I. ecu. invited the American Evangelists, Messrs.
Moody and Sankey, to conduct an eight days' mission.
The Rev. John Barton of Trinity Church, and other
senior men, signed the invitation. Mr. Moule signed,
" but reluctantly," for he feared that the University
would not be reached. The missioners came. The
mission lasted only eight days, but it is a question
whether ever any other mission has had such wonderful
results.^ At the first meeting the Corn Exchange was
packed — 1700 University men were present. A large
number were bent on mischief. The opening prayer
was applauded. Fun was made of the American's
pronunciation. The meeting seemed a failure. Yet
one of the rowdy leaders was converted three days
later, and others soon followed his example. The week-
day meetings were held in the Gymnasium. On the
Wednesday night those who wanted to know the salva-
tion of God were invited to ascend to the gallery reached
by an iron ladder in the centre of the Hall. Fifty-two
men, including several leaders, w^ent up, one after the
other, in full sight of all; the ice w^as broken, the
revival had begun. " In that curious Inquiry Room,
the gallery of the Old Gymnasium," Moule took his part
night after night in speaking to those who sought
spiritual counsel. He recorded in his Diary on the
Monday night : " Stayed to after-meeting — first I had
ever seen; " on Wednesday night "for ten minutes to
University meeting : afterwards heard that this meet-
ing was greatly blessed, fifty-two men in Inquiry
Room " ; on Thursday : " Wonderful address on sowing
and reaping : about thirty inquirers : spoke to one
1 See Life of D. L. Moody by W. R. Moody, pp. 306 ff. and
Cambridge Christian Life, No. 6 (1914).
116 THE LIFE OF BISHOP MOULE
Caius man ; " on Friday : " University meeting, deeply
solemn and full of blessing : gallery crowded afterwards
with those who had received, or desired, blessing : spoke
to Wadagaki the Japanese," ^ and others ; on the last
Sunday : " Grand University meeting in the Exchange :
great after-meeting : spoke to two men." He once
told a company of Ridley men how he was kneeling
next to Moody on the platform on that closing Sunday
night, when the latter asked all who had received definite
blessing at the meetings quietly to stand up, while all
kept their eyes closed, and how he heard Moody say
under his breath, as he alone saw the result : " My
God, this is enough to live for."
On the following Tuesday he records : "A very good
undergraduate gathering at Trinity Church: I spoke
on pardon as once and final in covenant, daily and
detailed in appropriation : stayed to after-meeting :
very interesting and happy talk with a Freshman; "
on Saturday : " 8 a.m. attended delightful Communion
at Trinity Church, 105 gownsmen present."
Finally, on Sunday (November 19th) he records that
after the evening service, at which he preached as
usual, he held " the first University Bible reading, in
the Vestry : Rom. viii. 1-3." Eleven were present on
this Sunday. The following Sunday " more than forty "
were present. In the following Lent and May Terms
he records attendances of from fifty to seventy-five at
this Bible reading, and we come across such entries as
this on Ash Wednesday : " At 7 a very remarkable
gathering of twenty-two Trinity Hall men, gathered
together by Douglas Hooper : ^ addressed them on
Eph. i. 13-14."
^ Kenzo Wadagaki was baptized by Mr. Moule in the following
month. Early in 1884 he went back to Japan as Professor in the
University of Tokyo.
2 Hooper was a man of outstanding character and power of
influence. A sporting man, the accidental death of a companion
on the way back from Newmarket brought him to his knees.
From that day his life was wholly given to God. He went to
East Africa about the same time that the Cambridge Seven went
UNDERGRADUATE MOVEMENTS 117
These last entries show how Moule kept fully in toueh
with the movement anion/i^st the undergraduates, and
we can well understand how subsequently many of the
latter came to him for guidance and training at Ridley
Hall. It was a wonderful time. The morale of more
than one College was lastingly raised by that week.
Scores of men were led to devote themselves to God,
who in after years were foremost in Christian service all
over the world. Three or four of them became Bishops.
Moody's mission in 1882 naturally led on to further
developments. The men, who had started in real earnest
upon the Christian life, were " keen " to know the full
possibilities of that life. They resolved to ask certain
men, who were known as speakers at the Keswick
Convention, 1 to come up to Cambridge in the following
year and to take a series of meetings from January 30th
to February 2nd. They secured the help of the Prin-
cipal of Ridley Hall. He received Mr. Bowker and the
Revs. C. A. Fox and H. W. Webb-Peploe as his guests,
he arranged a gathering of men at Ridley Lodge one
afternoon, and he attended some of the meetings, but
he was not yet prepared to throw himself whole-heartedly
into this movement.
A year later two much younger men, both in deacons'
orders, came by the invitation of undergraduate leaders
to hold an eight days' " holiness mission " in March
1884. Moule was not in any way responsible for the
mission, but he did feel himself under strong obligation
to guide and guard the young University men who
looked to him for teaching. He received accounts of
teachings at Messrs. Pigott and Oliphant's meetings,
which made him anxious. Consequently on the Friday
Mr. Barton and Mr. Moule conferred with the two young
missioners for two hours and a half on sanctification.
to China. Illness and privations wrecked his health, but even
when crippled, he laboured on until he had completed more than
thirty years' service. Moule felt a very deep affection for him,
and Hooper returned that affection.
1 See Chapter XI.
118 THE LIFE OF BISHOP MOULE
" I trust, usefully. Intensely anxious." On Sunday
evening he preached on " He is able to save to the
uttermost " (Heb. vii. 25). He spoke of the good which
he had himself gained in the past week and then of the
error to be avoided.
There might have been a disastrous split, if the leaders
among the men had not been met with sympathy as
well as warning. As it was, Monday morning saw a
gathering of at least 150 undergraduates at St. Benet's
at 7.45 a.m. for Holy Communion. J. T. Lang (the
Vicar), Barton, Moule and Pigott officiated. Moule
spoke on John xx. 16 : " Rabboni, which is to say.
Master."
Pigott in the following year returned to Cambridge
and held a number of meetings, in which he taught the
" eradication " of sin.^ And he was not the only one
who overshot the mark. This " perfectionist " move-
ment culminated in a Holiness Convention in 1886, in
which many of the most ardent men were led into
adopting unscriptural expressions. But in the autumn
of this same year most of these men had seen the error
of their ways, and at the beginning of the next Term
it was agreed that sinless perfection should not again
be taught under the auspices of the C.I.C.C.U.
But it would be a great mistake to exaggerate the
tendency to overstep the mark.
Long afterwards, looking back upon these years,
Bishop Moule wrote :
"That was a wonderful time; spiritual influences
were ' in the air.' For some few years the Christian life
at Cambridge, with which I was most connected, was
moved in an extraordinary measure and manner by the
^ Pigott's unbalanced mind led him from one extreme to another
until his name became a byword (see art. on Agapemone in
jEtic. Brit.).
Oliphant, on the contrary, has risen to be one of the most
honoured leaders of the Salvation Army on the Continent. He
has been given the C.B.E. for his devoted work among the British
Prisoners of War in Switzerland and troops in Italy. Dr. Moule
fre(iuently corresponded with him, and sent him many of his
books.
UNDERGRADUATE MOVEMENTS 119
deepest inquiries and aspirations. The watchwords of
surrender and lioliness were everywhere. There was an
almost passionate desire for entire deUveranee from the
power of sin. Tliat saered impulse took sometimes
dangerous directions, and many an anxious hour some
of us had to spend in seeking to guide men and to indi-
cate the law of balance and holy soberness; but the
whole result, I say unhesitatingly, was nobly good, and
many a day since then I have almost prayed for the
aberrations back again for the sake of the wonderful
life. That was the time when missionary fervour awoke
in power with splendid issues. To the ardent influences
of, particularly, the years 1884 to about 1894, is owed
the fact that of the five hundred men who passed
through Ridley in my time more than one hundred went
to the foreign field, and among these not a few of the
very noblest Christian men I have ever known."
The flame of missionary interest which passed over
Cambridge at this time arose as the result of the spiritual
revival which followed Moody's mission. The principal
agents used of God to fan this missionary interest to a
white heat of fervour were " the Cambridge Seven."
Several of these men were well known in the athletic
world. Stanley Smith had stroked the Cambridge Boat
to victory three years running; C. T. Studd had been
Captain of the Cricket Team; M. Beauchamp rowed
" Seven " in the First Trinity Boat; D. E. Hoste and
Cecil Polhill-Turner were officers in the Army (one of
the Royal Artillery, one of the 2nd Dragoon Guards) ;
W. W. Cassels was in a London curacy; and A. T.
PolhMr. Hudson Taylor, the founder of the China Inland
Mission, and several of the above, visited Cambridge in
November 1884, and held meetings from the 12th to the
18th in the Alexandra Hall. Here, again, we find Moule
in full sympathy. He took the chair on two occasions.
He records " most remarkable meetings " and " deeply
moving testimonies." But still more remarkable was the
farewell meeting held on February 2nd, 1885, when the
Guildhall was " crowded in every corner " and " one
120 THE LIFE OF BISHOP MOULE
after another the new missionary volunteers spoke of
their motive and hope and confessed their Lord's name
and claims."
IMoule, in a letter written to the Record two days
later, asks :
" What are the main reasons for the might of a
movement which has drawn to it man after man of a
very noble type and of just the qualities most influential
in the young Cambridge world? "
He finds the answer in
" the uncompromising spirituality and unworldliness of
the mission, responded to by hearts which have truly
laid all at the Lord's feet and whose delight is the most
open confession of His Name and its power upon
themselves."
It was because the Principal of Ridley Hall was in
very truth a kindred spirit that at the age of forty-
three he was able to keep in intimate touch with all
these young men who were brimming over with zeal
and love.
It has been sometimes thought and said that Moule
threw his influence unduly into the scale in favour of
going out to the foreign field to the detriment and loss
of the work at home. The actual truth is the exact
opposite. The Church's sacred duty of world-wide
evangelization was indeed given its proper " central "
position, but no pressure was put upon men to volunteer
for service abroad ; on the contrary, as he himself wrote in
1913 : "In those great days of missionary zeal it was con-
stantly my duty at Ridley Hall to press urgently upon
men the claims of the home field ; so almost universal
was the longing to serve the Lord in the unevangelized
world."
Contemporaneous with the missionary movement came
the movement for the establishment of College Missions
in poor parts of London. Both these movements owed
their motive power to the general spiritual campaign
UNDERGRADUATE MOVEMENTS 121
going on at Cambridge from 1882 onwards. And the
men who led both movements were in many eases
men who owed a great deal to Moule's strong, wise,
spiritual influence and guidance.
The testimony of Dr. C. F. Harford, who was secretary
to the C.I. ecu. in 1885-6, is very much to the point :
" There were two men of the Seniors of the day who,
more than any others, fanned the flame of our youthful
enthusiasm, whilst endeavouring to restrain it when it
was in danger of mis-direetion. These were Handley
Moule and John Barton, men of quite different tempera-
ment, yet one in love and sympathy for the boys who
needed the wise counsel of these leaders of men. Some-
times we thought that ' Old Moule,' as we were apt
irreverently to call him, was somewhat too cautious,
but we always ended by proving that he was right and
we were wrong." ^
Dr. Eugene Stock was in Cambridge in December
1886. He tells how on Sunday morning, December 5th,
Barton and he got up at 6 a.m. in bitter cold and pitch
darkness and went to a prayer-meeting at 6.45 in the
rooms of the President of the C.I.C.C.U. for that year.
More than fifty men crowded in, and he spoke to them
on Ps. xxi. 13.
" The meeting was held at this early hour in order
that they might go on to the Corporate Communion
at 8 a.m. at St. Benet's, when Moule gave the address.
That same evening, after Moule's sermon in Trinity
Church, there was a special meeting in the Alexandra
Hall. Some 300 undergraduates w^ere present, and, by
special invitation. Barton, Moule and I. About five-
and-twenty men gave their testimony. ..."
" The influence at this time of Handley Moule and
John Barton was of the greatest value and exactly what
was needed. Unsympathetic treatment of the spiritual
movement would have alienated the men; but loving
correction was wanted, and this they could give effec-
tively because they understood ' the dialect ' in use.
1 Cambridge Christian Life, No. 7 (1914).
122 THE LIFE OF BISHOP MOULE
I do not doubt that scores of men were, by God's bless-
ing, saved to the service of the Church by their means." ^
H. L. C. de Candole, now Canon of Westminster, was
up at Cambridge from 1887 to 1890. He bears similar
witness.
" The Christian life of Cambridge," he writes, " had
been passing through a time of severe trial when I went
up. Many of the more earnest men had been seeking
after the experience of ' the higher life,' and — the enemy
had been busy sowing tares among the wheat. I recall
many a prolonged conversation in College rooms and
on country walks as to the limits and possibilities of
Christian perfection. Thank God we were not left
without some one to guide us. . . . Among the older
men there was the Rev. John Barton . . . and the Rev.
H. C. G. Moule. ... It was they who by their sympathy
and strength first steadied and then guided the minds
and hearts of many who were perplexed into an abiding
experience of Christ's indwelling presence. This was
the outstanding mark of the religious life of my time
at Cambridge. Not that the evangelistic appeal was
forgotten. Far from it. . . . But the main feature was
a quiet growth in grace, and with this an increasing
care for the ' regions beyond,' which led shortly before
my going down to the formation of the Student Volun-
teer Missionary Union. The Freshmen's sermon was
preached each year I was up by Mr. Moule, afterwards
Bishop of Durham. There can be no doubt that this
was the main influence on the religious life of Cambridge,
especially, but not exclusively, in what may be called
C.I.C.C.U. circles. His Sunday evening sermons in
Holy Trinity Church attracted many undergraduates.
Sentences from these sermons linger still in one's
memory and give the keynote of that teaching which
did so much to build on strong foundations the faith of
that generation of Cambridge men. Immediately after
these sermons Mr. Moule took a Bible reading for Uni-
versity men only. He would pursue a consecutive line
of thought, usually from one of the Epistles, and much
solid teaching of the first importance was given to us." ^
1 My Recollections, pp. 252 and 254.
2 Cambridge Christian Life, No, 8 (1915).
ITNDERCxRADUATE MOVEMENTS 123
One of the outstanding events of the October Term,
1887, was the opening of the Henry Martyn Hall in
Trinity Street on a site adjoining Trinity Church. The
Masters of Trinity and Corpus, and many Professors
and notable men were present. Professors Westcott
and Cowcll were speakers. In the evening the CM.
Union met for the first time in the new Hall, and Mr.
Moule read the interesting paper on the early history
of the Union and on Henry Martyn's life and example,
from which we quoted in Chapter III. For many years
he took the chair at the weekly meetings of the C.M.U.,
and a number of the missionaries who came to speak
were his guests at Ridley Lodge. Moreover, from this
date till the end of 1890, Moule's late Sunday evening
Bible readings were given in the Henry Martyn Hall,
and the attendances throughout that period were large,
the Hall being frequently nearly or quite full.
In 1892 there came up to Cambridge Douglas Thornton
(the future pioneer-missionary to Moslems in Egypt),
F. T. Woods (now Bishop of Peterborough), L. B. Butcher
(a leading missionary in India and later a C.M.S. secre-
tary at home), and other " keen " Christian men.
A mission week for men, held by the Rev. George
Grubb in the Lent Term of 1893, lifted many to a new
and higher experience of Christian life and witness.
" I can see now," writes F. T. W., ^ " the strained faces
of row upon row of undergraduates who filled the large
room of the Guildhall to its utmost capacity, while the
preacher with the utmost solemnity, flecked here and
there with flashes of Irish humour, discoursed on right-
eousness, temperance and judgment to come. ..."
The result of it all was the quickening to a white heat
of a group of men, of whom the centre was Douglas Thorn-
ton. Thornton in his first long Vacation attended the
Keswick Convention.
" During my first year at Cambridge," he wrote
afterwards, " I became conscious that I could lead men,
1 Cavibrid^e Christian LifCj No. 10 (1915),
124 THE LIFE OF BISHOP MOULE
but I had no power to do it. Never shall I cease to
be thankful that I got to Keswick that summer.
For God showed me that the power of the Holy-
Ghost was needed in my life. H. B. Macartney called
upon us all to say : ' I believe in the Holy Ghost.'
We all did. ... I had confessed my faith in Him and
He came in all His fulness into my soul." ^
Jesus Christ became to him more than ever before a
living reality. Nor was he the only Cambridge man who
learnt this blessed secret. The result was seen in the
intensity of the self-denying activities of many members
of the Christian Union in the following years at
Cambridge.
In June 1894 J. R. Mott, the leader of the American
Student Movement and afterwards President of the
World's Student Christian Federation, came to Cam-
bridge. F. T. Wood was at this time President of the
C J.C.C.U. and A. G. Dodderidge secretary. Mott inter-
viewed these men and went to see Moule at Ridley Hall.
In the following month Mott and R. E. Speer set before
the College men, assembled for the Students' Conference
at Keswick, the watchword of the American movement :
" The evangelization of the world in this generation."
" This glorious watchword," as Thornton called it, from
henceforth dominated his life and that of many others.
And the Christian Union speedily felt the inspiration.
A year later Woods and Thornton took their degrees
and went to Ridley. Both of them loved the Principal
and found in him a truly kindred spirit. Moule fre-
quently notes in his Diary that he has had walks and
talks with these leading spirits among the young men.
And so it was from year to year. As each year men
" went down," other men took up the torch. F. B.
Macnutt (then a running " blue," now Archdeacon of
Leicester, Sub-Dean and Vicar of St. Martin's, Leicester),
and many another, such as E. S. Woods and Stuart
Holden, served their day and generation in the C.I.C.C.U.
and passed on.
1 Life of Douglas Thornton, by W. II. T. Gairdner, pp. 26-30.
UNDERGRADUATE MOVEMENTS 125
Through these years C.I.C.C.U. men and their friends
thronged Trinity Clnircli on Sunday evenings and heard
the Word of God from tlie Hps of Dr. Moulc. Term after
Term they came to the short courses of Bible readings,
which he gave up to 1890 at 8.30 pm., afterwards at an
earlier hour (12.45) in the Henry Martyn Hall. Some
of these men after their degree went on to Ridley. The
majority went down to serve Christ and His Church
as laj'mcn in all the different walks of life. But on
each and all of them, in varying degree, came the spell
of the holy life, the sound learning and the fidelity to
revealed truth of this great teacher. His was a noble
ministry, nobly maintained for twenty years, to the
young Christian manhood of the University of Cambridge-
'' I often wonder," writes one who knew him both at
Cambridge and in the north, " whether Dr. Moule's work
at Cambridge was not even greater in its influence than
the work which he accomplished later in his Diocese of
Durham. He was emphatically a witness for the simple
faith of the Gospel in a University town, and a succourer
of many, who were tempted to think that in an intellectual
society the faith of their childhood was too simple a thing
to be retained."
There are many who will be disposed to say that this
writer was not far wrong. If the work at Cambridge
was not greater, it was in its own way as great as any-
thing that came after.
CHAPTER XI
INNER LIFE AND THE KESWICK MOVEMENT
In the last three chapters we have seen, as it were
from outside, the hfe of indefatigable labour and growing
influence which made Dr. Moule's name a name to
conjure with in Cambridge. But, seeing that, we want
to know more. We cannot help asking ourselves :
What was the secret motive-power of this outward life ?
What was the inner history of this man's soul ? To that
question this chapter seeks to supply an answer.
September 1884 saw a great crisis in the life of
Handley Moule. He always spoke of it afterwards as
the date which witnessed a new departure in his life;
a date when the secret of a holy life was revealed to
him. What was it that actually took place? Was he
not for years before this a holy man of God ? Certainly
if any one visiting Cambridge in the early 'eighties had
asked to have pointed out to him one who was con-
spicuously the follower of Jesus Christ, a very large
number would have pointed out Handley Moule as just
that man. No one can read his diaries and letters
without realizing that in his inner man he followed
hard after God.
And yet he was not satisfied himself. He could not
have told you what was wrong, but with all the rich
experiences of grace and of power in service which had
already been given to him he was conscious that there
was something lacking. A few years before, the then
Vicar of St. John's, Keswick, Canon Harford-Battersby,
had been passing through a similar experience. In
1874 he and Mr. Robert Wilson, a friend and neighbour,
dissatisfied with their past attainments, attended a
series of meetings held at Oxford " for the promotion
126
INNER LIFE AND KESWICK 127
of Scriptural Holiness." There they learnt the open
secret for which tlicy had been praying : and, returning
home full of joy, they witnessed to what the Lord had
done for them. In the following year they decided to
hold similar meetings at Keswick, and so many received
help and blessing that it was decided to hold a second
Convention. The second led on to a third, and as the
numbers in attendance increased each year, the Con-
vention became an annual event.
The Revs. II. W. Webb-Peploe (now Prebendary),
E. H. Hopkins, C. A. Fox and E. W. Moore, Mr. H. F.
Bowker and others rallied round the Movement; but
for a long time the leading Evangelicals held aloof and
viewed it with undisguised suspicion. Some of them
went further and openly denounced it as dangerous
heresy. It is not surprising, therefore, that, when in
1883 certain Keswick speakers visited Cambridge,
Moule was attracted by the men, but had his suspicions
about the doctrine. He w^as afraid that it tended to
lead men to trust for acceptance before God in a sup-
posed perfection of their own, instead of in the perfection
of their Redeeming Lord. In the following year he
was asked to review Mr. Evan Hopkins' book The Law
of Liberty in the Spiritual Life. This he did in four
articles w^hich contained some stringent criticism. But
the critic himself was not satisfied. He could find fault
with this or that bit of Scripture exegesis and with a
lack of proportion in the whole ; but could he say that
he knew in his own experience all that a true exegesis
showed to be the Christian's privilege ? Nay : the
critic's own articles showed that he was feeling after
a deeper experience of the possibilities of Grace.
That autumn he w^ent north to stay w^ith relations at
Park-hall, Polmont. His visit synchronized with an
annual Convention, held in the great barn on the estate.
He tells us that he felt great misgivings as to the sound-
ness of the teaching he was to hear ; but he could not
well absent himself, and, when the meetings began, he
sat in the audience, critical but also " hungry for some
128 THE LIFE OF BISHOP MOULE
gracious thing, if it was to be found." On the second
night two addresses were given. Mr. WiUiam Sloan, a
" noble example of the Christian business man," speaking
from Haggai i., asked why so many Christians lived
unsatisfied lives : " Ye eat, but ye have not enough."
He showed with searching power how in various ways
the religious " self " intruded itself into work for God,
and so brought leanness into the soul. The expository
picture " showed him to himself (under light from above)
in a degree agonizing in its force. The converted soul
seemed to ask from the depths : What must I do to be
delivered from myself? " The answer came in the
second address. Mr. Hopkins showed that what man,
even the Christian man, cannot do for himself, the
Spirit can do in him. He " piled up the promises of
God to the soul that will do two things towards Him :
surrender itself into His Hands, and trust Him for
His mighty victory within." As these promises were
recited, grace enabled him to take them as " meant to
act." Before he left that barn he did two things : he
yielded himself wholly and unreservedly to his Sovereign
Lord to be His willing " bond-slave," and he trusted
Him with a new definiteness to work in him that trans-
formation into His own Image which He alone could
effect. As he thus embraced with the two arms of
surrender and trust the Divine Promiser, he became
aware in his inmost being that, on the one hand, he
was indeed the absolute " bond-slave " of a Sovereign
Master, and, on the other, that he was in the keeping
of " a Friend and Liberator," Who would, so long and
so much as he looked to Him, make him " more than
conqueror over the most subtle approach of evil."
Thirty-five years later the Bishop of Durham stood
for the last time upon the platform in the tent at
Keswick, his face lit up with the joy of the Lord, and
witnessed to the faithfulness of his Divine Master
during the years that had passed since that revelation
of His Grace and Power.
It is always a temptation to exaggerate the sudden-
INNER LIFE AND KESWICK 129
ncss and newness of a great experience — to leave out
of sight the gradual preparation which has gone before.
There come days in spring-time, when Nature seems
with a sudden burst to leap from winter to summer.
Fruit-trees break out into blossom as by the hand of
a magician. And yet that sudden outburst is not an
arbitrary act, unrelated to anything that has gone
before. There could be no spring or summer but for
the unseen activities which have filled the preceding
season. Beneath the apparent deadness of winter, life
within has been preparing for the day in which sun-
shine and shower shall call it to put forth its power.
It was so with Handley Moule. We have seen how
through the first twenty-five years of his life the powers
of the Spirit within in large measure lay dormant, and
how in January 1867 he stepped out into a new and
vivid consciousness of spiritual Life : we have seen how
during the next eighteen years he faithfully served
God and man at Fordington and at Cambridge.
Now came a fresh Call to advance. Under the
influence of the Life-giving Spirit his soul blossomed out
into a new fullness of life. Hitherto he had reserved
the right to decide for himself when and how he should
serve God. Now came the Call to put himself un-
reservedly under the direction of another. He obeyed
the Call — he let go, he was willing henceforth to be and
to do, not what he willed, but what God willed. Hitherto
he had unconsciously been trying to attain to holiness
of life by self-effort. Now he consciously renounced all
thought that he could in his own strength do any good
thing, and he cast himself upon Jesus Christ his Lord
to work out in him by His might all the good pleasure
of His Will. And " according to his faith it was unto
him." Henceforth a new peace filled his heart, a new
power for service manifested itself in his life.
This newly experienced " Secret of the Presence '*
was speedily put to the test. The following term at
Cambridge brought great labours, many perplexities,
grave problems relating to movements at work among
K
130 THE LIFE OF BISHOP MOULE
the undergraduates. In a power not his own he was
able to meet every difficulty with a quiet mind and a
triumphant faith. He trusted his Lord and found
Him wholly true. In the following Lent Term he gave
to the University Church Society that impressive series
of addresses which were published immediately after-
wards under the title of Thoughts on Christian Sanctity,
It was of this little volume that Canon Bright remarked :
" This book I shall always keep within reach of my
hand." No one can read this and other later writings
of the same kind without realizing the perfect saneness
and the balanced judgment as well as the spiritual
power, with which he set forth, on the one hand, the
claims and the promises of his sovereign Lord, and, on
the other hand, the blessed certainty that the soul that
trusted Him could find Him wholly sufficient for every
need and circumstance of life.
There was no longer hesitation in joining himself to
the circle of speakers on the Keswick platform. One
of his earliest actions in that direction was to write a
letter to The Record to say that, since he had written
his criticism of The Law of Liberty in the Spiritual Life
he had had the opportunity of some days' personal
intercourse with the author of that book, and that,
while he could still wish some of the things in the book
otherwise written, he had heard nothing from the writer,
in public or private, which he could wish differently
spoken. Never had he heard more convincing exposi-
tions of the inability of the believing Christian's best
hour to " endure the severity of the Divine judgment."
Never had he heard teaching more alien from per-
fectionist error. Never had he been so brought person-
ally face to face with the infinitely important reality
of self-surrender to the Lord and the promises of His
Divine action as the Keeper of the spirit committed to
Him : an action which only intensified the work of
watching and prayer on the part of the believer. The
precious doctrine of the vital union of the Head with
the members had been stated with equal balance and
INNER LIFE AND KESWICK 131
power. Of himself lie would only say that " those few
days were a crisis never to be forgotten in the spiritual
life of at least one mueh-needing Christian." ^
Keswiek speakers revisited Cambridge in Mareh,
1885, and various later dates. And always Moule
ranged himself at their side.
In July 1886 he made his first appearance on
the Keswiek Convention platform. He spoke there
again in seven different years while Principal of Ridley
Hall, and in five more after he became Bishop of
Durham. It was always an intense refreshment to his
own soul to breathe the atmosphere of faith and hope
and love which prevails at the Convention. In August
1889, after attending the Convention of that year, he
wrote to Mr. Hopkins : "I thank God daily for the
blessing of that week at Keswick to my own soul.
Day by day in the midst of constant calls, there is a
peace and readiness not my own, by the blessed open
secret which you under God taught me September 18th,
1884, in Park-hall barn, and in which this last Conven-
tion was made a special help forward. How dreadful
life w^ould now be without it ! Pray often for your
once prejudiced and now most thankful convert and
friend." Again, in July 1915, " Keswick is very dear
to me. It has been for me the vestibule of Heaven
once again, and its message is the very heart of the
truth of our sacrificed and living Lord."
If it was a joy to him to be on the platform at the
Keswick Convention, it was equally a joy to multitudes
attending the Convention to see him there. They knew
that they would hear the Message of Keswick given
with inimitable grace and skill, combining the accurate
thought of the scholar with the spiritual fervour of
the saint. In every one of those thirteen visits, but
with increasing vividness and power as time went on,
he gave utterance to memorable messages from the
Lord, Whose adoring and willing bond-servant he was.
1 Record, November 12th, 1884 and August 1st, 1890. See
C.M.S. History, Vol. Ill, p. 287.
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INNER LIFE AND KESWICK 133
an ungodly world.' So the young Scottish prophet
wrote, a long generation before our Convention arose.
. . . The God-given work of Keswick, for it was indeed
God-given, was only to emphasize with a new accent
of decision this wonderful but authentic and orthodox
Gospel for the inner life.
'' The saints of Keswick's early days made noble
discoveries for themselves of this open secret. True
men and Christians as they were, they had longed
before with great desire to please God always, to run
always the path of loving obedience and not be weary,
to walk always in it and not faint. . . . And now they
found, one by one, that wonderful things in that
direction could be done within, when, with a great
simplicity of surrender, they called their Lord in to
write His Will on their submissive hearts, to hold His
tempted servants up in His own Almighty Hands,
while He trod their tempter under His feet. . . . And
they rejoiced with great and holy happiness. And
they told the secret out to other men.
" I have spoken of that secret as to its inmost essence
only. Attendant upon it, those men saw other related
truths. They saw and said much of the Holy Spirit's
power and work. . . . They saw and taught that this
life of faith meant no indolence of soul. He who would
live at liberty through a trusted Christ must ' stir
himself up to lay hold on Him.' He must watch, pray,
ponder the sacred Word, discipline himself in all things,
if he would use his secret as only the wakeful can.
But, nevertheless, the secret itself was just this —
Holiness by Faith, a life humbly true to God, made
possible, made actual, by the use, for victory, of the
trusted Christ within. That secret has been the mes-
sage of Keswick from the first. It shall be so still in
the light and power of the Spirit, even to the last.
" Now let me lay on my brethren that other burthen
of the Lord which is laid on me, so I think, by Him
to-day. These altogether spiritual watchwords of our
assemblies, are they, after all, timely for this time of
ours? Does not the new age want new wine? Does
it not demand a gospel of social action rather than of
spiritual mystery? I dare to reply that never was the
Message of Christ and of the Spirit more vital to the
progress and to the health of human life. The vaster
the disturbance of the world, the more necessary to
134 THE LIFE OF BISHOP MOULE
that world are ' the powers of the World to come.'
And how shall these ' powers ' be best injected into the
troubled manhood of to-day? Through the mighty
multiplication everywhere of living results, in men's
and women's lives, of the reality of these powers;
through the presence everywhere, amid the forgetting
or rebelling multitudes, of neighbours and comrades, who
live a genuine human life, but live it beyond all mistake
as those whose steadfast peace is Christ for us, and whose
power for Victory over sin within and sin around . . .
is Christ within us. Again and yet again God has
saved the world from itself by a reanimated Church."
The Bishop closed with a stirring appeal to his
brethren in Christ to rise to this high calling, to sur-
render themselves to their Master (their Despotes —
2 Tim. ii. 21), that in His Hands they might become
usable by Him for the saving of the world.
What, to the last, the Keswick meetings meant to
the Bishop is clearly seen in the touching letter he wrote
to the Secretary of the Council, on the Monday before
his visit to Windsor Castle :
" I have had occasion to reconsider very anxiously
my hope, to be present and help at the well-loved
Convention, whose work is ever more precious to me
and which to me last year was a marked spiritual help.
It is forced upon me as a necessity intensely unwelcome
to ask leave to cancel my promise and to have the
grief of being absent.
" The special burthens of the year are very heavy
(Lambeth, Quadrennial Visitation of the Diocese, etc.).
And I have been haunted for the last few months with
a nervous fatigue, which does warn me to take care.
I could almost literally cry as I write thus. I had
looked forward with great desire to coming."
As it proved, the Master had something better in
store for His servant than even the Convention which
he loved so well. Long ere July came, He had wel-
comed him into His Presence above.^
* For Dr. Moule's visits to other Conventions, see pp. 148-9.
CHAPTER XII
IN PULPIT AND ON PLATFORM
I. Evening Lecturer at Trinity Church, Cambridge
On October 3rd, 1880, two days after he came back to
reside at Cambridge, Moule records in his Diary that he
had that morning preached his first sermon as Lecturer
at Trinity Church, his text being : " That ye may know
that the Son of Man hath power on earth to forgive
sins " (Matt. ix. 6). On October 13th, 1901, five days
before his consecration to the Bishopric of Durham,
he records his last such sermon, preached from Heb.
xiii. 8 : " Jesus Christ, the same yesterday and to-day
and for ever."
Between these two dates, for twenty-one years, was
exercised that remarkable and far-reaching ministry
of the Word of which we have already spoken. It
affected both town and University. The regular con-
gregation appreciated these weekly sermons, with their
happy combination of sound learning, profound rever-
ence for the Word, and loyal devotion to the great
evangelical truths w^hich had been associated with their
church for the last hundred years. But also on Sunday
evenings in term-time the church was invaded by num-
bers of young University men, who came to sit at the
feet of Handley Moule. Time after time the Diary
records, " Church very full," the last such entry (October
13th, 1901) being, " Church crowded in every part."
It is worth while asking what exactly it was which
attracted these young men.
Canon David Walker, now Vicar of Kirkby Fleetham,
Yorks, was an undergraduate at Cambridge from 1883
to 1886. The following account of the preaching at
Trinity Church owes much to material he has supplied.
135
136 THE LIFE OF BISHOP MOULE
" All undergraduates would be likely sooner or later to
go to Trinity Church on a Sunday evening to hear
Moule preach. The mass of men were liberal and easy-
going. They would stroll in anywhere the first time
without demur, under the persuasion of a friend," but
if they were to be led to regular attendance, it was
essential that something in the service or the sermon
should awaken and satisfy the spiritual sense. In
addition to these there were, of course, men whose
religious sense was already awake and who were members
of such societies as the C.I.C.C.U., men who in many
cases were looking forward to taking Holy Orders.
Several churches laid themselves out to attract young
gownsmen for their good on Sunday evenings, but no
contemporary would dispute the verdict that for quiet,
steady attraction the sermons of Mr. Moule held the
palm. This is noteworthy. There was nothing in
church or service to attract young men except the hearti-
ness of the responses and the singing. The old tradition,
dating from the days of Charles Simeon, governed the
ritual and ornaments of the church. Moule records
that on a Sunday evening in June, 1887, he had preached
for the first time in Trinity Church in the surplice instead
of the M.A. gown. Henceforth by the Vicar's wish the
surplice was to be used " on Communion nights." (We
may note in passing that on this Sunday evening there
were about ninety communicants.) Similarly in May,
1891, he notes the first chanting of the responses, " very
sweet and reverent." To the average young man of
eighteen to twenty, fresh from school and full of the joy
of life, this type of service would not particularly appeal.
That he was not repelled was, in fact, a tribute to the
preacher.
Not that Mr. Moule cultivated any of the arts where-
with the popular preacher captivates his hearers.
There was no effort after rhetoric, and but little gesture
or variety of tone. The delivery was earnest and
solemn, and, it must be owned, in the earlier years
somewhat monotonous. But there was at times real
IN PULPIT AND ON PLATFORM 137
eloquence; and striking phrases and apt illustrations
lit up the discourses. What was lacking in art
was more than made up for by the utter sincerity of
the man, the depth and range of his learning, and the
convicting and uplifting power of his message.
We shall not understand the force and urgency of
this preacher's utterances if we do not grasp clearly
the fundamental convictions on which they were based.
These convictions, which dominated all his thinking
and all his preaching, were three : the awfulness of sin
and its deserts; the infinite value and importance for
the human soul of his Lord and Saviour ; and the supreme
authority of the Bible. The first two of these came to
him, as St. Paul would say, " by revelation " (Gal.
i. 12, 16). That " conviction of sin " which came upon
him in December, 1866, was, to use words of his which
seem to reflect what he himself had gone through, an
" aw^fully real experience." His conscience was " awak-
ened into the state in which a man cries or groans in
spiritual pain, ' God be merciful to me, a sinner.' "
In these dark hours he " bowed himself down in agonized
submission before the felt reality of the desert of an
everlasting doom." ^
Then to the soul thus bowed down and trembling
at " the terror of the Lord," was revealed the unutterable
glory and sufficiency of his Lord and Saviour. The
invisible Lord " broke the veil and made manifest
Himself." ^ The vivid impression of that vision, no
doubt, faded away, but the Lord Jesus was henceforth
to his inmost soul the Person of persons — a living
Reality, upon Whom he rested the whole weight of his
sins, his sorrows, his anxieties and his fears, and with
Whom he lived and walked and communed morning,
noon, and night. Arising out of these intensely real
personal experiences came the third conviction. Speak-
ing at a Bible Crusade Meeting the Bishop once said :
'' When my Lord Christ became a living and unutterably
1 Fordington Sermons, pp. 62 and 65.
2 Ibid., p. 91.
138 THE LIFE OF BISHOP MOULE
necessary Reality to me, I remember that one of my
first sensations of profound relief was : ' HE absolutely
trusted the Bible, and, though there are in it things
inexplicable and intricate that have puzzled me so much,
I am going, not in a blind sense, but reverently, to trust
the Book because of HIM.' " Thus in the Old Testament
he saw the Scriptures which his Lord had used with
such reverence as His Father's Word ; while in the New
Testament, and in the New Testament only, he found
the record of what that Lord had been and taught and
wrought. This Bible therefore was the subject of his
daily study, and the authority upon which he based
all his preaching.
In vigour and forcefulness of delivery he gained
greatly as the years rolled by; in his outlook upon life
and his powers of judgment on doctrinal and ecclesiastical
questions he broadened and matured as he advanced
in age and experience ; but upon these foundation truths
he stood firm and immovable to the end. That his first
sermon in Trinity Church proclaimed the power of the
Son of Man to forgive sins, and his last the unchange-
ableness of Jesus Christ, serves to illustrate the whole
tenor and tone of his preaching during those twenty-
one Cambridge years.
Special reference may be made to one exceptional
sermon, preached on Sunday, March 20th, 1881. The
subject was " The Future State." Three days later
he received a letter, signed by J. Armitage Robinson
(now Dean of Wells, but then an undergraduate at
Christ's College), his brother, C. H. Robinson (now
Editorial Secretary of the S.P.G.), and other men,
asking him to publish the sermon, as they desired to
possess it in a permanent form. They had good reason
to do so, for the subject had been brought into " marked
prominence " by Dean Farrar's Eternal Hope (1877)
and other recent writings, and Moule presented the case
for the older view with a strength and " earnest care "
which was beyond all praise. The sermon was published
that same year in Fordington Sermons (pp. 60-70), with a
IN PULPIT AND ON PLATFORM 139
footnote stating that it had been rc-writtcn and preached
at Cambridge in 1881, and was now printed as then
preaelied. It lias been already quoted from in this
chapter. No one who reads that sermon, whatever be
his own views on this '' dread problem," can fail to
appreciate the whole tone and temper of the preacher.
*' I cannot speak," he says, " on such a topic as if I
were delivering an essay. I must speak as one person-
ally concerned; one who distinctly feels the awful
import for himself of the question what eternity shall
be. Well have I known what it is to recoil from the
subject altogether, and even to adopt as a relief one of the
two opinions described above [viz. : universalism, and
conditional immortality]. But what then saith the
Bible? How do we read? The Bible must be the
deciding evidence. For to the Bible entirely do we owe
the explicit teachings of the Son of God. . . . And
this authority . . . must indeed be final."
After setting forth the awful reality of sin and the
uncompromising language of the Lord and His Apostles,
he goes on :
" Thus speaks the Word. Shall I dare not to believe
it? The question carries me back over long years to a
conversation on this very topic in my own college days.
We agitated the dark question then, as it is agitated
now; and I remember a sentence quoted to me then
by a friend, no ' narrow theologian,' a man of surpassing
mental power : ' Fear not — to believe it ; fear — not
to believe it.' "
He closes :
" Such from the foot of the Cross seems to me to be
the dark outlook for the soul that has not ' fled for
refuge to lay hold on the hope ' — the one hope — ' set
before us.' There, blessed be God, for the believing
soul's present and eternal ' rescue from the wrath to
come,' stands the Cross. But the Cross itself throws
no light into that ' outer darkness ' against w^iich it is
the solitary bar."
This sermon has been quoted, not as a sample of the
140 THE LIFE OF BISHOP MOULE
preacher's usual topics, for it is not; but to show how
men who were facing the perplexities of thought of
their day came to hear his message, and how they found
in him one who had himself passed through the same
agitations as they and who had " come out on the other
side " with reasoned convictions, wliich he sought now
to impart to them.^
II. As Preacher in Other Pulpits.
It was only natural that this preacher, so urgent
and yet so restrained, so well equipped and yet so modest,
should soon be invited to occupy other pulpits. His
own University gave him frequent welcome to the
pulpit of Great St. Mary's. His first two University
sermons have already been mentioned in Chapter VII
(p. 81). Three others are to be found in Christ is All,
and seven more in The Secret of the Presence. We may
specially refer to two preached in October, 1898.^
The first was on " Two Cambridge Saints," Nicolas
Ridley and Henry Martyn. It was delivered on the
anniversary of Bishop Ridley's martyrdom (October
16th, 1555) and close to that of Henry Martyn's death
(October 6th, 1812). The second was based on Ps. Ixxiii.
28. It is a masterly exposition of the necessity of the
individual approach (not as opposed to, but comple-
mentary to, the corporate approach) to God. It should
be studied by all who wish to see the real inwardness
of that truth for which it is the glory of the Evangelical
School to stand as witness.
In 1888 we find Mr. Moule preaching " by Royal
Command " in the Chapel Royal, Whitehall (now the
National Service Museum). He told his students on
his return that, on asking the verger if they got a good
congregation, the man replied : " Yes, when anybody
^ With this Sermon should be read Chapter IX of Christ and
Sorrow^ in which the Bishop deals with the question which came
home with such painful insistence to many mourners during
the War : " Was lie ready ? " (see p. 178, and letter on pp. 293-4).
2 Sermons VI and VII in The Secret of the Presence.
IN PULPIT AND ON PLATFORM 141
preaches that anybody knows anything about, but
there won't be many to-day." " Very good for the
flesh," was the Principal's merry comment. That one
at least was present that day who felt it good to be there
may be seen from a letter which the preacher received
the same day :
" The Education Department^ Whitehall.
" I am sure you will forgive me for doing, for once,
what I have never done before in my life, thanking a
preacher for a cheering, comforting, helpful sermon —
allowing difficulties to be difficulties, not attempting
leaky solutions — but directing us all to the feet of an
unseen, yet ever present. Saviour — as our teacher,
our friend, our Christ. Thanks yet again.
" Ever yours truly,
" W. F. T."
Oxford invited him to preach twice before the Univer-
sity in 1895.^ St. Paul's Cathedral saw him preaching
at the Nave midday services on the first three days of
Lent, 1892, his subject being, " The Blessedness of the
man, whose iniquities are forgiven " (Ps. xxxii. 3, 5, 7).
And within the fifteen years from 1887 to 1901 we find
him preaching successively in the Cathedrals at Oxford,
Liverpool, Lincoln (Day of Prayer for Missions), Norwich
(on St. Augustine of Hippo), Durham, Canterbury, York
and Wells. Dr. Bradley, his Head Master at Marl-
borough, became Dean of Westminster in 1881. In
1888 came an invitation from him to preach the Sunday
evening sermon in Westminster Abbey. It was a great
pleasure to him to renew his friendship with his old chief,
and the privilege of preaching in the Abbey was one
which he highly valued. Year after year (eight times
in twelve years) he delivered his Master's message to
the " vast congregation " which worshipped within its
walls.
Another direction in which he was constantly in
1 " The Sight of Self and the Sight of Christ" (Rev. i. 17-18).
See The Secret of the Presence y Sermon IX.
142 THE LIFE OF BISHOP MOULE
requisition was that of Quiet Days for the Clergy. As
early as 1881 he writes to his brother George :
" On Tuesday I had a very interesting experience.
Dean Perowne asked me to conduct a ' Quiet Day ' in
Peterborough Cathedral. It was intensely anxious work :
about thirty-three clergy, including the Dean and a
number of senior men, to speak to. But God gave me
help. I spoke almost exclusively on the clergyman's
personal knowledge of the Saviour and walk with
Him. The Dean and others were very warm in their
appreciation."
Everywhere the clergy welcomed him. But perhaps
nowhere did his addresses receive more rapt attention
than at the 7 a.m. celebrations for clergy and ministers
which for many years were held in St. John's Church,
Keswick, on the Thursday in the Convention week.^
Any number up to two hundred were present on these
occasions.
He preached a good many Ordination sermons during
his Cambridge years, ^ and in 1900 he preached a noble
sermon in York Minster at the consecration of Bishop
Chavasse on Acts xxiii. 11, " Be of good cheer; for as
thou hast testified concerning me at Jerusalem, so must
thou bear witness also at Rome." ^
One other pulpit which he occupied must be recalled.
Twice he preached the C.M.S. Annual Sermon at St.
Bride's, " the blue riband of the Evangelical School,"
an honour only shared by one other man in the whole
hundred and twenty years. In May, 1898, he preached
(from Luke xxiv. 46-47) upon " The old Gospel for the
New Age.' * The only fault found with it was that it
was too short ! Yet what a close ! Recalling five
^ See The Secret of the Presence, Sermon XII. '* I am Gabriel
that stand . . . and I am sent. ..."
* For two such at Liverpool see The Secret of the Presence,
Sermons XIII and XIV, of. Christ's Witness to the Life to Come,
Sermon XIII.
3 My Brethren and Companions, Sermon XII.
* The Secret of the Presence, Sermon XVIII. See also History of
the C.M.S., Vol. Ill, pp. 698-9.
IN PULPIT AND ON PLATFORM 143
recent deaths of missionaries, he declared that the Cross
was all in all to them,
" when the Master called them to glorify God by
dying — in the shipwreck on the Indian deep, amid the
deathdamps of the Niger, by the gunshot beside the Lake
of the Equator, by the murderer's sword at Sierra
Leone."
Sixteen years later he preached as Bishop of Durham.
His text was Acts i. 7-8. He told how he had himself
stood upon the very spot on the Mount of Olives where
in all probability the Lord, about to ascend, delivered
his final charge to His Apostles and His Church. To
that charge he pointed, as full of a Divine compulsion.
'* We are here to-night because it is a fact, solid as the
cliffs of Olivet, that this was His own ultimate command ;
His people were to be His witnesses wherever man is
found upon the earth."
And he went on to show how the world, the Church,
and the very nature of the Gospel itself, bore three-fold
testimony to the urgency of the world-wide commission.^
III. As Speaker and Teacher outside Cambridge,
We have seen how Moule's gifts and powers as
a preacher found recognition in the wider world outside
Cambridge. The same w^as true of him as a public
speaker and teacher. He soon became in request at
conferences and conventions and annual meetings of
Societies.
His first appearance at the Islington Clerical Meeting 2
was in 1881, when he was set down as an " appointed
speaker." In 1885 he read one of four papers on
Spiritual Life in the Church of England, his particular
^ Cathedral and University Sermons, No, XI.
2 This gathering, which began in the study of Daniel Wilson,
Vicar of Ishngton, in 1824, has grown steadily in size and import-
ance, until it became necessary to migrate first to the Great
Mildmay Conference Hall and then (in 1920) to the Church House,
Westminster. The pre-war attendance rose to about 1200.
144 THE LIFE OF BISHOP MOULE
theme being " Hindrances." From that time onwards
every third or fourth year until 1899 we find his name
on the programme as the reader of a paper, and twice
he revisited the annual gathering of Evangelical
Clergy, as Bishop, viz. in 1912 and 1918. More and more
men of the Evangelical School came to look to him to
present the truths for which they stood with a combina-
tion of scholarly precision, logical force and spiritual
depth, which they could find equally nowhere else.
The Islington meeting was both by name and practice
" Clerical." The Mildmay Conference,^ on the contrary,
was in its day the great gathering-place of evangelically
minded Christian people without distinction of denomina-
tion, ministry or sex. For a considerable time the
authorities at Mildmay looked with great suspicion
upon any one connected with the Keswick Convention.
But just about the time that Moule threw himself
into the scale on the side of the Keswick speakers,
the tide turned, and in the very first June after the
memorable visit to Polmont, he was invited to speak
on the Mildmay platform. At the morning meeting,
and again at a specially called side-meeting in the after-
noon, he stood up to testify to his Master's ability to
save His people from the power of sin and to enable
them to walk in newness of life.^ Twice again he was
a welcome speaker at Mildmay (1892 and 1894).
Exeter Hall ^ in the Strand was for seventy years
the greatest rallying ground in the metropolis of the
^ This conference was founded by William Pennefather, Vicar
of St. Jude's, Mildmay Park, from 1864 to 1873. On Mr. Penne-
father' s death Stevenson Blackwood (afterwards Sir Arthur
Blackwood) became Chairman. The Hall was built about 1870
and seated 2500 persons.
2 His two addresses were published in the Record of June 26th,
1885.
3 Exeter Hall was built in 1831 to provide accommodation for
the large numbers who used to gather at what are now known as
the May Meetings of the principal societies. Fifty years later it
was bought and presented to the Y.M.C.A. on the understanding
that the Hall would still be let to the Societies for their public
meetings. A few years ago it was pulled down and the Strand
Palace Hotel built in its place.
IN PULPIT AND ON PLATFORM 145
Evangelical and Philanthropic Societies, and it was on
the platform of Exeter Hall that Moule stood in
1885 to make one of the most impressive speeches he
ever delivered. The Christian people of England had
been greatly stirred by the going forth to China of the
Cambridge Seven. ^ At the suggestion of the Y.M.C.A.
the Church Missionary Society arranged a great
meeting for men in order to set before them '' The
Claims of the Heathen and Mohammedan World."
The Hall was filled to overflowing. Fifty men came
up with Moule from Cambridge. Earl Cairns presided.
Moule spoke with wonderful power.
'' What," he asked, " has gathered us together here?
Nothing less than the Spirit of God moving visibly in
the world and in the Church. At this time God is
making Himself felt in ways in which we cannot but
trace His blessed hand with peculiar clearness. This
is a very great evening — great it may be for many
souls here to-day — great certainly for many a mission-field
— for our dear Church Missionary Society and for our,
if possible, yet dearer Church of England. . . . But
we are not here to-night to praise our Society or our
Church. We are here in the Presence of our King.
I would speak in the sense of that Divine Presence,
remembering that His demand upon every one of His
servants is ' surrender at discretion,' the yielding of
our will and of our life to do His Will. In the old feudal
days, when the vassal did homage to his lord, he did
this : he put his hands together, and put them between
the hands of his lord, in token of absolute submission
to his will and readiness for activity in his work. That
is the only true position for a Christian's hands — not
one hand, but both — quite within the hands of the
infinitely trustworthy, infinitely sovereign Lord Jesus
Christ."
Then he appealed with intense earnestness to the
young men present that night in so great numbers.
" You are here before the unseen Lord. He is now
speaking to you through this meeting as His voice,
1 See Chapter X, p. 119.
146 THE LIFE OF BISHOP MOULE
and you have to say something to Him in reply, as to
whether for His service, be it at home or abroad, you
are prepared to hve as those that have put their hands
in His and belong henceforth wholly to Him."
We are reminded of the first lines of that noble hymn
which he wrote at this very period :
My glorious Victor, Prince Divine
Clasp these surrendered hands in Thine ;
At length my will is all Thine own,
Glad vassal of a Saviour's throne !
By this one address, Moule, hitherto unknown to a
London audience, won his way straight to the hearts
of the Christian men of the metropolis. He appeared
again on the same platform at the C.M.S. anniversary
two months later. He told the great gathering of a
remarkable meeting of University men held at Cambridge
at the previous St. Andrew's-tide, at the close of which
scores of men, graduate and undergraduate, had gathered
round Mr. Wigram and Mr. Stock, inquiring eagerly
about openings for Missionary service.^ From this time
onward his tongue and his pen were ever at the disposal
of the Society he loved so well.
The first Church Congress met in the Hall of King's
College, Cambridge, in 1861. H. C. G. Moule was that
year elected a Scholar of Trinity. Twenty-five years
later he for the first time stood upon a Congress platform,
but from that time onward he was frequently present
either as speaker or preacher. Altogether he took part
in eighteen Congresses, nine before he became Bishop
and nine after. He was especially welcome as a speaker
on devotional subjects. Twice he spoke on " the
Devotional use of Scripture," once on " Secret Prayer,"
more than once on " The Christian Home " and once on
" The Christian and the World." 2 But he took part
also in the discussion of many more or less burning
questions, such as Religious Instruction, Home Reunion,
1 History of the C.M.S. , Vol. Ill, p. 315.
2 Published as a separate booklet by Seeley & Co. For the
other papers, see Bibliography.
IN PUPILT AND ON PLATFORM 147
the Reformation, the Evangelical Movement in the
Church of England, and the Fostering of Vocation for
Holy Orders. Some of these papers are of exceptional
value and interest ; all of them, even when dealing with
the most controversial matters, have about them a
spiritual fragrance which reminds us that we are in the
presence of the unseen Lord. It is very interesting
to compare the paper on *' Limits and Lines of United
Action with Christians not of our own Communion,"
as originally prepared for the Congress at Birmingham
in 1893, and the actual speech, as it appears in the
Official Report. At an early stage of the meeting
*' Father Ignatius " had created a scene by rising in his
seat holding aloft a copy of Lux Mundi, and protesting
against the Rev. Charles Gore, as he then was, being
allowed to speak ! And later on Prof. G. T. Stokes of
Dublin had vigorously denounced the practice of calling
home-separatists, whether Popish or Puritan recusants,
" Churches," and quoted Bishop Hall (The Divine Right
of Episcopacy) as taking the same line. Moule was called
upon to read the next paper. He showed his command
of the controversy by putting aside his MS. for the first
five minutes and speaking on the spur of the moment
in answer to Stokes.
" If I were minded to pursue the subject on the lines
of Professor Stokes, I might appeal from Bishop Hall
to Bishop Hall, from that theologian's Divine Right of
Episcopacy to his later work, under a happier title, The
Peacemaker.'^
He proceeded to quote from memory both Bishop Hall
and Archbishop Sancroft. From this point he partially
followed the lines of his paper, but without reading from
it. He said that he had recently been obliged, on the
ground of loyalty to his own Church, to decline to co-
operate — not with individuals (who, as baptized, were as
much members of Christ as himself), but — with an organ-
ization actually competing and sometimes colliding with
the National Church as such. At the same time he could
148 THE LIFE OF BISHOP MOULE
not refuse the name of " Church " to great organizations
of living Christians, developed under circumstances
to which ancient Church History presents no real
parallel.
'* To those who have cheered and clapped this
morning with such delighted enthusiasm at the
thought that dissenting bodies are in no sense Churches,
I put the request that they will try the experiment of
bringing themselves into close brotherly relations with
Nonconformist Christians as individuals in Christ. ..."
He ended by referring to the Keswick Convention as
illustrating how such Christian intercourse might law-
fully be attained.
" No questions of Church connection are asked there.
On the other hand, no abnegation of distinctive principles
in such matters is demanded. . . . For myself I always
return from such a scene to duty more than ever thankful
for my Church and my Orders as vehicles for the exercise
of ' the blessed life,' and at the same time no less
affectionately drawn to all who love our Lord Jesus
Christ in sincerity."
The Keswick Convention has received treatment in
Chapter XL But Moule's work in this direction was
not confined to Keswick. He spoke at Conventions
as far north as Aberdeen and as far west as Glasgow and
Dublin.
He paid a very interesting visit to Dublin in April
1894. The Synod was in session. Those present at it
will well remember the very lively whole-day debate
that year with regard to the consecration of a Bishop
for the Spanish Episcopal Reformed Church. Mr. and
Mrs. Moule were the guests of Lord Plunket, the Arch-
bishop of Dublin, and they met at the Palace many of
the most interesting personalities of the Church of
Ireland. On the day before the " Spanish " debate, he
read a paper before the Clerical Society at 9 a.m.(!)
and the same evening he addressed a great gathering
in the Metropolitan Hall on the subject of " Spiritual
IN PULPIT AND ON PLATFORM 149
Life." The Archbishop took the chair, and members
of the Synod, both clerical and lay, formed the bulk
of the assembly.
One other Convention may be mentioned here,
although, strictly, it belongs to Durham days. In
February 1908 a great Church Convention was held in
Birmingham. Bishop Gore was Convener and Chairman.
The subject was " God's Redemption of Man." The
Town Hall, the Cathedral and St. Martin's were filled
night after night. The speakers in many cases spoke
first in the Town Hall and then in one of the two churches.
Bishop Moule spoke on the Atonement. Bishop Gore
wrote gratefully to him after the close of the Convention :
" I cannot help writing one line to thank you for your
addresses. They struck, to m}^ mind, exactly the right
note and made a deep impression. There was a
unanimous feeling (as far as I can judge) of deep
gratitude." ^
1 See also pp. 288-9.
CHAPTER XIII
NORRISIAN PROFESSOR OF DIVINITY
On February 6th, 1899, Dr. Moule heard that Dr.
Armitage Robinson, the then Norrisian Professor of
Divinity, had been appointed Canon of Westminster.
His friends in Cambridge heard of it, too, and they
besieged him with requests that he would allow himself
to be put forward as a candidate for the post about to
be vacated. He consulted Dr. Butler of Trinity and
others, and, after a week of anxious thought and prayer,
he decided to stand. ^
The following day he went with Mrs. Moule to
Brighton. He was very far from well, and it soon
became evident that he was in the grip of influenza.
He had been seriously overworking for some time, and
had not the strength to throw off the fever rapidly.
There were some very anxious days, and when at last
he rose from his sick-bed the medical verdict was that
he must have a complete rest and change. March 15th,
therefore, saw Dr. and Mrs. Moule start for Cannes,
where they joined Mr. and Mrs. Barton at Villa Mau-
varre. Five days later the news reached Dr. Moule
that in his absence he had been elected Professor. So
the die was cast and a new prospect opened out before
him. It was " a solemn moving moment." He cast
himself upon God and took courage. It was provi-
dential that he should at this juncture have a happy
1 There are now five Divinity Professorships. At that time
there were only four. The Lady Margaret and the Regius
Professorships were founded 1502 and 1540. The Norrisian
Professorship came third in order of foundation, and dates from
1777. The Electors are the Heads of Houses, and it is distin-
guished from the other four Professorships in the interesting
particular that the occupant of this Chair is not required to be in
Holy Orders.
160
PROFESSOR OF DIVINITY 151
and restful month on the shore of the blue Mediter-
ranean sea, enjoying the brilliant sunshine, reading his
beloved Virgil and drinking in health and strength as
the days went by.
He reached home again on the 19th of April, and the
following day his last full term at Ridley began. On
Saturday the 29th he was admitted Professor by the
Vice-Chancellor. I3y a recent statute a Fellowship at
St. Catharine's College had been attached to the Pro-
fessorship, and, accordingly, on Monday, May 1st, he
was elected and admitted as a Fellow of that College.
The term fitly closed with the Reunion, of which
mention has already been made in Chapter IX. Dr.
Moule returned into residence at Ridley Lodge for the
Long Vacation Term. He gave his Greek Testament
readings at early Chapel as aforetime and lectured
twice a week. But the bulk of his time was necessarily
given to preparation for^ the future. The last Chapel
service was held on August 21st, and on the same day he
left the Lodge. It was a great wrench to leave the
home of eighteen years, but he was not going far, and
could still keep in touch with the work which he loved
so well.
The cycle-tour in Devon and Cornwall and the visit
to Cromer which followed will be found recorded in
the next chapter. The family returned to their new
home at No. 5, Salisbury Villas, near the end of Sep-
tember, and the next days were spent in " getting
straight " both at No. 5 and at the rooms in St.
Catharine's College.
Full Term began on Tuesday, October 10th. Three
days later Professor Moule stood up in the large Hall
of the Divinity Schools to deliver his Inaugural Lecture.
A large audience was present to listen to him and to
bid him God-speed. The lecture was divided into two
parts. Part I was retrospective. Dr. John Hey had
been elected the first Norrisian Professor in 1780.
Eight others had succeeded him. Of these five had been
personally known to the new Professor — Corrie, Harold
152 THE LIFE OF BISHOP MOULE
Browne, Swainson, Lumby and Armitage Robinson —
and of each he had appreciative and gracious words
to say.
Part II dealt with the future. Professor Moule laid
down the lines upon which he proposed to carry out his
work. In the first place, he proposed to lecture on
books of Holy Scripture in such a way as to bring out
the drift and purpose of the whole document and of its
several parts, as living utterances bearing upon living
problems. For this Term and the next the portion
selected was the Second Epistle to the Corinthians.
" Introduction there will be, but it will be kept alto-
gether subordinate to Interview." The Epistle chosen
" presented in vivid colour an example of the distinction
and the harmony of the human and divine in Holy
Scripture. It is, on the one hand, a letter written by
a man, the free expression, burning with complex
emotion, of a sensitive human heart. It is, on the
other hand, an oracle, charged with inestimable truths
of Revelation, for sure and authoritative conveyance
to our faith. Under the first character it invites a
study the same in kind as that which we should bring
to Epistolary literature in general. We shall then see
that the literary messengers of the Eternal Spirit were
given liberty, full and magnificent, for the movements
of their own being ; they were lifted to be themselves in
the highest measure, tinder the second character we
shall approach the Letter with a religious and reverent
attention in which spiritual insight must do its proper
part, with prayer for an illumination not our own. For
this Letter, written with the amplest human freedom
as a Letter, is so managed, by One to whom our freedom
is all the while His implement, that it is an Oracle too.
As we study the Letter, we shall pursue the mind of
Paul ; as we study the Oracle, we shall reverently ask
to know what his Lord has to speak through him. We
may hope to apprehend enough of both aspects to give
us a growing sense alike of the human reality of the
document and of its divine trustworthiness for life and
death."
pis second purpose was, for ^ time at least, to set
PROFESSOR OF DIVINITY 153
forth " great points in the Theology of the Reforma-
tion," as seen in the writings of Luther.
" Lutlier was one of the greatest servants of God whom
time has seen. As a pcrsonaHty he both embodied in his
experience the supreme principles of the Reformation
at large, and in respect of those principles mightily
stirred and impelled the true leaders of the Reformation
in our own Church. No partial or polemical presenta-
tion will be given. My one desire is to present afresh
to younger students some of the deeper elements of an
epoch, which was of incalculable and vital significance
for good for Christendom."
He concluded with a characteristic reference to
Matt, xxiii. 34 : " Behold I send unto you — not only
* prophets and wise men,' but — ' scribes,'* the men of
the library, the book, the pen, the teacher's chair."
As such, he looked to the Lord Who sent him for
sufficient grace, and to those present for kindly
sympathy and intercession.
The Lecture was well received. Professor Gwatkin
wrote :
" Thanks for the Inaugural. It is the right note,
and I am further glad of it, because I think our
Cambridge School is getting too much absorbed in
prolegomena and literary details and needs a call to
higher and wider things, which it is in some danger of
leaving undone."
The two years that followed were years of inde-
fatigable labour. As Professor, Dr. Moule lectured in
the first year (October 1899 to June 1900) twice a week
on 2 Corinthians in the Divinity Schools and once a
week in the evening on Luther and other Reformers
in his rooms at St. Catherine's. In the second year
he took for his subjects " Selected Articles " and
*' Wesley."
But, besides these lectures, he took upon himself
many other labours. Some of them came by virtue of
his office. He had to examine for a number of Uni-
versity prizes and scholarships. But most of them
154 THE LIFE OF BISHOP MOULE
came to him, as duties entrusted to him by his Divine
Master and gladly accepted for His sake. One in-
teresting bit of work was a series of Addresses on
Christian Doctrine on Monday evenings in Trinity
Church in the October and Lent Terms. This was
part of a definite scheme to draw together young
Evangelical Churchmen and to enable them to give
intellectual reasons for the faith that was in them.
About sixty men on an average attended weekly, and
Professor Moule in the course of three or four terms
covered a large part of the field of Theology in a very
helpful way.
Dr. Drury (afterwards Bishop of Sodor and Man,
Bishop of Ripon and now Master of St. Catharine's)
was the new Principal of Ridley Hall. He suggested
to his predecessor that it would be very acceptable to
every one at the Hall if he would come and lecture, as
in times past, on Sermon preparation. Accordingly,
in February, 1900, we find the Professor back at the
congenial work of training the students in the science
and art of preaching. And this he continued to do,
until the call came to leave Cambridge.
As we saw in Chapter XII, he was still evening
preacher at Trinity Church, and time after time he was
to be heard at his new College of St. Catharine's, or at
his old College of Trinity, in the University pulpit or
elsewhere. Perhaps the most memorable occasion was
in January, 1901. The news of Queen Victoria's death
reached Cambridge on the evening of January 22nd.
Dr. Moule was profoundly moved. Two days later he
went to the Senate House and heard the Vice-Chancellor
proclaim Edward VII king, and sang for the first time,
" with trembUng voice," " God Save the King." On
Sunday he preached three times. At St. Catharine's
he preached on the text : " Her children rise up and
call her blessed." He recalled the fact that on Queen
Victoria's visit to Cambridge in 1847, when her husband
was installed Chancellor, she had been the guest of the
then Master, Henry Philpott, afterwards Bishop of
PROFESSOR OF DIVINITY 155
Worcester. She had sat at table with her Consort in
the College Hall. With reverent love the preacher
dwelt upon the Great Mother of the English Race, and
bade his hearers, as her children, not only to " rise up
and call her blessed," but to follow her noble example.^
At Trinity Church he preached at the regular evening
service on " reception into the eternal tabernacles "
(Luke xvi. 9), and at 8.30 p.m. (the C.I.C.C.U. sermon)
he spoke to a " grand full church " on " I will be good."
The South African War was much in his thoughts,
and his Diary frequently records the war news. On
March 1st, 1900, he went up to London to address the
Students' Christian Union at Guy's Hospital. He
writes : " Grand news of Lady smith relieved after
119 days. Walked about streets after the address.
Wonderful scenes of exultation." When the news of
the relief of Maf eking arrived, Cambridge spent the
day " en fete," and evidently No. 5 was to the fore
with its display of flags.
Nor were his labours confined to Cambridge. Dr.
Moule had been appointed Honorary Chaplain to the
Queen in 1898. The day after he was admitted Pro-
fessor at Cambridge he preached in the Chapel Royal,
St. James's. The sermon was upon the text : " Lovest
thou Me? " 2 Noble in its wording, it was still more
noble in its power to bring the soul face to face with
Him who asked that question. A month later (on
May 29) the new Hon. Chaplain was presented at a
levee held at St. James's Palace.
He gave a remarkable series of Holy Week addresses
in Immanuel Church, Streatham, where his former
Ridley pupil H. F. S. Adams was Vicar, in April 1900.
In the same month he preached in York Minster at
the consecration of his friend F. J. Chavasse to the
Bishopric of Liverpool, and a few days later (May 3)
he went over to Ireland and conducted a Quiet Day
for Clergy at St. Columba's College, Dublin. And
1 The Sermon was published by Mr. A. P. Dixon, of Cambridge.
2 The Secret of the Presence, Sermon X.
156 THE LIFE OF BISHOP MOULE
these are but samples of the way in which, as soon as
the heavy work of the Term was over, he spent himself
day after day in the ministry of the Word. One of
his newer interests was the work of the Christian Social
Union, of the University branch of which Harold
Buxton was at the time Secretary. He not only joined
the Union and showed his interest in its activities at
Cambridge, but he spoke on its behalf both in London
and at Tunbridge Wells.
The end of the century brought solemn and sacred
thoughts, which he put into verse as follows :
'Tis sweet to remember our age of gold,
Life's early and radiant day,
For the world now decayeth and waxeth old
And is ready to vanish away.
'Tis sweeter to ponder the glory in view,
And to think that the best will be last,
When beyond all that dies comes the endlessly new
And our passings alone will be past.
December SOth, 1900 [In Diary].
and again at the end of another year he writes :
Change and decay in all around I see ;
So runs for ever Earth's long mournful story ;
But God's own gift for ever sets us free,
A present Saviour and a coming glory.
The end of the old century brought him another
literary task, a brief but pregnant account of The
Evangelical School in the Church of England, Its Men
and Its Work in the Nineteenth Century. It was a
powerful historical sketch of the work and witness of
the men whom he once called in a memorable phrase
" those old, despised, mighty Evangelicals," and of
their successors in his own day. His account, as an
eye-witness, of Moody's Mission in Cambridge, of the
Keswick Movement, and of the growth of the Church
Missionary Society is of special interest.
The Round Table Conference of October, 1900, and
the important part played by Professor Moule is dealt
with in Chapter XV.
With the new century came a new and very painful
PROFESSOR OF DIVINITY 157
anxiety about the health of '' Tesie," the beloved elder
daughter. The London speeialist consulted, Dr. Symes
Thompson, took a " grave but not unhopeful " view of
her condition. Tuberculosis was undoubtedly present
in the lungs. Tesie was at once taken to Bexhill to
get " open-air treatment." In April, 5, SaUsbury
Villas was let to friends " for an indefmite time."
Mrs. Moule went to Bexhill and Dr. Moule moved into
his rooms at St. Catharine's. It had been his practice
from the beginning to spend Thursday afternoon and
evening at the College, attending the Chapel service,
dining in Hall and seeing friends afterwards in his
delightful panelled rooms in the front Court. Two
windows of this room looked across to Corpus and two
looked the other way through the buildings of Queens'
to " the Backs." Now he lived altogether in College,
" a strange, solitary life, but with many mercies. Many
men," he writes, '' have looked me up this month here.
On Sunday night seventeen came in to tea and hymns,
Mr. and Mrs. A. B. Cook helping me to receive them."
In spite of his great anxiety about his daughter, he
threw himself heart and soul into the work of the Term.
He was Senior Examiner in June for the Theological
Tripos. This involved an amount of work little sus-
pected by the men examined, both before and after
the actual examination-session. But at last the List
was made up and taken to the Vice-Chancellor, and on
Saturday, June 15th, at 9 a.m. in the Senate House,
Charles Moule read out the Classical Tripos list, and his
brother followed with that of the Theological Tripos.
This was the last Academic work of a very busy term.
On Sunday he preached as usual, and on the following
day he left Cambridge to fulfil a few preaching engage-
ments in England before leaving England with his
family for Beatenberg. Little did he think that, when
he returned in September, it would be as " Bishop-
designate of Durham." But God knew. His whole
previous life had been leading up to this, and the
two months in Switzerland were a gracious interlude
158 THE LIFE OF BISHOP MOULE
between the arduous labours of the past and the no less
arduous labours of the future.
In Part II is told how the offer of the See of Durham
came to him and the steps by which he entered upon
his Episcopal office and labours. These steps involved
corresponding steps of farewell to his beloved Cambridge.
He returned home on September 12th. A month later
he and Mrs. Moule held two " At Homes " at St.
Catharine's College, one for undergraduates, and one
for Senior University friends, who came to bid him
God-speed. A fortnight later the town congregation^ to
whom he had ministered so faithfully for over twenty
years, at a great meeting in the Guildhall presented to
him a testimonial gift, with many expressions of love,
gratitude and goodwill. He preached his last regular
sermon at Trinity Church the Sunday before his Con-
secration, the church being " crowded in every part,"
and, immediately after his Consecration, he returned
to Cambridge to preach in St. Catharine's College
Chapel in the morning and at the C.I.C.C.U. gathering
in the evening. At last, on October 31st, the Bishop
enters in his Diary : " Went forth from our dearly-loved
Cambridge. Lord, go with us in the new path and
bless the dear old scene of life."
What it meant to him and his to say farewell to
Cambridge, as a home, may be seen from the lines
which he wrote in August, 1906, after revisiting the
ancient haunts of his youth and middle age.
I love thee, Cambridge, with a love more deep
Than my own thought can fathom ; life's advance,
And northern Durham, serve but to enhance
The yearning joy, in doubt to laugh or weep.
With which, on thy smooth picturing river's brink,
I see thee beautiful as dream at dawn —
Courts, gardens, groves, and willowy meads long drawn.
Much on thine earlier lovers here I think ;
How Ridley's, Herbert's, Milton's, Newton's eyes
Were fill'd with thee ; how Gray and Wordsworth trod
Thy turf; how Martyn walk'd in thee with God,
Thou home of saintly sons, and strong, and wise :
But most, with thouglits all tears, yet heavenly mild,
I love thee as the Darling of my Child. ^
1 M.E.E.M., died 1905.
CHAPTER XIV
IN VACATIONS
Life and work at Cambridge during Term are very
strenuous; in Moule's case they were exceptionally so.
Over and over again the day's entry in his Diary ends
with "Very tired." Mercifully he had his vacations,
like other men, but they were often sadly too like Terms.
Even when he was in Scotland or abroad, his mornings,
as a rule, were given up to work and correspondence.
But still he did get away from Cambridge two or three
times a year, and there were days when books and
papers could be put aside altogether, and then no one
of the family party enjoyed the outings and excursions
more whole-heartedly than he did. Between 1881 and
1901 he spent delightful vacations in Switzerland, Italy
and the Riviera, Scotland, Wales and various parts of
England.
Switzerland he visited six times — twice in the Easter
vacations, four times in the late summer. He held
Chaplaincies at Thun, Ballaigues, Villars, Glion and
Beatenberg. Not a few friends still living remember with
gratitude how helpfully he ministered to them on
Sundays and weekdays. At Ballaigues he held a Bible
reading on Wednesday evenings, attended by an average
of forty people, and conducted family prayers each
morning after breakfast. They also remember how
gleefully he joined in the outings, when able to do so;
how he revelled in the beauties of Nature — in " glacier,
forest, flowery meadow, mountain, flood and waterfall.'*
His daughter Isabel writes :
" My first recollections of Evensong are of his taking
it in the little blue-distempered church at Ballaigues,
which we English shared with the Swiss — holding our
159
160 THE LIFE OF BISHOP MOULE
service just after theirs. This was a very happy time
for my father, for he had a quite remarkable response
from the hotel guests, and he used to speak of it with
pleasure to the end of his life.^
" We were also on the Rhine and at the Riff el Alp,
where he had some long glacier-walks, including one of
twelve hours' duration."
Twice the holiday resort was Beatenberg. He was
the Chaplain in 1901 for two summer months, a place
and year ever memorable to him, because of the call
which came to him, while there, to succeed Bishop
Westcott in the See of Durham. The following verses
were written at Beatenberg at that time — first in Latin,
then in English :
ill-Turner was at Ridley Hall.
AD MONTEM DICTUM JUNGFRAU.
Virginei quotiens oculis castissima montis
Culmina et aeternum Candida saxa sequor,
Non ilia aetherias vi vix exstructa sub auras
Sed mage de ccelo sponte caduca rear.
TO THE JUNGFRAU.
Oft as the Maiden Mount, sublime in her purity yonder,
Veiled in a glory of snow, musing I mark from below.
Not uprear'd from the valley, methinks, was the radiant
wonder ;
Rather a hill of the sky silently sank from on high.
" We were often in Scotland," writes his daughter,
" during the late August and September holiday — twice
at Braemar, where in 1888 I can remember his taking
us two small children for a walk along the Balmoral
road, so that we might see Queen Victoria drive past in
her pony- carriage. We happened to be the only people
1 It so happened that the tenth anniversary of Mr. and Mrs.
Moule's wedding day came round while they were at Ballaigues
that year, and he received from the visitors at the hotel a letter
of most appreciative gratitude for his ministry, accompanied by
gifts of flowers and fruit for themselves and a donation to the
Colonial and Continental Church Society. His reply character-
istically took the form of verse, one line of which is quoted on
p. 159.
IN VACATIONS 161
on the road, and had a smile from her, all to ourselves.
He delighted in long mountain walks and moderate
climbs. Indeed throughout his life he greatly enjoyed
walking. Those who walked mueh with him will
remember his power of sustaining conversation on some
subject which interested him, of repeating poetry aloud,
mile after mile, or telling the story of some book he had
lately read, all the while keeping up a very brisk pace.
My impression of him on all these holidays is of great
activity (though the days were seldom free from either
literary work or correspondence). Dressed in a short
black coat and breeches, he was always, when possible,
walking and generally carrying sketching materials for
a rapid sketch in water-colour or sepia."
He had many friends in Scotland, some resident, some
visitors for summer months, who invited him to stay
a few days with them. In 1890, for example, he paid six
such visits. He records glorious days, tramping over
the heather, climbing the hills, revelling in the glories
of ravine and torrent, rock and river and sea. He takes
Bible readings at various houses and speaks at con-
ferences and conventions at Perth, Glasgow, Dollar and
Polmont. He spends "long and busy" mornings and
days over MSS. and letters and over two papers for the
Church Congress at Hull.
In England his favourite haunts were Cromer, Mal-
vern and, when he could go so far, his beloved Dor-
chester. Cromer provided him with the bathing he
loved, and he could get rambles inland with his children
and cycle rides wdth older friends, and he paid five visits
there. He visited Malvern almost as often, either as
locum tenens or as friend, and many there were and are
eternally grateful to him for his witness in pulpit and
in life to Christ and His power to save. When Ridley
Chapel was built in 1891-2, his Malvern friends gave
the handsome clock in the Tower, and Miss Gale, whose
guest he so often was, gave Bible, Prayer Book and
Office Book.
" Later in life," writes his daughter, " he took to
cycling on his holidays. In 1899 he took a twelve days'
M
162 THE LIFE OF BISHOP MOULE
cycling tour with his friend, the Rev. C. Lisle Carr, in
Devon and Cornwall." Omitting Sunday as the day of
rest, in the remaining eleven days they covered 345 miles,
an average of over thirty-one miles a day. He employed
spare hours during the next three weeks in recording
their experiences in playful verse. The record runs to
some hundreds of lines. It is only possible here to quote
a few lines from its earliest pages :
It was on a doubtful August morn, a Monday dash'd with rain,
(For Midsummer's long drought at last was breaking up amain)
We two adventurous Catharine men from Exeter did steal,
Each mounted, as in duty bound, upon a Catharine wheel.
They slept the first night at Bideford, with its
reminiscences of "Amyas Leigh and lovely Rose
Salterne," and next day reached Clovelly :
And who Clovelly' s charm shall paint? — the plunging stair of
street,
Where fuchsia bowers and gabled roofs run downward at our feet,
Fair vista, where the eye still paused, before its final leap,
From roof and garden and gray rock, into the sapphire deep.
On the tenth day they slept at Tavistock :
A golden sunset shut the day ; we, seated by the stream.
Talked long of things unseen as yet, and grasped the hope supreme ;
At length to bed — while from the door a sound of wordy strife
Came in, betwixt a cheerful man and his uncheerful wife.
Last, but not least, he paid a memorable visit to
Palestine and the Levant, in the early spring of 1897.
Mrs. Moule went with him. The Midnight Sun sailed
from Marseilles, with 175 passengers on board, for a
cruise, which appealed equally to the scholar and the
saint. Naples and Pompeii, Etna and Sicily, Olympia
and Athens, the Islands of the ^gean, Constantinople
and Ephesus were of thrilling interest to one who was
steeped in Classic lore. Dr. Moule gave two lectures to
the company on board, one on Olympia and one on
Athens in preparation for the actual visits to those two
historic sites. In the first of these he reminded the
company how for 1170 years (776 B.C. to a.u. 394) there
was held at Olympia, once in every four years, a great
assemblage of men from every part of the Greek world.
IN VACATIONS 163
(Only one woman was permitted to see the games —
the High Priestess of Dcmeter, seated in state on a
throne of marble.) This assembly was at onee " a
religious festival in honour of Zeus, an athletie gathering,
a national fair, and a eonversazione for poets and
philosophers." For that one month the innumerable
petty States observed a saered truee, which it was
considered sacrilegious to break. The numbers that
assembled at Olympia belittle even the enormous crowds
that in this country gather on the banks of the Thames
to see the Boat Race or on Epsom Downs to see the
Derby. Dr. Moule described the Temple of Zeus, the
Gymnasium, the race-course and the palaestra. He
pointed out the intimate blending of religious rite and
athletie sports. He quoted Euripides (Autolyeus) on
the evil of exaggerated enthusiasm for physical exercises :
Of all the thousand ills that Greece is heir to.
No ill, methinks, out-ills the tribe Athletic
Slaves to their teeth and captives of the belly
Why toil to hold for them high festival ?
Rather prepare ye olive coronets
For loyal sons, for citizens who serve
Their country, and for children of the Muse.
Finally he turned to the New Testament. He showed
how the Epistles of St. Paul were dotted over with
allusions to the Games, and how the great Apostle used
the language of Olympia to set before his converts the
Christian race and the Christian prize.
Athens provided the lecturer with an equally fascinat-
ing subject for discourse, of which he took full advantage.
The historic glories of the Acropolis and of other ancient
sites and buildings and the associations clustering round
Mars Hill were set forth in preparation for the two days'
visit which followed.
One who travelled with Dr. Moule tells of the great
interest aroused by these lectures. He had to give his
Olympia lecture a second time to an audience as
crowded as on the previous evening, and for " a long
164 THE LIFE OF BISHOP MOULE
hour " he held their attention enthralled. An interest-
ing story attaches to the Athens lecture. The visit to
Athens happened to synchronize with the Cretan
insurrection against Turkish rule. The six leading
European Powers, generally spoken of as " The Concert
of Europe," acting together, had intervened between
the Turks and the Greeks, and only ten days before
English men-of-war had had to shell Cretan forces and
occupy Canea. Eventually the English Government
obtained autonomy for Crete and the withdrawal of the
Turks, but meantime there was intense resentment
against England for its supposed pro-Turkish policy.
It so happened that the very intelligent Greek guide
who had shown them over Olympia and who was an
ardent " patriot," was present at the lecture on Athens.
He heard Dr. Moule extol the Greek nation and speak
with enthusiasm of its history, its literature and its art.
He reported this to one of the Athenian papers, giving
the lecturer's name, the result being that, instead of
greeting the party with stones, the populace gave them
a friendly reception.
It was delightful to see the said lecturer during those
two days in Athens. He was like a boy in his keenness
and enthusiasm, and it was a great gain to his group of
sightseers to have one with them who knew so intim-
ately the history and associations of every ancient place
and building.
On leaving Athens he thus recorded the impression
left on his mind :
" It has left a quite peculiar memory of dignified,
chastened beauty of form and colour ; a sort of aristo-
cratic fineness of surrounding scenery ; not exactly rich,
for foliage is nowhere abundant, save at Daphne; but
the ' bright air ' of Euripides' chorus does indeed light
up a landscape which, almost stern in general colour, yet
displays under this a hundred subtle tints and always
falls into levels and horizons of beautiful effect. The
Acropolis and its satellite Areopagus tower out of the
modern capital with a dignity which could not be
greater."
IN VACATIONS 165
Constantinople was absorl)infTly interesting. In the
Museum were seen tlie beautiful white marble sareophagus
of Alexander the Great, a cast of the Siloam inscription
of Hezekiah's date, recording the cutting of the tunnel
through the rock,^ and " the lion of Marash," which has
graven on it the most perfect Ilittite inscription known.
But the grandest sight was San Sophia, the famous
cathedral church built by the Emperor Justinian and
now a Mohammedan mosque. Its wonderful size and
proportions impressed Dr. Moule more than any sacred
building he had ever seen. Over the entrance door he
read the inscription, still legible, which bears continuous
silent witness to Christ: " Jesus said : I am the door;
by Me if any man enter in he shall . . . find pasture."
He and Mrs. Moule found time to visit " Robert
College," one of the noblest of the many fine educational
establishments of Americans in the Turkish Empire.
It has accommodation for two hundred students, who are
mainly Christian (Armenian, Bulgarian, etc.), but a few
are Moslem. This, their " first visit to a work in any
sense missionary," deeply interested them both. Before
they re-embarked. Dr. Moule managed to get a glimpse
of " the ancient walls of the city, a system of moat, wall
and flanking towers, stretching as far as eye could reach,
not far from the spot where the terrible Mahomet II
burst in and Constantine Palaeologus, the last Caesar,
heroically fell in 1453."
The visit to Ephesus, with its " vast solemn ruins,"
the sight of Patmos and later of Lebanon, were redolent
of sacred associations. At Beyrout he went ashore and
saw the British Syrian schools, which have done work
of such inestimable value for the Christian population.
He met there " the widow of a murdered Armenian
pastor," and " prayed with and spoke to the first class "
of girls.
If Greece and Turkey and Asia Minor appealed to the
scholar, still more did Palestine appeal to the loving
1 2 Chron. xxxii. 30. See Driver's Text oj Samml, p. xiv f.
166 THE LIFE OF BISHOP MOULE
follower of Christ and devoted student of the Bible. But
Palestine is better known, and we can only make brief
allusions to the manifold interests of the sixteen days
spent in the Holy Land. Dr. Moule on horseback, and
Mrs. Moule with other friends in a carriage, visited Carmel
and traversed the valley of Esdraelon to Nazareth. A
dear Ridley friend, the Rev. H. Sykes, met them there
and took them next day via Cana to Tiberias. They
revelled in the views of the Lake and of Hermon, which
opened before them. They rowed along the Lake to
Magdala. They visited the Missions at Tiberias, Cana
and Nazareth. The return journey to Haifa was made
under great difficulties, not to say danger. Storms of
rain had caused the Kishon to overflow its banks and
flood the valley. The horses in the carriage, in which
Mrs. Moule was riding, were at one place up to their
necks in water and only by frenzied leaps and bounds
succeeded in reaching firmer and drier ground. The
next carriage, in which Dr. Moule was (his horse having
been handed over to one of the party, who was going
overland to Jerusalem) stuck fast in the bog and was
only extricated with great difficulty. The steamer
arrived off Jaffa on Saturday, but the rough sea pre-
vented a landing until Sunday morning. Our two
travellers declined to avail themselves of the special
train on Sunday, and spent the day quietly at Jaffa
with Miss Newton at the Mission House. Dr. Moule
preached in the Mission Room. They arrived the next
evening at Jerusalem just in time to go to the house of
Bishop Blyth. All the English-speaking residents had
been invited, including many native Christian workers.
At the close Dr. Moule spoke on 2 Cor. xii. 9. " My
grace is sufficient for thee." " One felt," said one who
was present, " that the man's own soul was in it, that
he was speaking what he knew and felt." Miss Birks
and Miss Elverson were their kind missionary hosts, and
Dr. Wheeler and others laid themselves out to be helpful.
The next nine days were spent at or near Jerusalem.
Mrs. Moule was far from well, but one or both of them
IN VACATIONS 167
visited the Temple Area, Calvary and the Garden Tomb,
Bethany and Olivet, Bethlehem, Jordan and the Dead
Sea. Dr. Moule had a bathe in the Jordan, and drank
water from the brook Cherith. Their kind hosts took
them to see the Mission Sehools and Hospitals. He
preaehed on the Sunday in the English church on
Mark xvi. 20, bringing out how the salvation which the
Lord wrought '' here " in such narrow limits was meant
for " everywhere." The church had never been so
crowded and the sermon was unforgettable.
Mrs. Moule was so unwell that they had to remain in
Jerusalem on the Monday, when the rest of the party
returned to the steamer. It looked as if they would
have to forfeit their passages to Egypt and home. But
they were not to miss their boat after all. On arriving
at Jaffa on the Wednesday, they found that the tem-
pestuous weather had rendered an earlier embarkation
impossible. Some of the party had had to spend two
nights of storm under canvas. Mr. and Mrs. Wolters
welcomed them to their house at Jaffa, until the sea
moderated and the whole party embarked once more.
At Cairo they had two days' sightseeing ; they saw the
Sphinx, and Dr. Moule ascended the Pyramid ; Sunday
they spent quietly, and he preaehed in the evening. On
the way home he lectured on " the scenery of Palestine
in the Psalms." And, finally, early in April, they set
foot once more on English soil.
CHAPTER XV
AS AUTHOR
The years at Ridley Hall were memorable, not only
for the services rendered personally by lip and life, but
also for the large output of literary work, which extended
Moule's influence throughout the English-speaking
world — indeed further, for several of his writings were
translated into other tongues. And, when he passed
from Cambridge to Durham, incessant as were his
activities as Bishop, his pen was no less busy. A
considerable number of books and pamphlets were
published during the nineteen years that he spent at
Auckland Castle. Altogether he published about sixty
books, and some forty booklets and pamphlets and
poems, besides writing a large number of introductions
and prefaces to the works of others.
His writings appealed to various classes and various
interests. They fall naturally into four divisions —
Theological, Expository, Devotional and Miscellaneous
(Poetry, Biography, etc.).^
I. Works of Theology.
It is a suggestive fact that Dr. Robert Mackintosh,
in the note on Literature at the end of his article
on Theology in the Encyclopcedia Britannica, quotes
" H. C. G. Moule's Outlines of Christian Doctrine " as
giving the best exposition of " Evangelical Anglicanism.'*
H. C. G. Moule was a theologian both by instinct and
training. His mind moves easily amid the intricacies
of patristic and scholastic controversy. He thinks with
1 See Bibliography, pp. 364-371.
168
AS AUTHOR 169
wonderful clarity, he puts his points strongly and he
exhibits a remarkable felicity in choosing the exactly
right word.
Further, he was an Evangelical theologian. Less
and less, as years went on, was he disposed to emphasize
points of difference,^ but also deeper and deeper grew
his conviction that the Evangelical School could
'' humbly claim to be the truest exponents of the
central principles of our English worship and confession."
To him it was clear that the English Reformers and
their spiritual successors, the leaders of the Evangelical
Revival, based their whole teaching on the bedrock
of Holy Scripture and observed Scriptural proportion
as between doctrine and doctrine. Accepting their
premises, their conclusions necessarily followed. The
spirit in which Outlines is written is beyond praise.
" The author humbly trusts that what he has written
has been written ' at the foot of the Cross.' Certainly
he has never willingly forgotten the Presence of Him
' Whom truly to know is everlasting life.' "
Within the compass of 267 pages he traverses the
whole range of Christian doctrine. The Doctrine of
God — One and yet Threefold — Father, Son and Holy
Spirit — occupies 151 pages. The Doctrine of Man and
of the Church, the Ministry and the Sacraments, com-
plete the book. Specially noticeable is his treatment,
(i) of the Holy Scriptures as Divine Revelation and
the ultimate Spiritual Authority (pp. 4-9) ;
(ii) of the Unity of God.
" The Divine Nature is not, like the human, realized
in a class of individuals ; it is the Nature of One Being,
Who is at once the Individual and the Kind " (pp. 20-25) ;
(iii) of the Centrality of the Cross and the expiatory
aspect of the Atoning Death of Christ, not as excluding
many other aspects, but as including them all (pp. 75-87) ;
(iv) of the mystical Union between Christ, the Head
1 See pp. Ill, 193-8.
170 THE LIFE OF BISHOP MOULE
of the Body, and all His members as the central truth
which carries all other truths about the Christian life
with it.
*' The contact of faith is perfectly simple in it-
self . . . but it carries with it profound and incal-
culable results, because of the Object which it touches,
Jesus Christ, Son of God and Son of Man, Second Man,
Mediator and Surety of the New Covenant. The man,
awakened by the Spirit, and confiding in the Son;
not only approaches Christ; he is joined to Him, one
Spirit ; he is In Him ; partaker of His Life as branch
with vine. . . . The effectual application of the Atone-
ment . . . and the virtues of the glorified Manhood
of the Head are equally for the member; he has put
on ' the New Man.' . . . But now all this is the work
of the Spirit. The Spirit acts not as an instructor
merely, external to his pupil, or an artificer, external
to his work. He penetrates the man's being as the
vehicle of the New Birth, the breath of the New Life. . . .
He is thus a bond of Divine strength and tenderness
between member and Head " (pp. 132-136, 189-193) ;
(v) of Sanctification as " the very purpose " for
which we are justified and forgiven and as ours in
Christ, secured and retained by faith and wrought in
us by the Spirit (pp. 190-200) ;
(vi) of the Church as both visible and invisible (as
Augustine and Hooker and Field) (pp. 202-214) ;
(vii) of the ministry as
" a medium of highest value, but not a mediator " (pp.
217-233) and
(viii) of the Sacraments as
" Divine seals upon the eternal covenant, covenanting
rites in which God in Christ, through ordered human
ministration, is present to meet spiritual faith with
material token, stepping out of His invisible and spiritual
region of action just so far as to touch, as it were with a
sensible contact, the believer in his faith. The water is
not transubstantiated into the Spirit, nor the bread and
wine into Christ ; but the water, the bread, the wine, are
AS AUTHOR 171
not bare signs. . . . They are the personally given
warrants and witnesses of eternal realities; sueli that, as
surely as they are used in faith, so surely are the blessings
faith seeks certified by God definitely, infallibly, to the
user" (pp. 231-2 i8).
Mr. Moule took his D.D. degree in 1895. He pre-
sented as his thesis for the degree a valuable edition
of Bishop Ridley's On the Lord's Supper, with intro-
duction, notes and appendices, the most important
being an account of the book which Ratramnus wrote
against Paschasius in the ninth century, from which
Ridley drew much of his own exposition.
His repute as a fair-minded and competent theologian
was by this time established, and we are not surprised
to find Lord Halifax in October, 1898, writing to Dr.
Moule to propose a Conference of leading men of different
schools of thought, at which explanations of points of
view might be given, face to face, with a result of
better understanding and greater agreement. '' I write,
because you could do so much to promote the peace
we must all have at heart. Surely there is a duty
imposed upon us all to try to understand one another;
but how is that possible unless we meet? " At the
time it did not seem to Moule that such a Conference
could hopefully deal with the problem, and " with great
pain " he felt " compelled to decline the invitation."
But further thought and the trend of events led him
frankly to change his attitude. October, 1900, saw
Professor Moule and Lord Halifax attending a Round
Table Conference of fifteen Anglicans called together by
Bishop Creighton at Fulham Palace to consider the
doctrine of Holy Communion and its expression in ritual.
As a matter of fact the two men not only took part in the
Conference, but they walked together in the garden arm
in arm and drew near to one another in spirit, if not in
doctrine, as they conversed one with another. The Con-
ference certainly had the effect which Lord Halifax
foreshadowed in his letter two years before. There is
good reason to think that Lord Halifax and those who
172 THE LIFE OF BISHOP MOULE
shared his views came to reaUze, as never before, the real
nature and strength of the EvangeUcal position.^
But while Dr. Moule wrote in Outlines for the
theological student, he was not forgetful of the needs
of the lay member of the Church. In fact the bulk of
his writings had the lay Churchman in view. In Veni
Creator, The Pledges of His Love, Faith, its Nature and
its Work, we have doctrinal teaching clear and definite,
but expressed largely in non-technical language and put
forth in an attractive literary style.
A survey of Dr. Moule's theological writings as a
whole brings out one striking characteristic. Some
theologians modify their opinions widely in the course
of the years ; his theological system is the same through-
out. As a young man he arrived at convictions as
to the authority of Scripture which he never afterwards
saw reason to modify. Upon Scripture he based all
his teaching. And therefore in his theology " he wavered
not." This was a great secret of his power. To many,
who like Christian were " sinking in deep waters," his
voice came like the voice of Hopeful, "Be of good
cheer, my brother : I feel the bottom, and it is good."
II. Expositions and Commentaries,
Combining a reverent love for his subject matter
with a mastery of both Greek and English and an
inward knowledge of the spiritual experiences described,
Dr. Moule was an almost ideal expositor of the Scrip-
tures, and perhaps especially of the Pauline Epistles.
He seems to get as near to the heart of the Apostle as
it is possible for any one of a later age to do. His one
aim, as he himself said in the preface to one of his
Studies, was " to exhibit something of the treasures of
edification, exhortation and comfort lodged for us by
the inspiring Master in the wonderful work of the
inspired servant. To this everything else " was " sub-
1 A Report was published by liOngmans in 1900, which shows
the important part played by Dr. Moule.
AS AUTHOR 173
sidiary, alike the brief historical and critical introduc-
tion and the occasional grammatical discussions. The
highest ambition of the interpreter " in each of his
expository Studies was " to bring the reader into closer
contact with the ' Celestial letter ' itself and with the
mind and message of God in it." There was no neglect
of those introductory studies which underlie exposition,
but he always had in view the average reader, who
had not the time or the training which would enable
him to appreciate full scholarly treatment of such
questions. Such an one " wants his drinking-water
filtered, but greatly objects to gravel in his glass." ^
Those who knew Dr. Moule's powers often longed that
he would give to the Church some great work, which
would appeal to the world of pure scholarship and
advanced studies; but who that knows the widespread
influence of his writings will presume to say that this
servant did not obey the Voice of his Lord, when he
deliberately consecrated all his powers to meet the
needs of the general body of Christian people ? More-
over the duties of the Principal of a Theological College
and of the Bishop of a diocese, and the calls upon time
and strength which are involved in these offices, are
extremely onerous. And when at Cambridge there
were added the duties of a Sunday Lectureship and the
many obligations which crowded in upon him in the
spheres of the University, the town, and the Church
as a whole, it is not surprising that Dr. Moule should
have felt that he could best serve his day and generation
by using his all-too-scanty leisure upon such writings
as were in the line of his pulpit and platform
ministrations.
When we view these writings as a whole, we can
hardly fail to be struck by their number, their ability
and their spiritual value. The Expository writings
may be divided into three or four groups.
In the year that Moule returned to Cambridge (1880)
^ The Cure of Souls, John Watson, p. 38.
174 THE LIFE OF BISHOP MOULE
there was published in the Cambridge Bible for Schools
the Commentary on The Epistle to the Romans of
which we spoke in Chapter VI. He followed up
this line of work by further volumes in the same
series on The Epistles to the Ephesians, Philippians,
Colossians and Philemon, The purpose of the series
was definitely educational, and the Commentaries are
cast in the form of scholarly notes. He also edited
The Epistle to the Philippians in the Cambridge Greek
Testament.
A second group of expositions may be said to balance
evenly scholarly and devotional interests. In the
Expositor's Bible he expounded the Epistle to the
Romans, and in later years he wrote Ephesian, Philippian
and Colossian Studies, In these volumes, instead of
verse to verse annotation, he gives expositions of the
main teachings of the Epistles in sections under appro-
priate headings. In this group may also be included
Grace and Godliness, eight studies in the Epistle to the
Ephesians, originally prepared for a gathering of clergy
for study in the Long Vacation of 1894.
The Second Epistle to Timothy and The High Priestly
Prayer are primarily devotional. The expositions are
" after the manner of a Bible reading, in quest of
Divine messages for heart and life." Somewhat slighter
are Messages from the Epistle to the Hebrews and a number
of other Studies. They are popularly and interestingly
written.
This is the best place in which to say something as
to Dr. Moule's attitude towards critical questions. It
is well known that he adhered to conservative positions.
We have already seen (p. 138) how in his view of
the Scriptures he took as his own the attitude of his
Lord towards the Scriptures of His day. The Lord
" stated no theory of their construction; but, looking
upon them as they existed. He recognized in them the
decisive utterance of God, even in their minor features
of expression." Dr. Moule therefore did the same,
but it is important to note how, accepting this ex animo,
AS AUTHOR 175
he dealt with, e.g.. Gen. i-iii. He regarded these
chapters
" as records of fact — not parables or mere imagin-
ative poems." " On the other hand, these chapters
by the nature of their contents invite us to interpret
their language with a certain reserve as to literalism.
They go back to a period absolutely antecedent to
human experience, and when they do come to the
creation of man they depict what is almost equally
beyond our understanding. So viewed, these chapters
suggest an element of mystery in their language which
would be quite out of place in, e.g., the story of Nehemiah.
May we not say that they find a real analogy in the
two closing chapters of Scripture? There we have
facts of the deepest certainty put before us, a coming
state of glory, the abode of the saints of God in a
blessed eternity of joy, company, worship and service.
But we do not regard the language of the description
as necessarily literal. The streets of gold . . . we are
quite willing to read rather as hieroglyphics than as
pictures or photographs of scenery. Is not the like
probably the case with Gen. i-iii? We are not bound
to believe that the Creator literally spoke syllables
meaning ' Let there be light.' We are not bound to
literalism in the mysterious details of the creation of
woman. We are not bound to every particular of the
temptation. They are matters of fact, but fact not
necessarily painted exactly as it happened, but con-
veyed in hieroglyphic signs. When I read in Rev. xii.
of the Church as a woman pursued by a dragon, which
pours a river from its mouth, I take it as a prophecy
of fact, conveyed through non-literal symbols; and I
think the action of the serpent in Gen. iii. may be of
the same class. We thus have Scripture beginning
and ending with facts so mysterious that they need in
our present state mysterious representation." ^
Again, lecturing on The Religion of the Psalms,'^ he
made " a frank confession," viz.: that he was
" one of those who are advocating, very guardedly, such
a change in our Church rules touching the public use of
1 From an undated MS. headed Ridley Hall, Cambridge. See
also pp. 296-7.
2 Published by Mawson, Swan and Morgan, Newcastle-on-Tyne.
176 THE LIFE OF BISHOP MOULE
the Psalter as to make it possible to omit in common
worship the most prominent passages of malediction,
such as those in Ps. 69 and 109. Our Lord by His
teaching and example has brought in a new and higher
law for the Christian mind as such."
Further than this he would not go. He had neither
the inclination nor the time to go into the minutiae of
criticism, and contented himself with laying down
broad principles which satisfied his own mind. Many
of his pupils and some of his colleagues took more
advanced positions. To them he showed a large-
hearted tolerance asking only that they should be loyal
to the Master Himself.
III. Devotional Writings,
These consist of six volumes of sermons, a large
number of smaller devotional books and over thirty
tracts and papers.^ Fordington Sermons (1878) show
his earlier style, already forcible and lucid, but not
yet fully matured. Five other volumes — from Christ
is All to Cathedral, University and other Sermons, form
a very striking series. In one sense the sermons they
contain '' have but one theme . . . and it is, first and
last, a Person, the Lord Jesus Christ." But that theme
is expressed and illustrated and enforced in a hundred
delightful ways. A considerable number of the sermons
were preached in University pulpits or in College Chapels.
They are models of what such sermons should be,
perfect alike in matter and in manner.
The practice of reading sermons is not as common
as it was. It requires an effort of sustained attention
which modern conditions seem to make increasingly
difficult. A very large circle of readers accordingly
have welcomed Thoughts for the Sundays of the Year
and Meditations for the Church's Year as exactly meeting
their need. They consist of fifty-two and fifty-four
1 See Bibliography.
AS AUTHOR 177
readings respectively of four pages each, terse, pointed,
beautiful in thought and expression. The Thoughts
are meant for use by Christians generally, and they
begin with the first Sunday in January. The Medita-
tions, on the other hand, have been arranged to " assist
the sons and daughters of the English Church." They
begin on the first Sunday in Advent and include readings
for Christmas Day and Good Friday.
We have already spoken of Thoughts on Christian
Sanctity. This was followed in steady succession by
Thoughts on Union with Christ and many other volumes
(see Bibliography). No writings have done more in
our generation to maintain and deepen true religion
and " virtue " in Christian hearts. Secret Prayer has
helped thousands to pray. Grace and Virtue has shown
men the secret of victorious virtue. The Call of Lent
has summoned Church people to a truly fruitful use of
that oft-dreaded season. Pledges of His Love and At
the Holy Communion have guided the thought of Com-
municants, and Our Prayer-Book has expounded the
history and contents of that priceless book in simple
language to loyal but busy members of the Church of
England. But, above and beyond all these, Christian
Sanctity and its companion booklets have set before
all Christian men the glorious possibilities of life
in Christ, and called upon them to " possess their
possessions."
In this section may also be placed yet another group
of writings. No one in recent years has ministered
more helpfully to sore and stricken hearts than the
great-hearted Bishop of Durham. There was in him
a wealth of sympathy which poured itself out in fellow-
feeling for others — not a mere " weeping with those
that weep," though that was in itself helpful, but a
comprehending sympathy, which, with understanding
of the sorrow, poured in the oil and wine of that Divine
consolation of which he had experienced the healing
virtue himself. The School of Suffering is the record
by her parents of the last four years of life of their
N
178 THE LIFE OF BISHOP MOULE
elder daughter Mary (Tesie), who died in her lovely
youth at the age of twenty-two — " a difficult and
delicate task," undertaken at first " for friends only,"
but " made more public " in the hope that the lessons
learnt in the school of suffering might come as a message
from the Lord to other sorely wounded lives. That
hope was realized beyond expectation. The first
impression (December, 1905) was one of only five
hundred copies. Within two years fifteen thousand
copies had been printed, and August, 1918, saw the
issue of the thirteenth impression. It has been trans-
lated into Japanese. Many a bereaved heart, after
reading this book, has " set out on its remaining stages
of travel towards the sun-rising, sorrowing, but also
able to rejoice."
Blessed ones, a little while
Ye are gone before,
Where eternal sunbeams smile
On the happier shore ;
Ye have joined the Church at rest,
Never more to roam,
Gathered to the Saviour's breast.
Deep in endless Home.
Yet, e'en there, we feel it well.
We to you are dear ;
Yet through Him with Wliom ye dwell
Ye to us are near ;
Still, through him, in spirit-love.
Friend embraces friend ;
Thus, through Him, to you above
We our greeting send.
H. DUNELM.
(Paraphrased from the German.)
During the War the Bishop was greatly moved and
exercised by the problems raised by that terrible time,
and by the sorrows and sufi'erings of countless torn
and stricken hearts. To those who were within reach
he hastened with uplifting and cheering words of faith
and hope and love. But he did more than that. He
set his pen to work and by his Christus Consolator and
Christ and Sorrow he brought to many sorrowing hearts
AS AUTHOR 179
all over the world untold comfort and rest. Christus
Consolator was speedily translated into French, and
thus reached another circle of readers. These two
books are built on the same plan. The second was
written in simpler language and in shorter form for
busy people who could only give a few minutes in the
day to thought and prayer. Both books have done
a great work. The last words of the Foreword to
Christ and Sorrow give us the clue to their remarkable
power and tender-heartedness.
" I carry about a ' stricken heart ' myself. Only last
summer a great grief fell suddenly upon me. He Who
w^as once a ' Man of Sorrows ' has wonderfully upheld me,
making my darkness light with His Presence. And I
think He will allow me the joy of comforting other
mourners, humbly pointing them to Him Who was sent
on purpose 'to bind up the broken-hearted.' "
That joy was indeed given in abundant measure. The
vision of the Great Sufferer and the Great Consoler, and
then the vision] of the Land of Sunshine Beyond have
enabled countless mourners to look up and to see indeed
that " God is Love." ^
IV. Miscellaneous Writings,
(i) Poems. — Bishop Moule was a true poet. His
poetic gifts suffuse all his best work in prose as well as
in verse with a colour and fragrance which delight
heart and mind. Reference has already been made in
Chapter III to Imitations and Translations, and in
Chapter V to his Poems on Subjects selected from the Acts
of the Apostles, the six Seatonian Prize Poems, and his
Dorchester Poems. In 1883 appeared Christianus and
other Poems. A poem from this volume, entitled
" Worcester Cathedral," is quoted in Chapter VI.
1 On the inside of the front and back covers of Christ and Sorrow
are photographed the " wrong " and the " right " side of a
book-marker, on which this text was worked in blue silk. " Here
on Earth we see the ' wrong side ' — There above we shall see
the right side." " The one is worked out through the other."
180 THE LIFE OF BISHOP MOULE
Here also we find his well-known quatrain " Heaven
and Home."
What joys are lost, what hopes are given,
As througli this death- struck world we roam.
We think awhile that Home is Heaven ;
We learn at last that Heaven is Home.
and the hymn " To the Departed," quoted above.
In 1896 he published In the House of the Pilgrimage ,
a collection of sacred verse unsurpassed for beauty of
thought and melody of words. Here we find the well-
known hymns, " My Glorious Victor, Prince Divine,"
and " Come In, O come " (republished from Christianus).
Another beautiful poem is " The Sacrament."
The Church is silent, the white Table spread
With ordered elements, the Wine, the Bread ;
The Pastor lifts the hand and speaks the word,
And lo — Thy Blood, Thy Body, dying Lord !
So Faith can see. To her illumined eyes
The Scene around puts on another guise :
The Chancel seems a Chamber ; in the shade
Of evening see the Paschal board arrayed.
The mortal Pastor here no longer stands :
Christ speaks the word and spreads His hallowing Hands :
Christ breaks the Bread and pours the purple Wine,
And carries to His guests the Meal Divine.
Again the Vision melts : the Syrian sun
Sets slowly on the great last Offering done ;
Yon Cross the broken Body yet sustains,
The spear- drawn Blood yon rock of Calvary stains,
And man is ransomed by Messiah's pains.
Faith scans the Deed : Faith proves the Covenant good ;
And in that Sacrifice finds heavenly Food.
Soon, all too soon, from this blessed Sacrament
Back to the glare of day our feet are bent.
But we who from that Paschal Chamber come
Still in its shadows find our quiet home,
Safe in its precincts, near our Master's heart,
'Midst all the stress of travel, school and mart.
And still that Cross goes with us on our way ;
We feast on that great Sacrifice all day.
The sealing symbol comes but then and there ;
The Truth is ever ours and everywhere ;
Faith needs but stretch her hand and lift her eyes
And ready still for us her Banquet always lies.
(ii) Biographical and Memorial. — In 1892 appeared
Charles Simeon in the " Leaders of Religion " series :
AS AUTHOR 181
a masterly sketch of a most remarkable man. Other
memorial volumes, inspired by filial and fraternal and
parental love, have already received mention.^
(iii) Historical or Descriptive. — The great Manor
House, in which the Bishops of Durham have lived
for many centuries, was very dear to him as the home
of his later years. But it was also the object of his
eager study by reason of its historical associations,
and in 1917, while on a summer holiday in Ireland,
he wTote Auckland Castle, a Popular History and
Description. It is an accurate and most interesting
account of the " Stately House and Chapel fair," and
of their growth, changes and associations, through
more than five centuries. ^ It illustrates happily the
keen interest and delight of the writer in other things
than theology and edification and episcopal work —
his joy in all things noble and fair and memorable ; his
affectionate and grateful memory of the past.
(iv) Classical and Literary Lectures. — Some of these
have been referred to already; others are dealt with
in Part II., Chapter X. It is hoped that the list
given in the Bibliography is a complete one.
Looking back over this long series of writings, the
thought uppermost is gratitude to the great-hearted
man who so self-sacrificingly laid himself out to serve
Christian people wherever he might find them. Many
of his writings wxre more or less ephemeral, but there
are some which, it is believed, the world will not
willingly let die.
1 Memories of a Vicarage (seep. 1); The School of Suffering
(p. 177) ; Harriot Mary Moule — privately printed 1915 ; George
Evans Moule, D.D., Missionary and Bishop in China (1920) ; etc.
2 See Part II, Chap. XII.
PART II
DURHAM
(1901-1920)
BY
FREDERICK C. MACDONALD, M.A.
HON. CANON OF DURHAM
VICAR OF CHRIST CHURCH, WEST HARTLEPOOL
AND RURAL DEAN
A : M : D : Q :
ET : IN : MEMORIAM : NON : PERITVRAM :
HANDLEY : CARR : GLYN :
IN : DEO : PATRIS : NOSTRI :
QVI : AEQVE : ATQVE :
lOSEPHVS : BARBER : et : BROOKE : FOSS
NON : OBLIVISCENDVS :
E : VISV : NON : E : VITA : NOSTRA :
AD : DOMiNVM : MIGRAVIT :
PRO OMNIBVS : FRATRIBVS
DVNELMENSIBVS :
HOC : PIETATIS : DOCVMENTVM : QVALECVNQVE :
TRIBVIT :
F M : M. CM. XXII
QVID : RETRIBVAM : DOMINO.
PART II
CHAPTER I
CALLED TO THE EPISCOPATE
The momentous call to be Bishop of Durham came most
unexpectedly to Dr. Moule in the midst of a summer
holiday at St. Beatenberg, where he was acting as
Chaplain. His daughter, Mrs. de Vere, writes :
" I can remember his genuine grief at seeing the placard
announcing the death of Bishop Westcott. A fortnight
later we went for a day's outing. We were back at
Interlaken late in the afternoon, and took the Funicular
up to St. Beatenberg. I think it was when we were
actually in the little mountain train the postman handed
us our English mail for the day. It contained the
following letter :
" ' Downing St., S.W.
"■'August 11, 1901.
" *Revd. Sir,
" ' I have His Majesty's permission to ask you
whether you will accept the See of Durham, which is
vacant by the lamented death of Bishop Westcott.
" ' I need not dwell to you on the opportunities for use-
fulness which it will afford you ; but I hope you will be
influenced by the opportunity of taking up the work
of such men as Bishop Lightfoot and Bishop Westcott.
" ' Believe me,
" * Yours faithfully,
" ' Salisbury.' "
" This," says Mrs. de Vere, " was a complete surprise.
W^hen the news came of Bishop Westcott's death, no
thought of succeeding him had ever crossed his mind."
185
186 THE LIFE OF BISHOP MOULE
The offer was at once acknowledged by a short note
explaining delay, and asking for a very few days to make
decision. Three days later the reply was sent :
" St. Beatenherg,
" August 17, 1901.
" My Lord Marquis,
" In humble reliance on the mercy and grace
of Almighty God I venture to accept the See of Durham.
" My conclusion follows, as your Lordship will believe,
upon a time of anxiety and conflicting thought ; which
without prayer would have been nothing less than
anguish, when I have considered my weaknesses in view
of this great and sacred charge.
" But I dare not refuse what finally seems to me a
Divine call conveyed through your gracious letter. In
that faith I find hope.
" Your Lordship's kind words of reference, for my
help, to Bishops Lightfoot and Westcott much move me.
" On one side, those names only dismay me by con-
trast. But my reverence for the latter, and my reverent
personal affection for the former, my College tutor,
are uplifting motives also.
" With great respect, I ask leave to remain
" Your Lordship's faithful and humble servant,
" H. C. G. MouLE."
The news was received with a chorus of approval.
The Guardian observed that Dr. Moule was known
to have refused more than one Bishopric, and said his
appointment to Durham was generally approved. As
a scholar he was no unworthy successor of Bishops
Lightfoot and Westcott. His profound personal piety
was an inspiration. His breadth of view gained for
him in a marked degree the confidence of all schools of
thought. Evidence of this was seen at the Bishop of
London's " Round Table Conference " the year before,
where Dr. Moule contributed greatly towards clearing
away misunderstandings.
The Record said, " There can be Httle doubt that the
appointment will be generally welcomed. Dr. Moule
is held in high estimation by people who do not in the
least agree with him. Again and again when some new
CALLED TO THE EPISCOPATE 187
book of his has appeared High Churchmen have warmly
praised its high spiritual tone. They have regarded
him as no mere controversialist. Yet Dr. Moule is a
controversialist nevertheless, and a courageous one.
He has not been afraid to break a lance even with his
great predecessor at Durham on the critical question
of the Atonement."
The Church Times said the nomination would surprise
no one. " He is no mean scholar, he is a theologian
of distinction in a certain line, he is a man of deep and
genuine piety. We could pick many holes in his equip-
ment for the post to which he is called. We prefer to
dwell on his excellences, and to express a confident hope
that a man of intense spirituality will bring to the
Episcopate qualities at least as important as those which
go to make a great administrator."
The Times : "As far as scholarship is concerned he
will worthily uphold the traditions of the See of Durham,
and will be a welcome acquisition to the Episcopate."
A correspondent of the Times remarked that " perhaps
most people will be struck Avith the fact that one who has
been so closely connected with Keswick should attain
to one of the foremost Bishoprics. . . . One matter
in particular he shares with his immediate predecessor —
a great zeal in the cause of Foreign Missions."
The Yorkshire Post : "To men in Cambridge Dr.
Moule undoubtedly comes nearer to filling the position
once occupied by Dr. Lightfoot than any other University
Professor of the day. His teaching has left an abiding
impression on large numbers of Cambridge under-
graduates. In his Church Congress speeches there has
always been a fearless avowal of his Evangelical views,
together with the genial tolerance that comes of wide
scholarship, and a knowledge of theological controversy
in all ages."
The election of the new Bishop by the Dean and Chapter
of Durham took place on Saturday, September 21, 1901.
And the same day the new Bishop wrote the following
letter to the Clergy and People of the Diocese of Durham ;
188 THE LIFE OF BISHOP MOULE
" Dear Brethren in the Lord, — To-day I have been
elected into the Bishopric of Durham. Since the notice
of my nomination appeared I have the happiness of
knowing that prayer has been ascending for me through-
out the Diocese. I thank you humbly and from my
heart for this inestimable aid. But now may I ask on
my own part for yet more prayer? You through the
Dean and Chapter have accepted me, and St. Luke's
Day, the day of my consecration to your service, God
willing, draws on. More than ever I need and seek your
prayers. Ask for me especially, I beseech you, a real
effusion in me of that grace of the Spirit whereby Christ
dwells in the heart by faith ; a strength and wisdom not
my own for my pastorate, and for the preaching of
Christ Jesus the Lord; and a will wholly given over
for labour and service at our Master's feet.
" I am, Dear Brethren,
with full purpose of heart,
altogether yr. servant in the love of God,
" Handley C. G. Moule,
" Bishop Elect."
On Thursday, October 17, 1901, the quaint, historic
" Business of Confirming the Election " took place in the
Vestry of York Minster, before Archbishop Maclagan.
Then came the Consecration on St. Luke's Day,
October 18, 1901. It was a unique occasion, for, as
Archdeacon Watkins remarked in a letter to the Yorkshire
Post, " It was the first time in the history of the Minster
when three Bishops were consecrated within its walls
at the same time ; while the unity and universality of the
Church was further illustrated by the fact that no fewer
than seven of the Consecrating Bishops were themselves
consecrated for its service in foreign parts."
The two other Bishops consecrated with him were,
(1) Canon J. N. Quirk, as Bishop Suffragan of Sheffield,
destined in after years to be his Suffragan as Bishop of
Jarrow, to whom fell the heavy task of guiding the
Diocese during the interregnum after his death; (2)
Canon E. Hoskyns to be Bishop Suffragan of Burnley,
and afterwards Bishop of Southwell. The Consecrating
Prelates were the Archbishop of York (Dr. Maclagan),
CALLED TO THE EPISCOPATE 189
the Bishops of Ripon (Boyd Carpenter), Manchester
(Moorhouse), Chester (Jayne), CarHsle (Bardsley),
Wakefield (Eden), Liverpool (Chavasse), Sodor and Man
(Straton), Bath and Wells (Kennion); the Suffragan
Bishops of Richmond (Pulleine), Beverley (Crosthwaite),
Hull (Blunt), and Bishops Marsden, Royston, Thornton,
Sandford and Newnham (sometime Bishops of Bathurst,
Mauritius, Ballarat, Tasmania and Moosonee respec-
tively). The Bishop of Ripon was Celebrant, as the
Archbishop was in frail health. The Preacher was an
old friend of Dr. Moule's, the Rev. Prebendary H. E. Fox,
who belonged to a well-known Durham family. The
text was, " I seek not yours but you " (2 Cor. xii. 14).
On Friday, October 25, the new Bishop went to London
and did homage to the King. The brief entry in his
diary records, " To Marlborough House — to homage —
soon over, very interesting. King most kind." He
often referred in his Confirmation addresses to this scene,
to illustrate the way a candidate must vow himself to
be faithful to the King of kings.
The new Bishop made his first formal entry to his
Diocese on October 30, at Darlington. According to
ancient usage, as soon as a new Bishop entered the
Diocese, by crossing the Tees on Croft Bridge, the Lord
of the Manor of Sockburn presented his Lordship with
the falchion, still held by the present Lord of Sockburn.
The last time the custom was observed was in 1826,
when Van Mildert, the last Prince Bishop, made his
state entry in his coach. There was some talk of its
revival for Bishop Moule's welcome, but it w^as decided
instead to welcome him, as in the case of Bishop West-
cott, at the railway station. Accordingly, when the
train drew up, the new Bishop found the platform
crowded with ruri-decanal and civic representatives.
First the Mayor read the Corporation Address, then the
Rev. F. W. Mortimer, Rural Dean, read one from the
Rural Deanery, and was followed by the Rev. Mr.
Rothwell, who spoke on behalf of bretlii'en of other
Churches. The Bishop replied in one speech to all.
190 THE LIFE OF BISHOP MOULE
" It was the ofRce, not the man, they honoured. The
man was a stranger, the office had been their neighbour
for a thousand years. ... A great office could not
make a great man, but it could lift that man to the
very height of the purpose for which he longed to live,
to give all that he could to the service of his brethren
in the service of God."
That night the Bishop received three similar addresses
at a Public Meeting at Sunderland, the largest town in
his Diocese.
Next day. All Saints' Day, was a red-letter day for all
Durham Church folk, when the new Bishop was enthroned
in his Cathedral. He was received by the members
of the Chapter, etc., most of whom he was destined
to outlive. The Cathedral was crowded by a most
representative congregation, and the Bishop preached
a memorable sermon from the words, " We preach not
ourselves, but Christ Jesus the Lord, and ourselves
your servants for Jesus' sake." It was a moving descrip-
tion of the ideal set before him by all that he saw and
felt, and contained allusion to many of his great pre-
decessors, and to Nicholas Ridley, designated to be
Bishop of Durham, and only intercepted from it by the
martyr's crown. Finally, he pictured Bishop Westcott
" just landed dryshod on the immortal shore, a saint,
as true a servant of the Lord and of his brethren as the
great Culdee St. Aidan. With looks of hght he points
his poor successor to the love of Christ for motive and
for power, and to all the human needs of Christ's brethren
for his field of service."
Bishop Westcott, on July 20, 1901 (six days before
his death), preaching in his Cathedral at the Great
Miner's Annual Demonstration Service, in a sermon
that was regarded at the time as strangely prophetic,
said towards its close :
" Since it is not likely that I shall ever address you here
again, I have sought to tell you what I have found in a
long and laborious life to be the most prevailing power
to sustain right endeavour — however imperfectly I have
CALLED TO THE EPISCOPATE 191
yielded myself to it — even the Love of Christ : to tell
you what I know to be the seerct of a noble life, even
glad obedience to His will. I have given you a watch-
word which is fitted to be the inspiration, the test, and
the support of untiring service to God and man :
"The Love of Christ Constraineth Us " ^
This passage was clearly in the mind of his successor
standing in the same pulpit at his enthronement sermon,
* ct quasi cursorcs vital lampada tradunt.^
Next day his busy life began. His diary records :
Saturday, November 2. — Business all morning. " At
Home " at Archdeacon's 3-6; very nice time.
Friday, November 8. — At 11.30 took my first Con-
firmation. Twenty-five Durham School boys in Cathe-
dral; deeply moving to me, very much exhausted
over it.
Sunday, November 10. — Preached in Cathedral, " A
man in Christ."
Many years after, a little child in her letter asked him
why he was made a Bishop. As will be seen later, he
revelled in children's letters and sayings, and he replied ;
" February 15, 1915.
" My very dear Margaret,
" What shall I say to you, in answer to your
question : Why I was made a Bishop ? Darling
Margaret, it is a most puzzling and difficult question to
answer. And unfortunately the person w^ho could answer
it best cannot now be asked, for he died many years ago.
His name w^as Lord Salisbury, and he one day sat down
(having nothing better to do, I suppose) and wrote a
letter asking me to be Bishop of Durham. But he never
said why ! So I fear we must leave that question
unanswered ! "
1 Life of Bishop Westcott. Vol. ii., p. 394.
CHAPTER II
WINNING HIS WAY
" It is worthy of remark," says Dean Hook in his Hfe
of Archbishop Parker, " that it is seldom that really
ambitious men reach the height at which they aim, and
that honours are frequently thrust upon others who,
though alive to the advantages of their position, would,
under a deep sense of the attendant responsibilities,
have chosen for themselves the second place rather than
the first. So it was with Matthew Parker."
So it was also with Handley Moule. Writing to his
friend Prebendary Eardley-Wilmot, from St. Beatenberg,
at the moment of his appointment in August 1901, he
says :
" And now I tell you of news which to me still seems
more like a solemn, almost awful dream than anything
else. Like a bolt from the quiet blue sky, a few days
ago, came a letter offering me — Durham.
" I cannot at all understand it. But the fact is so.
Flesh and heart would say ' Would God it were not ! '
But after long thought, and I hope very simple prayer
for light on the Lord's will, I have to-day written to
accept this great charge, poor unworthy creature that
I am. You will pray for me in my great need. An
Evangelical failure would be awful. God can avert it,
and will, if it is His call."
The Diocese, no less than himself, realized at once that
the new Bishop was a prominent member of the " Evange-
lical Party," and it enhances the wonder of the harmony,
that came to be, between High Churchmen and their
beloved Father in God, to recall the undoubted fact that
192
WINNING HIS WAY 193
the new Bishop was received by some of the clergy with
more than misgiving. On the other hand, there were
many, both clergy and laity, who joyfully gave him
welcome for just that reason. But it was not so with
all. Trained under the moderate and impartial Bishop
Lightfoot, and serving under Bishop Westcott, whose
whole outlook was also utterly above party, some
dreaded the prospect of being ruled by one who was also
well known as a leader at the Keswick Convention.^
The problem presented itself at once, for how would
Canon Body and his band of Deaconesses and licensed
Church workers work with one whose attitude was so
different from their own ? Personal intercourse was
all that was needed. Much the same thing happened as
took place at the first meeting of the League of Nations
at Geneva. There, we are told, " the representatives
met each other with misgivings, and distrust in some
quarters, as entire strangers and quite unable to under-
stand each other's speech. But as the sittings pro-
ceeded there came a sense of trust and confidence which
gave place to enthusiasm, and they parted with an
appreciation of each other's sincerity and point of view
in a truly marvellous way."
So too it was in Durham. Canon Body and men of his
school had been brought up to speak a different eccle-
siastical language to Dr. Moule, but soon " misgivings "
gave place to " enthusiasm." ^ They found (as one of
them puts it) that " so long as there was real spiritual
conviction, and a true sense of our Lord, the Bishop
could lay aside his own views and see things in question
from that standpoint."
The result was a mighty love spreading everywhere.
^ Not that the Keswick Convention was connected with the
EvangeHcal Party as such. Very few Evangehcal leaders ever
attended it. It was quite an independent movement, and
Moule suffered for a time on account of his joining it, even from
those same leaders. See Part I, Chap. xi.
2 The Bishop, in one letter of this period, says that a friend told
him " how Body had said kindly about me, ' He has conquered
the whole Diocese, and the High Churchmen are by no means
his least warm friends ' ; and added, ' I love him, though I fight
him.' "
O
194 THE LIFE OF BISHOP MOULE
Bishop Nickson, of Bristol, bears witness to the great
appreciation that the Bishop and Canon Body had for
each other's spiritual character. " I was constantly
(when Bishop of Jarrow) the recipient of that apprecia-
tion from both of them." When his daughter lay dying
the Bishop records in her memoir that " Canon Body
kindly visited her occasionally from Durham.'* And
after the death of the Canon Missioner, no one who was
present can ever forget the glowing tribute to his memory
which the Bishop uttered to an assembly of Old Auckland
students. It revealed the sincere affection that each
had for the other.
It was the same story everywhere. No one was more
opposed " in views " to the Bishop than the Rev. Wm.
Theodore Jupp, Vicar of St. Columba, Sunderland, who
was in many ways the leading Ritualist in the North
of England. But they became the most devoted and
loving friends. The Bishop took special delight in
making Mr. Jupp an Honorary Canon, and he wrote in a
Foreword to the Memoir of William Theodore Jupp this
touching tribute :
" On some great matters of belief and practice our
convictions differed widely and deeply, and we well
knew it. But this made it to myself only more certain
and more delightful that I saw in him a Christian man
and minister wholly devoted to his Lord, with the dedica-
tion of intimate while worshipping Love, and wholly
given, without one inferior aim, to His service for his
flock. ... I bear witness to two very beautiful and
very potent elements in this good and dear man's power
over others ; I mean his genial pleasantry and the great-
ness of heart with which he could see through the eyes
of others on matters of debate and difference."
That was precisely what Canon Jupp recognized in
his Bishop. His tender affection for him is quite
beyond description. Shortly before he died he spoke
of the Bishop in a way that seemed to anticipate their
closer union in Paradise.
Another illustration of the Bishop's conquering love
WINNING HIS WAY 195
in very different circumstances will best be told in the
actual words of the man who was conquered. He
writes :
" I am afraid I must own that I could not endure
his appointment, and he had not been here three months
before the Bishop and I were involved in a dispute,
which was settled by his giving way in the most generous
way. Not long after we had a much graver controversy
which went on for months, and was not without extremely
unpleasant moments. There came, for instance, an
interview in his study at Auckland at the close of which
I said I could not accept his hospitality to lunch after
our very acrimonious discussion. In the most charming
way he prevailed upon me to stay, and treated me with
overflowing courtesy, and saw me into his brougham to
drive to the station.
" A year or two later a fresh and still more unpleasant
dispute arose, and ended, as I thought, in a final breach
between us. Six months later there came another
letter, marked, as usual. Private and Confidential. I
opened it, wondering what fresh trouble was brewing,
and read :
tt <
My dear
** * May I rather abruptly put before you an impor-
tant question ? Will you accept the living of ? It
is a most important point of vantage. And it is one
where I should rejoice to see you. Do not hurry your
decision, of course. Your Lord will guide you.
" ' Ever sincerely yours,
*' ' H. DUNELM.'
" ' Well ! ' I said to my wife, ' he's a man after all, a
man that can bear no grudge.' ' Yes,' she answered, ' a
big man, and a Christian, and a gentleman.' I used to
say that the Bishop was beaten in every one of our
disputes; but he won absolutely at the finish. After
all that had happened I felt I had no choice but to go,
and for years till his death he had no more devoted slave
in the Diocese than the man who had so often bitterly
opposed him."
One more example. A serious breach of Church order
196 THE LIFE OF BISHOP MOULE
came to the Bishop's knowledge. In answering the
incumbent's explanation he writes :
" You make it very plain that your action was abso-
lutely secundum honam fidem, and that, may I say, where
you were concerned, needed no letter to give me assurance.
I absolutely confide in the ' good faith ' of yourself, my
dear brother."
The said dear brother was of the extreme opposite
views to the Bishop ; but he writes :
" I need hardly say how glad I should be if I could in
any way contribute to the Memoir of one for whom I had
so deep regard, for his very conspicuous quality of
large-hearted toleration. I remember him saying that
he quite recognized that those who held the Catholic
standpoint had a perfect right to be included in the
Anglican Church. And his letters breathe the spirit
of kindly sympathy with this point of view. He desired
that ' all essential requirements of the High Anglicans
should be met.' "
So far we have only seen what might be called the
negative side of the Bishop's winning his way — by over-
coming differences. The positive side, of advance into
hearts, is more difficult to depict. It is easy to relate
episodes, but quite impossible to describe life, since life
cannot be expressed in words; pre-eminently, life in
Christ " no mortal page can show." And it was by this
indescribable life that the Bishop really won his way.
His simple spiritual earnestness, and the conviction that
love for his Master was his main thought, arrested people.
Differ from him as they might, men felt that one to
whom Christ was so profound an experience must be
considered first as a man of God, and not as an ecclesi-
astical authority whose views and methods might be
open to criticism and even strong opposition.
It was the Bishop who won them, and not they who
won the Bishop. For there was no weakening of his
Evangelical position, no yielding to pressure, through
weakness, for all it might seem. So anxious was he to be
above party, he would have erred in favour to High
WINNING HIS WAY 197
Chiirclimen lest he sliould even appear to be unkind.
His attitude is best expressed in his own words written
in 1919 : i
" It has been my liappiness, not least in my later
years, to know and to love, as friends in Christ, holy
men of other types and schools, and to see with reverenee
their Lord's likeness in the countenance of their lives.
Why do I not quite forget our differences, or at least
say that they are altogether negligible ? These men are
beyond shadow of question at least as much Christ's
own as I dare to think myself. From their example,
from their words, sometimes from words definitely
shaped by their distinctive tenets, I have often received
exhortation and edification. Why do I not, sans
phrase, ' symbolize ' with them out and out ? Or why,
at the least, do I not forbear to write, as I am writing
now, about our differences ? For many years, when thus
questioning myself, I have found my answer in the
reflection (it is as definite now as ' in my Christian
spring ') that the beliefs which are commonly called
Evangelical, thoughtfully and temperately stated . . .
accord better than those of other schools, especially in
proportion and emphasis, w^th the New Testament
standard.
" I wish to speak thus with all humbleness and godly
fear. I recollect that I have lived long, and that
years are supposed to harden the receptivity of the
mind, and to narrow its ken. But years have also
power to moderate the spirit, and to open to new sym-
pathies the soul, taught by the work, the affections,
and the griefs of life. So I do not think that the abiding,
and indeed deepening, of the conviction thus stated is
nothing better than the obscurantism of a senior. It
connects itself in the consciousness rather w^ith life, love
and hope than with antagonism. Certainly it leaves
the heart more than ever sensitive against the spirit and
the accent of the partisan."
Lord Reading, when first made Viceroy of India,
said, "As a diplomat I have learned the need, the
1 " Evangelicalism and its Revival," in Towards Reunion^
pp. 40, 41.
198 THE LIFE OF BISHOP MOULE
inexpressible value, of human sympathy, which I have
often thought really consists in the power to understand
what others are thinking, and more particularly what
they are feeling, or would feel if you did or said a par-
ticular thing. The human mind is perhaps the most
tender and sensitive instrument ever created, and it is
the delicacy and sensibility which is almost impossible
to define that makes human sympathy. If only we can
manage to understand each other's thoughts and see
what lies at the root of things, we have travelled a long
way towards that complete understanding which means
so much between all people, more especially between
peoples of different races."
And we may add, " of different religious convictions."
The Bishop never aimed at being a " diplomat," yet
he manifested in rich measure, as the stories above
related testify, just the sympathy Lord Reading
describes. It was one of his most marked natural
endowments, which again had been enlarged and illu-
minated by the indwelling of God the Holy Ghost, whose
first fruit is Love. Thus in spite of his own misgivings,
in spite of opposition, there was no " evangelical failure."
There was rather, in the ancient Gospel sense, an
Evangelical success ; for the love of God in him, and in
them, enabled the Bishop to win his way into the hearts
of all his clergy, till he was recognised by all as their true
Father in God,
CHAPTER III
THE BISHOP AND HIS CLERGY
*' We are set apart to belong to other people for God. —
We set ourselves to eultivate love for other people. —
We shall see them from His point of view. — We will try
to diseipline and mould ourselves in a simple, self-
sacrifieing way to be as fit as by God's grace we can be
to serve them. Let us recollect that while doing this
we are the dear ones of that Saviour, who sanctified
Himself — and sanctifies Himself for us."
These words, culled from one of Bishop Moule's latest
Ordination Addresses, well describe his own ideal,
which his clergy saw realized in their Father in God.
As one of them said, '* How much there is that can
never be told in a book." Brief extracts alone are
possible here.
During his Episcopate he was helped in various ways
by Bishop Sandford (retired August 1902), Bishop
F. F. Goe, Bishop Ingham or Bishop Royston (1902-4),
Bishop Noel Hodges (1904-5). On the death of Canon
Tristram in 1906, Dr. Nickson was appointed Canon
Residentiary, and consecrated as first Bishop of Jarrow.
He was succeeded in the same position and dignity by
the present Suffragan Bishop, Dr. Quirk, w ho writes :
" I was appointed by the Crown, rather than by
selection by the Bishop himself. But in spite of this,
his kind confidence towards me was always manifested
in the fullest degree, and he honoured me with his
unbounded trust and friendship. Two characteristics
I may mention of the dear Bishop.
"1. The courageous faith with which he faced and
conquered all difficulties; the great war, which he felt
199
200 THE LIFE OF BISHOP MOULE
acutely; his own two serious operations, and then the
death of Mrs. Moule, besides ' the care of all the Churches.'
And yet he never was the least ruffled, worried, anxious,
depressed or afraid. He seemed literally to apply
St. Paul's words, ' I can do all things through — and in —
Him that strengtheneth me.'
"2. The unqualified love and regard he won from
clergy and laity alike of all schools and classes. So
far as my experience goes (and I have served in several
Dioceses), the Diocese of Durham has been exceptional
in its entire freedom from ritual trouble and partisan
division. Evidence of this was seen in the constant
request he was in for sermons, addresses. Quiet Days
and Devotional Retreats. The number of clergy at his
funeral, on Ascension Day (a difficult day for them), is
another proof. To say that his work was unfailing is
unnecessary, but there can be few Bishops who had
more calls on them for literary work, personal advice,
and spiritual help outside his Diocese."
The following clergy served as Domestic Chaplains : —
the Revs. L. J. Causton, F. W. Eddison, H. W. Work-
man, G. Wreford Brown, S. L. Petrie, A. R. Dolphin,
E. H. Maish. Mr. H. Salwey acted as Lay Secretary
for some months in 1903; and at the Bishop's Hostel:
Revs. G. Foster Carter, C. V. Pilcher, P. F. D. de Labil-
liere, H. S. T. Richardson, J. C. Banham. Mr. Maish
was also in charge of the Hostel for a year before acting
as Domestic Chaplain. Mr. Foster Carter writes :
" I was a young and very new Chaplain of twenty-
eight. He had taken me a walk through the Park, and
as we were returning, he was speaking of the personality
of St. Paul, when suddenly he looked up and became
aware of one of those glorious sunsets which the smoke-
laden atmosphere of that pit country made particularly
beautiful. He stopped in the midst of the walk and
spoke of the glories of that sunset sky. Then suddenly
as we started to walk again, ' I am glad I am not a Jew,'
he said. ' Why ? ' I asked. ' Don't you know what
the Talmud says about just such a thing as I have been
guilty of now ? — " If two Rabbis shall be walking to-
gether and talking about the Lord, and one shall say,
Photo. Moffat
1910.
THE BISHOP AND IIIS CLERGY 201
Look at yonder tree, or liOok at yonder bird, let liim be
cast straight into Gehenna ! " ' "
" In his Ordination talks," Canon Lillingston says,
'' he gave out his whole heart. He spoke fearlessly of the
dangers and temptations of the elerieal life. Sometimes
he was well-nigh weeping as he pleaded with his younger
brethren to be faithful from the first. His Examining
Chaplains knew what this meant to the Ordinands, and
how many had their hearts touehed, their consciences
searched, and their w^lls strengthened."
In 1903 an Ordination of Deacons was held in the
Bishop's Chapel. One of the candidates held strict
views on fasting Communion, and did not come to break-
fast with the other candidates. Immediately after the
Service he received an urgent message from the Bishop
asking him to come at once for an interview. " I
expected to receive a rebuke for running needless risks
by the line I had taken," said the candidate in relating
the story, " but instead of a rebuke the Bishop said, ' I
am told that w^hilst others w^ere taking breakfast you
were with the Lord ; you must have a glass of wine at
once, as it is not yet time for lunch.' "
Here are some sayings from his address on 1 Tim.
iv. 12 to Ordinands at his Advent Ordination in 1919 :
" St. Paul dwells again and again on personal character
as one of the deepest essentials of the Minister of Christ.
' Let no man despise thy youth.' How? By asserting
claims? That would be a poor way. There is a great
difference betw^een demanding and commanding respect.
Not for ourselves, but for our Employer and Lord, we
are to earn an honest attention by commending ourselves
to every man's conscience in the sight of God. You
are sure to be watched; so take care in loyalty to the
law of Christ. Set this before you as a great life object
for Christ's sake to be examples to the flock. Never
forget, you are w^atehed, even by those contemptuous
of religion. If you are consistent it will make them
think. . . .
" The Apostle speaks here not of the direct functions
202 THE LIFE OF BISHOP MOULE
of the ministry, but rather of the conduct of the man
as a man, citizen, neighbour, etc.
''Be an example :
"1. In sord. There is no place and no time where
and when we may not be in word either true or false
to Christ.
'■ 2. In manner of life. How much this means, — the
tone, colour, conduct of the life. Punctual and con-
siderate to others* convenience, remembering that ever\'-
body is the better for being treated with respect. . . .
It will have great influence in a hundred different ways.
... In dealing with foes, or with blameworthy, recol-
lect the mercies of the Master to yourself.
" 3. //z love, ayd-rt] was elevated by Christianity- to
a moral beauty it never had in the finest of the classics.
Learn this new Grammar :
1st Person .... He.
2nd Person .... You.
3rd Person . . . .1.
In dealing with children, old people, the simple, the
poor, and the slow, be known as the pastor who is the
friend, the shepherd who would do an^-thing for them.
'' 4. TTiTTi^ is here * fidelity.' Be a man of your
word, and your message will be taken for granted as
true.
*• 5. Purity. Stainless cleanness of Ufe. We need
the Almighty Keeper. The De\'il is always lying in
wait. We must see that the Lord is Master of us. That
is the only way to full self-control."
One of the ablest of the men he ordained said that
nothing could exceed the beauty of the Greek Testament
readings he gave them. Another clerg\Tnan who was
present recalls a day when the Bishop gathered round
him clerg\- and Nonconformist ministers each with his
Greek Testament. The Rev. Frank Lenwood, the
eminent Congregationalist, was among the listeners, and
spoke with enthusiasm of the keen scholarship and the
deep spiritual knowledge and help that was given.
It has been justly said that he was happier in his
appointments than in his acceptance of candidates for
Ordination, whose admittance was not infrequently
THE BISHOP AND HIS CLERGY 203
questionable from an intellectual point of vicvr. The
Examining Chaplains might perhaps be thought respon-
sible for this, but in all cases the final decision rested
with him. No doubt the standard was ver\' much lower
than in the days of his predecessors; but war conditions
were partly to blame. And among his choice there are
some outstanding names. It is not forgotten that he
brought both the future Bishops of Bristol and Peter-
borough to work in his Diocese. Bishop Lightfoot's
policy had been to appoint young men, so Bishop West-
cott had comparatively little and Bishop Moule a very
large amount of patronage, which was to him a matter of
almost ceaseless anxiety. Bishop Xickson writes :
" I should like to bear witness to the care with which
he always approached the question of patronage and the
fairness he showed in his apj>ointments. I am aware
that these were often criticized, and that they were
sometimes subject to unlooked-for re\"ision before the
final app>ointment was made, but whenever he took me
into council, which he frequently did, I was struck by
his e\'ident determination to preserve, as far as possible,
continuity. . . . AMien he discussed appointments with
me he would always approach the question from the
spiritual character of the man. This was always upper-
most. The question of ^iews was secondary-. If
changes were felt by him to be desirable, he sought for
a man who could * lead gentlv, as people were able to
bear it.' "
The Rev. S. R. P. Moulsdale, Principal of St. Chad's
College, Durham, says in the 1920 Report :
'* We always experienced the greatest kindness and
encouragement from him. I would bear testimony to
the scrupulous fairness with which High Churchmen in
the Diocese were treated by him. It fell to his lot to
appyoint incumbents to many parishes where the teaching
and practice were not in accord with his personal eon-
Nictions, but he was always at pains to secure the
continuity of the tradition of such churches.''
Yen.' many of the clerg^- cherish private letters, verit-
able love letters, from their Father in God. Two are
204 THE LIFE OF BISHOP MOLXE
permissible here, \^Titten to one. now passed, like the
Bishop, to his rest, who differed x^idely from his
theological standpoint : The first is on the death of
his mother, the second on the clerg\Tnan's own desperate
iUness :
" Auckland Castle,
'' March 25, 1905.
" My dear
'* Your kind note just received moves me deepl}'.
The Lord of life, the ever-blessed Son of a Mother's love,
be very near you indeed. He is the only entirely com-
petent Friend for the great griefs of life. Very, very
few hands know how to touch a stricken heart with-
out jarring its whole sensibilit}'. But He does. May
He give you a very realizing sense of the nearness in
Him of your beloved. It is but His other Side. Our
precious ones walk -^-ith Him on the side of light, He
walks "with us on the side of the (transitory) shadow.
They are not in some remote sphere of the universe.
Vadufit luicndo — and the hiding-place is not far away.
' Thou art near, O Lord.'
*' I had not heard of your beloved sister's call Home.
Xever shall I forget my visits to those two sick-rooms
— by your kindness ; and how particularly I recall your
mother's longing outlooking for the blessed coming of
the King I Yours is a bereaved house indeed now — but
the windows of it will only seem the better to command
a \'iew of the eternal Jerusalem, where
Morbus ahest semper saiiis senectus juvenihus.
'' I am sincerelv j'ours ev kvpko
" H. DUXELM."
And twelve jears later :
" November 8, 1917.
" My dear
*' I have just heard of your illness. . . . You
need no assurance of my affectionate and earnest con-
cern. It troubles me much to hear you have suffered
much, and though progress is being made, are liable to
that great trial, very bad nights.
*' ' We that are in this tabernacle do groan, being
burdened.' But the poor tabernacle is still the temple
of the Spirit. And ' if the spirit of Him that raised
up Jesus from the dead dwell (as He does dwell) in
you, He who raised up Christ shall also vivify your
THE BISHOP AND HIS CLERGY 205
mortal body, because of His spirit which dwelleth in
you/
'' May that vivification he graciously given in measure
now, in anticipation of its glorious fulness hereafter.
** You will be daily in my prayers.
" All peace and blessing be with you and within you.
" I am vours in the Lord,
'' H. DUNELM."
Canon Sykes, Vicar of St. Ignatius the Martyr, Sunder-
land (the church Bishop Lightfoot built), who is the
recognized spokesman of the Auckland Brotherhood,
writes :
*' It is well known that Bishop Lightfoot gathered
round him at Auckland Castle a band of graduates
preparing for Holy Orders. They were generally known
as the Auckland Students, and more intimately as
' sons of the House ' or the ' Auckland Brotherhood.'
There was no break of continuity under Bishop West-
cott, and the Brotherhood grew in numbers from 86
to 166 between the years 1889 and 1901. Year by year
on St. Peters Day the members had held Reunion under
the most highly privileged conditions of great memories,
great leadership, great friendships, The brothers were
very keenly desirous that such fellowship should if
possible be maintained and remain connected with the
Castle and Chapel as their ' spiritual home.' Dr. Moule
soon dissipated all apprehension by his cordial greeting
and generous welcome. He too gathered students about
him. Fifty more names were added to the roll between
1901 and 1920. But for the six years of unsettlement
caused by the war and the call of young manhood to the
colours this number would doubtless have increased.
The heartful recognition accorded to ' the Brotherhood '
by the Bishop was very warmly appreciated by the men of
the earlier days. The gracious welcome every other year
by himself and Mrs. Moule will be gratefully cherished
until the last of them is added to the roll of those who are
designated on the list as ' migraverunt ad Dominum." "
The Bishop held that great benefits would flow from
home clergy ser\'ing abroad for say five years, and he
assured any thus going that he would forward their
reinstatement on return, as far as he could. But he
206 THE LIFE OF BISHOP MOULE
made a distinction between going " abroad to the
Colonies " and as " missionaries to the Non-Christians."
Having to " learn a foreign race " might mean a life-
long service. While ready with his " lower measure
of knowledge and counselling capacity " to advise as
Bishop Westcott did, he could not fully share his view
of the " sending " power of a Bishop as a General sends
soldiers. He did not think the promise made at his
Consecration ^ (in the context of the sentence) meant that.
But he did thankfully recognize his call as a Father
in God (" always, however, merging into the Elder
Brother ") to receive the consultation of any in the
Diocese, who felt called " to the regions beyond," for
such guidance and direction as he could give.
With all his guileless manner he was an extraordin-
arily shrewd observer, having, as Canon Cruickshank
says, " an insight which takes the place of worldly
wisdom in those whose minds are for ever fixed on the
highest things." A Vicar leaving a town parish was
astonished to find that the Bishop, in his letter to his
successor offering him the post, displayed as intimate a
knowledge of all that was going on as if he had served
there as curate. And his keen sense of humour worked
with this insight at times. A clergyman improperly
hinted to the Bishop that he would like a change, as
he had worked there many years. " Many years ! my
dear brother," said the Bishop, grasping his arm, " how
you must be wedded to the place ! you must know every
stone, and you will feel that you never could part with
the dear place, never ! "
Another side of his attitude to his clergy is seen
where he is arranging with Canon Walker, Rural Dean of
Darlington, for a luncheon during his Visitation.
" There are two points to be remembered :
1 " Will you be faithful in Ordaining, sending, or laying hands
upon others ? "
'* Answer. — I will so be, by the help of God."
— Book of Common Prayer,
Consecration of Bishops.
THE BISHOP AND HIS CLERGY 207
" 1. I wish to dispense with all ' alcoholics,' but to
have the non-alcoholics provided as well as possible in
quality, and in (so to speak) ' get-up ' on the table.
" 2/ It is Friday, and so of course special provision
of fish should be made."
" I am heavily pressed just now," he tells Bishop
Stileman, " with normal work, and with a little group
of sad moral problems (clergy) which are the woes of a
Bishop's life." Several of his Chaplains speak of the
intense pain he suffered in such cases. When this bad
news came it was impossible to get him to attend to
other letters, so one Chaplain would deliberately keep
such letters to the last. Another tells how the Bishop
was leaning over his shoulder as they read a terrible
report, from beyond the Diocese : "I shall never forget
the way the Bishop said, ' It makes me tremble to think
of my own sinful self.' " A clergyman came to him w4th
a sad story. The Bishop burst into tears and said,
" It's the sixth this week." But he never ceased his
resolute efforts to restore the delinquent. He closes a
letter to one who had asked for special spiritual help :
" Spare me a little special petition. I have seldom, if
ever, had such a number of sad personal problems on
me, appeals to intervene in clerical and other quarrels,
cases where men are their ow^n enemies, and so on.
Every day brings the need for grace to begin with me, as
it were, over again da capo.'''
And to Prebendary Stone, who had sent him a letter
telling of blessing brought to someone by one of his books,
he writes :
" November 24, 1908.
" even to Bishops. I think that few men can
much oftener stand in need of loving cheer, in a life so
constantly beset with even sickening anxieties, and so
continually liable to misunderstanding. Your letter
was a perfect cordial to me."
Canon Patterson, Honorary Secretary of the Durham
208 THE LIFE OF BISHOP MOULE
Lay Helpers' Association during the whole of Dr. Moule's
Episcopate, writes :
" His warm support of the work of the Lay Helpers'
Association shows how strongly he felt the need that lay
work should be carried on under due control and organ-
ization and, wherever possible, with the Bishop's
licence.
" Respecting the services of Readers in consecrated
buildings, he wrote : ' No one feels more deeply than I
do the value of our Lay Helpers' work, and the probably
growing demand that will be made upon it in these
anxious times. On the other hand, you will feel with
me, in view of the high and sacred work in question,
the imperative need of careful while reasonable safe-
guards.' His attitude to the Readers was very much
more than official. He took a personal interest in the
individual welfare. All who came into touch with him
felt that they had in their Bishop a Father in God ; all
knew themselves to be welcome guests at the Auckland
gatherings, and never failed to carry away encourage-
ment from the addresses in Chapel. On two successive
days he gave a Bible Reading to a number of Readers
gathered at Durham from the Northern Dioceses. Never
have I seen a body of Church workers so deeply moved.
His words were a revelation to them of what the Scrip-
tures had to teach when interpreted by one who was at
once a scholar and a saint."
The Rev. H. Greenway, formerly Vicar of Felling,
and now of Westgate, tells the following story :
" One Sunday in the summer of 1911, the Bishop was
due at Felling for a men's service at 2.30, and to preach
again at 6.30. He started in his motor-car with Mrs.
Moule, who was to address a women's meeting. On
Wrekenton Hill, three miles from Felling, the car stopped
with engine trouble, which would take an hour to mend.
The Bishop, saying ' I must keep my promise to Felling,'
jumped out, to walk, in a torrent of rain, with no coat,
no umbrella. Finding he would be late, he started to
run, in a sodden condition for the last two miles. The
last mile was down a steep hill, where his pace quick-
ened so much and his distress was so apparent that he
was twice stopped by police to know if he needed assist-
THE BISHOP AND HIS CLERGY 209
ance. He stuck to it, and reached the church just as
the last hymn was being sung. Drenched to the skin,
and winded as he was, in spite of the Vicar's protest
he insisted on doing wliat he came for, and went with
dripping clothes and disarranged hair, without his robes,
into the pulpit and gave a remarkably fervent address.
" After service he went to the Vicarage, just as Mrs.
Moule arrived in the car. A hot bath and a complete
outfit in the Vicar's clothing soon revived him, and he
preached at night a characteristic sermon, and motored
home, saying he must keep his engagements on Monday.
His boots were so wet he could not wear them to go
home, but he wrote a few days later to say he was none
the worse.
" As an illustration of fervent zeal in work, self-
forgetfulness in preaching under great difficulty, and
gratitude for any little help, this would be difficult to
surpass."
The story is also evidence of his athletic vigour as a
septuagenarian, and is a fitting conclusion to a chapter
on the Bishop and his clergy, as it shows how thoroughly
at home he made himself with them all.
CHAPTER IV
IN THE DIOCESE
When Dr. Westcott was nominated as successor to
Bishop Lightfoot, the question was asked, " How can
that mystic seer ever take the place of the great organ-
izer?"^ In due time it was found that the mystic
seer had work to do, and did it in ways that were not
open to his predecessor.
In the same way men questioned how Dr. Handley
Moule could possibly follow these two great Bishops,
but time showed again that " God fulfils Himself in many
ways." Though so different. Bishop Moule proved
abundantly that the prayer at his Consecration was
answered ; he " duly executed " " the office to which he
was called, to the edifying of Thy Church, and to the
honour, praise and glory of Thy Name."
That he was not an organizer like Lightfoot, nor a
leader of men like Westcott, he would have been the
first to admit ; he had not their gifts ; but he was richly
endowed with his own. " The truth is," as was said
at the time, " that Bishops differ," and it is unreasonable
to expect each to have all the talents.
A picture without shadows is untrue to nature, and
^ This question was put by Canon Churchyard of Newcastle
to Mr. Searle Hicks, who replied on a postcard :
" 'Twere unreasonable
To quarrel with a left hand
Because 'tis not a right foot.
To wear no more a left sock
Because 'tis not a right boot,
To cast away a best coat
Because 'tis not a light suit,
To criticise a Westcott
Because 'tis not a Lightfoot."
210
IN THE DIOCESE 211
a biography that omits faihires is an unreal portrait;
and for very love and admiration of our hero it must
be recorded that he laekcd some qualities looked for
in a Bishop. He was not a great Diocesan. He often
failed to give a lead in such matters as Educational policy.
He was not at times a good chairman, though at other
times, as at a Diocesan Conference, he shone in the chair.
He had an extraordinary, alert power of picking up the
thread of discussion of matters with which he was not
familiar, and knowing every speaker, and remembering
his points.
Diocesan finance was distasteful to him ; he struggled
manfully, but as time went on he took less and less
part in it, feeling doubtless that it was better for him
to devote his energies to that spiritual sphere in which
he was unsurpassed, and to leave the wretched questions
of finance to those more in touch with them. The
result — which he did not perhaps realize — was that he
rather lost touch with the laity, while the laity's interest
also slackened owing to the absence of the Bishop's
inspiring presence.
" Again," as a layman writes, " he was almost too
saintly to be a Bishop. He judged everyone by his
own standard, and could not realize the weakness
of human nature — the tenderness of the father was
there, and I do not think he ever realized that any
other quality than tenderness was necessary. The
Bishopric must have been a burden to him, and every-
one must have admired the courage which enabled
him to bear that burden during those long years of his
Episcopate."
It was his saintliness that carried him through.
Without it he w^ould often have failed lamentably.
Nor was he a good judge of character, being too
prone to judge by men's religious phraseology. So
we might go on, to tell of what seemed, to his greatest
admirers, elements of weakness or even failure.
Paint in the shadows. The darker they are, the more
the brighter parts shine out. When West London
212 THE LIFE OF BISHOP MOULE
was stirred by a great living preacher, an old gentleman
said to Bishop Wilkinson of St. Andrews, " Why are
people so excited about Dr. ? I have read his
sermons, and there's nothing in them ! " " Quite right,"
said the saintly Bishop, " nothing in them, absolutely
nothing,— except God the Holy Ghost." How gladly
would Bishop Moule have said the same of his Epis-
copate, " absolutely nothing except God the Holy
Ghost ! " Very few of those who were confirmed by
him will ever forget him. And there are men who
wavered in faith, but who were stablished by his clear
incisive teaching. He seemed at times in preaching
to lift the whole company of his listeners into a higher
sphere; and everywhere, as he moved about amongst
them, men felt the warming, inspiring influence of a man
who had been with Jesus, and who unceasingly walked
with God.
We may often catch glimpses of this secret walk, as
we watch the Bishop in some of the problems and
activities of his Diocesan life. However distracting these
were, he seems never distracted from seeing Him who is
invisible. Much here disclosed is from private letters,
impossible to pubhsh in his lifetime; but extracts are
permissible now, with the consent of the recipients.
Confirmation
The intense importance of Confirmation was ever
present to his mind, and year after year he gave counsel
about it in the Diocesan Gazette :
" To the Bishop it will afford a welcome and valuable
opportunity of seeing incidentally something of the
work and life of the Rural Deanery as a whole." " My
brother of Jarrow and I look forward with prayer and
earnest hope to our Confirmation circuits, and with
confidence that you, my reverend and dear brethren,
will bring to the preparation not only your pastoral
experience, but the power of the Holy Spirit, sought
continually at the Throne of Grace. The pastoral
work of preparation is a golden opportunity for sowing
IN THE DIOCESE 213
in our young people's minds, in the Lord's name, high
and true standards of moral life, of common duty, of
family and soeial obligation. Mueli may he said to the
elder candidates Avhieh Avill he fruitful of good when
they enter married life, and have homes of their own.
To ' plant out ' in the common world around us lives
inspired with such ideals is one of the most hopeful
works in which the Christian i)astor can engage. The
Confirmation which crowns the preparation will form at
once the sacred means by which the young Christian,
if such in spirit and in truth, can grasp the poMcr for a
true hfe, and the lifelong reminder that in that power
only, to the end, can it be realized."
He issued the service in pamphlet form, with special
lections of Holy Scripture at the beginning and special
hymns, and desired that each candidate should have a
copy. Husband and wife should be presented together,
before other candidates. As to the age, he again and
again stated his conviction that candidates should
not be " presented very young " :
" Just because of the moral greatness of the occasion,
it may be only too probably an occasion lost W'hen youth-
fulness makes a real thoughtfulness very unlikely. I
strongly advise that candidates should be ordinarily
not less than thirteen and a half years old, with a pre-
ference for a higher hmit. A hard-and-fast rule is
impossible, and the judgment of the incumbent will
always be weighty with me. But I must request to
be informed days beforehand (if not thirteen years
old) and assured that the thoughtfulness and insight
are unusual. Once more I am very sure that a premature
Confirmation is a serious loss in the candidate's life."
And again, " The moral and spiritual opportunity of
Confirmation as ordered in our Church is inestimably
precious, and the use of it cannot be all we desire and
pray for without some real development of thought
and conscience in the candidate."
The Rev. A. J. Bott writes :
" After speaking at a big Men's Meeting at Stockton,
in October 1917, the Bishop had kindly arranged to
214 THE LIFE OF BISHOP MOULE
confirm an old man of eighty-five in one of the poorer
parts of the town in St. John's parish. The candidate,
who was bed-ridden, possessed a stentorian voice, and
was formerly connected with the Salvation Army.
After accepting the Church's teaching he had expressed
a great wish to be confirmed. The Bishop vested, as
his custom was, as completely as for service in church;
and the service proceeded with due solemnity until the
Bishop put the question to the candidate; but instead
of the simple and expected ' I do,' the old man shouted,
' That's what I sent for 'ee for.' And on went the
service. At the end of the prayer at the laying on of
hands, the confirmed person concluded, not with the
usual ' Amen,' but a loud ' Thank the Lord for that.'
The Bishop afterwards remarked that he regarded the
responses as some of the most earnest that he had ever
heard. It was very dehghtful to see the beloved Bishop
so perfectly at home and full of sympathy amongst
the poorest of his flock."
" The Confirming Bishop," Dr. Moule says again,
" would welcome any details (sent to him before in pri-
vate confidence) as to the circumstances and preparation
of candidates, which may place him in closer connection
with the parish as well as the candidates." In this
spirit he sat in an arm-chair and listened on one occasion
while an incumbent examined a lad in the Catechism;
and ' Frank,' as the Bishop affectionately called the
boy, will never forget the little talk that followed.
Within a few weeks of his death he was shown the
note-book of a girl he had confirmed the night before,
with her notes on the Preparation Lessons. When she
got it back, she was delighted to find he had written,
" I am glad to have a sight of these notes. They are
sure evidence of keen, intelligent and reverent attention,
and of an earnest spirit, which God will meet and bless.
May he ever defend you with His Heavenly Grace.
March 8, 1920. Handley Dunelm."
In his old-fashioned courtesy he always wrote to thank
his hostess for hospitality. One such letter concludes
with a sentence that shows how keenly he watched to
see how his clergy were doing the work of preparation :
IN THE DIOCESE 215
" My specially intcrcstinpf and happy visit is a memory
which will always be a marked one. I was so struck by
what must be the exceeding care and wisdom of the
Vicar's Confirmation teachin^T. (Jod bless it."
His attention was called to Bishoj) Lightfoot's action
in agreeing with a convert, who had received Roman
Confirmation in childhood, that he should seek the Gospel
ordinance of the Laying on of Hands. The Bishop
replied :
" I have taken on previous occasions exactly the line
which I see Bishop Sandford took and Bishop Lightfoot
before him. Should the converts positively not desire
the Laying on of Hands, we cannot insist upon it, but
it should be strongly advised. Not only is the Romanist
Confirmation distinctly defective in form, but it quite
fails to give the candidate the noble opportunity pro-
vided in ours for public confession of faith and obedience.
Meantime, nothing in our Service throws any positive
discredit on what has been done to the candidate before.
As regards admission into our Communion, I hold that
in this case the act of Confirmation will be quite adequate
for this purpose. A rigid adherent to the Canons might
say otherw^ise, but I am sure I follow a largely accepted
use, and I think a wise one at the present day, in waiving
the requirement of a public renunciation and admission
where union with our Church is heartily accepted and
sealed by Confirmation."
Writing of another case where a lapsed Anglican
sought to return from Rome, he says :
"It is a beautiful story and full of suggestion. As
life advances, I feel less and less the value of controversy,
where spiritual matters are concerned, and more and
more confidence in the presence of the Spirit so to
approach the soul that the mind sees light by the awaken-
ing of the conscience and the manifestation of Christ.
God lead this deeply interesting inquirer into the fulness
of the joy of His Light.
" There are assuredly many Romans that know that
light, as Fenelon and his friends so beautifully did,
and they know it in spite of their system, and one longs
to see such believers led into the air and sunlight of
the open Bible and immediate intercourse with God."
216 THE LIFE OF BISHOP MOULE
Evening Communion
Soon after he became Bishop, controversy arose in
one of his parishes about evening Communion. The
letters we have been shown cannot be printed in full,
as there were other considerations involved. But ex-
tracts may be made which give impressive testimony
to his own spiritual experience at evening Communions,
and also reveal his admirable tact in handling his man.
" I, for one, should be slow in a parish, in view of the
large usage of the Church in the past, to introduce
evening Communion; I should not do so unless I were
sure it would be welcome and helpful to a good number
of my people. But granted I knew it would be so, I
should without misgiving practise it. Purely person-
ally, I love an evening Celebration, the Lord's own hour,
and have had wonderful times of refreshing at such
Communion. . . ."
" For the view so widely and often intolerantly held
now, I am deeply convinced that primeval Christianity,
and above all the primeval New Testament, gives no
sanction ; it too easily connects itself with beliefs about
the Holy Supper, the ' Abendmahl,' the Evening Meal,
which square more with the medieval than the Apostolic
idea. ... I not only think the evening Celebration
of the Lord's Blessed Supper lawful, but I have long
personally found it a particularly happy, strengthening
and holy help to my own soul. Should it come in my
way (not out of it) to act as Celebrant on an evening
occasion, I should do so now as much as ever with a
willing and thankful heart."
Such being his views, on hearing from a parishioner
that a new Vicar was about to abandon evening Com-
munion, the Bishop wrote at once to the clergyman,
who was almost a stranger, a letter in which these
sentences occur :
" My dear Mr. , I am going to take you very
much for granted, and write. . . . Let me premise
that what I say is wholly and only an expression of
opinion, If your judgment, and knowledge of all the
IN THE DIOCESE 217
circumstances, lead you to decide against my suggestion,
I sluill accept your decision ex animo ... so I state my
case. . . . and now leave it without any reserve to
your prayerl'ul judgment. You may be sure of my
confidence, whatever your decision."
An interview was suggested and the Bisliop wrote to
name a lime. " But remember, I absolutely confide
in your own prayerful conclusions as to the matter,
talk or no talk." In the next letter he drops the ' Mister '
in addressincr the Vicar and writes more and more
freely :
'o
" If [the protest] represents even a dozen genuine
people, it deserves the utmost attention. . . . Heart
and soul I feel with you [in another matter], a firm hand
is needed for the Master's sake. But I do venture to
think that you would be all the stronger strategically,
for action there, if at the same time you would show
your strength in a frank concession in the matter of the
evening Celebration. . . . No one will really think that
a concession in this matter, frankly explained (with a
reference, if you care, to me), means a weak hand, and
wobbling steering. Done as you would do it I believe
the effect would be the opposite, and you would put
your foot down about other matters in a way more
effective than ever. . . . The strong and wise Pastor
will see, I think, that he will win the deepest and most
lasting victories for peace and truth by not letting
his judgment be overmuch swayed through even advan-
tage gained by crossing wishes of [those opposed].
" Remember, my dear brother, you are the commis-
sioned teacher all the while, and have practically a
free hand, out and out, to say all you think about the
Ordinance, about self-discipline, about Sunday habits,
etc., etc. And you would say it with double impressive-
ness, so I think, if you did not change the old order in
this respect. . . .
" In one thing I make no change — my affectionate
honour for you, and my desire that you should ultimately
decide what is the wisest, largest, truest action. (O
guide us, gracious Lord and God.)
^' Your co-curatus,
" Handley Dunelm."
218 THE LIFE OF BISHOP MOULE
The Use of Incense
At one of the more advanced churches of the Diocese
there was a desire to use incense for a very special
occasion. In writing to the incumbent the Bishop says :
" You put me, I need not say, a question which carries
grave practical problems with it. I can quite understand
your own attitude towards the question of incense in
the abstract — little as I can agree with you in thinking
that such an adjunct of worship is likely to be welcomed
in proportion to our growth in the spirit of worship.
But the question for me is, of course, not merely abstract,
but complicated by many practical matters, adminis-
trative and others. And I must ask to postpone a
definite answer for a few days. You know me well
enough to be sure that I have no wish to take a line
inconsiderate of the convictions of others; certainly
not where a question has been put before me with the
care and loyalty that mark your letter. But you need
no reminder that I am bound, particularly at this moment,
to think and act with the greatest care."
" I have carefully considered your letter. You may
be sure that my thoughts have been all instinct with
the wish to look above and outside my personal pre-
ferences, and to meet as far as I can the ideas of your-
self, so truly respected as friend and brother; while
yet I am bound, of course, to consider the general
aspects of such a question, and its bearing on adminis-
tration at large.
" I take note of your limitation of your request to
the special occasion, and (largely) special congregation.
Personally you would welcome a normal use of incense,
but for this at present certainly you do not ask. I
think I shall best meet the conditions as to both positive
and negative ruling if I ask you to take the following
as my direction and ruling :
" 1. Incense may be used in connection with the
service of Holy Communion.
" 2. Its use must be ' non-ceremonial,' i. e. it is not
to be used for the censing of persons or things.
" Quite frankly speaking, I am sorry that the question
has come up, for I shall, of course — and fairly — be known
to have given ' permission for the use of incense,' and
IN THE DIOCESE 219
this, witliout explanation wliicli I cannot and would
not give, will eertainly be mistaken in many quarters.
13ut I lay that thought aside, as against the eall to meet,
to the utmost I think I rightly can, a ease such as yours.
Happily I am at rest about your entire loyalty to the
Order of the Prayer l^ook. I have no fear that our
Anglican Eucharist will be ' interpolated ' from other
Orders. That is a far greater matter."
......
" Very cordially I appreciate your letter of Thursday.
Its words and the tone of perfect understanding and
loyalty are deeply welcome to me.
" My impulse would be to sanction the use of incense
in the evening as well as at the Holy Communion ; but
in another church in which some time ago I had to deal
with the like question, I thought it right to confine my
sanction to the Holy Communion, and it would not
seem, at least, to be equitable that even for this special
occasion I should difference the two churches. Regret-
fully, therefore, I will ask that in your case also incense
should be used at the Holy Communion only."
With regard to the other church referred to, the Bishop
wrote to the Vicar :
" I have decided to take the course described by your-
self as permission with regulation. I believe that that
course will, as you believe, conduce to peace, without,
so far as I can see, leading to other developments of
those ritual divergences from the simpler traditions
of the whole English Church as it was in my youth,
which I personally deplore.
" As regards regulation, I explicitly request that
incense be not used ceremonially, that persons and things
be not censed, and that it be not employed at Evensong
(i. e, I assume in the Magnificat). I do not wish to be
unduly repressive, as you know, but I gravely think
that we are in face of a perilous revival of an unlawful
cultus of the Holy Virgin, and I would fain avoid even
the semblance.
" I do utterly trust your truth and honour, and so
value your friendly loyalty that I say no more in detail.
Our conversation showed us each other's mind, and we
shall each respect the other's position.
" I will not deny that it is with a heavy heart that
220 THE LIFE OF BISHOP MOULE
I, the old Reformationist, watch the present current
of the Church. But what I see of the truest and wisest
course in this case looks clear to nie."
Reservation, and Fasting Communion
He replies to a request to permit Reservation of the
Blessed Sacrament thus :
'' I appreciate the loyal and true-hearted tone and
' attitude ' of this communication ; I do indeed value
your unsought assurance of the straightness and single-
ness of purpose with which this request is put before me.
My reliance on your spirit is, if possible, more full than
ever for what you have said, and for the mode of saying
it.
" The question is, of course, not a facile one for me.
It is an anxious thing for a Bishop in these very anxious
days to sanction a method, in such a matter, which
cannot be said to fall visibly within the provisions of
the Prayer Book. And the misuse of such concessions
in other districts of Church life — the avowed claim to
use reservation for adoration, even when the ministry
to the sick was made the ground of first appeal — gives
one's heart pause, inevitably. And you will not mistake
my spirit when I say that I do regret that your convic-
tions about fasting, which beyond doubt, historically,
was not an apostolic or primeval rule, should be such
as to add, for you, to the difficulty and requirements
of the matter.
" But I place opposite to all this your responsible
assurance that such reservation would be of real help-
fulness in quite special (not normal) cases. And I
do hereby give my assent and sanction, absolutely
relying on your assurance, given me, as I have said.
For no unworthy reason, but in order to avoid, if
I may, regrettable possible misunderstandings, I will
ask that the matter may be as little as need be ' pub-
lished,' e. g. by mention in your Magazine."
Prayers for the Dead
The Bishop writes :
'' My own thought is about this : Perpetual greetings
IN THE DIOCESE 221
to the beloved ones gone are my delight, or at least
my sweet solaee. I daily and by name greet my own
beloved ehihl, my dearest parents, and others preeious
to me. And I regartl every prayer for tlie Lord's eoming
as speeially a prayer for their ' perfeet consummation
and bliss.' And I think it no sin to follow them with
just sueh ' suspiria ' for their ever-growing light and
joy in the heavenly home. I, no more than the Prayer
Book in the Visitation prayer for the ehild, hesitate
about the word ' heavenly ' ^ as meaning, no doubt
about it, eoneurrenee of soul with the Lord in it. And
I think it is a sweet and blessed help to realized and
indissoluble oneness with them.
" If to such prayers we could always keep, I should
never be shy of the practice. But, alas, the craving
to return to the Middle Ages and their gloom is so strong.
I dare not talk about it.
" The Lord give you great and holy liberty in inter-
course with Him about your Dorothy. Oh, how He
understands our hearts. I dare not limit what your
Lord may permit you of insight into your darling's
present personal bliss and intense spiritual nearness
to you and union with you. To some the Lord grants
what can only be called visions. We have never had
one, only one or two deeply sweet dreams ; one in which
her dear face turned suddenly on me with an extra-
ordinarily radiant look of bliss in herself and love to me.
" But we honour the Lord most by simply living on
Hijs Word about them and us, and growing into that.
" ' Ye are come unto the Spirits of the just made
perfect.' That is close neighbourhood." ^
The National Mission of Repentance and Hope
No one worked harder all through the National
Mission than the Bishop. The mere list of Pamphlets,
Letters to the Diocese, Sermons, Quiet Days, and private
interviews show that all through 1916 he was fully
^ "... or else receive him into those heavenly habitations,
where the souls of them that sleep in the Lord Jesus enjoy per-
petual rest and felicity. ..."
2 See also the Bishop's teaching on Prayer for the Dead in
Christus Consolatory pp. 96-9, where he commends the prayer
by the late Rev. Wm. Griffiths issued by Phillips, Northill,
Biggleswade.
222 THE LIFE OF BISHOP MOULE
occupied in this, to say nothing of his other work. The
" setting," so to speak, of the National Mission he thus
describes :
" The Great War is not only the biggest struggle of the
nations ever seen ; it carries with it, from our God, a call
of earnest warning; but of Divine kindness too. He
is not afflicting us for nothing, or carelessly deferring the
victory of a righteous cause. He wants us to be fit
to be trusted with triumph and peace. This means
that He bids us turn from our evil ways. The Arch-
bishops and Bishops feel this, and they have called us
to engage in this Mission."
He issued " Practical Suggestions," " Outlines of
Courses of Sermons," and special prayers. He had
gatherings for the churchwardens and for the lady
workers of the parishes. But toil as he would in these
ways, his greatest labour was for his clergy. Surely
never was there a more faithful servus servorum, or more
devoted father in God, spending and being spent for
his " dear and reverend brethren."
Three days stand out in memory when he sat in St.
Mary-le-Bow Church, Durham, with his clergy all round
listening to two addresses daily, that were heart-search-
ing and quickening with life-giving power. With
intense reality he actually laid bare his own secret life
in confession of sin. A very High Churchman who was
present was profoundly stirred, and said, " There is not a
Bishop in Christendom who could prepare us as our
Bishop is doing."
And day after day at his home for several days he
had fifteen-minute interviews, through the livelong day,
with each of his Messengers. One had a mysterious
experience :
" At my interview, he laid his hands on my head,
and gave me his solemn blessing for the work. I dis-
tinctly felt that it was something very real. This was
not a matter of faith, but a distinct physical experience,
as definite as an electrical shock. It was not like an
electric shock, but something both spiritual and physical
IN THE DIOCESE 223
which I cannot properly describe. It was not imagina-
tion — I am a very matter-of-fact person — I did not
expect it. It had results, for both in my parish, and
wlicre I was liishop's Messenger, the Mission was much
more successful than it usually was. I have never
mentioned this, but it is a fact, and has very greatly
helped me to realize the unseen and to believe in spiritual
forces."
At a great Dismissal Service in the Cathedral he
preached a memorable sermon on 2 Cor. viii. 23, " They
are the messengers of the Churches and the glory of
Christ." Again here, before the great congregation,
as he spoke of national repentance, he went on :
" If anyone should take this attitude and tone of
confession I, your Bishop, should do so first, and in the
presence of you all. And so I will. ... I have bared
my heart to you. But I am not afraid. You will meet
your servant and friend with the gracious sympathies
and aid of Christian love. And it shall turn to my
salvation, through your prayers, and the supply of the
Spirit of Jesus Christ. ... So we close our solemn
service of valediction and blessing. Friends, brothers,
sisters, in the great family of the Diocese, you have
done well to assemble here, and to co-operate in bidding
our dear Messengers go forth in the peaceful strength
of their Lord, to witness for Him to His worshipping
Church. . . . Pray, dear Christian people, pray now
and often, for the Bishop's Messengers themselves. . . .
Pray that each may so live near his blessed Master,
before he goes, when he goes, while he is in the parish,
that the life of the Lord Jesus may be manifest in His
loving servant. Pray that he may have vision in and
for himself, of his own crucified and living Lord and Life,
every day and every night. . . . Pray that where he
goes he may utterly renounce the part of the critic,
whether of pastor or of people, and be always and only
the brother, the friend, the fellow, the willing, humble
helper in the Lord. Pray that he may have wisdom
and loving-kindness, if he has to deal wdth individual
consciences, troubled and burthened, seeking counsel
of the Lord's servant, about victory over sin and power
and wisdom for service. . . . Pray that he may be always
the consistent man; the same in the house as in the
224 THE LIFE OF BISHOP MOULE
church, as mindful of his Lord at the domestic table as
at the table of the Communion. . . . Pray that in any
case the message delivered by him may have such
success that, whether he knows it or not, it may never
be spoken in vain.
And you, honoured brethren of the laity, in particular,
so pray for yourselves as the Lord's Body and Bride,
served, not ruled, by us your fellows of the Clergy,
that more and yet more, in virtue of your own contiimal
and manifest spiritual growth, it may be our joy to see
you taking an always fuller part in the work and ministry
of the community of Christ. . . . Pray thus, I beseech
you. So shall the Mission of the Messengers show that
God is in it of a truth. So shall the Church arise and
shine, for her light shall come. So shall the world, in
deed and earnest, look, and consider, and wonder,
and love. So shall it believe and confess that verily
the Father sent the Son. So shall the kingdom come,
and be ever coming, until at last, in His own secret and
longed-for hour, the King Himself shall descend the sky,
making all things new, appearing the second time even
as He went up, without sin, unto salvation."
At the close of the Mission he issued a careful summary
of the Reports from 164 Incumbents and 93 Messengers.
Among " Results " he notes :
"1. Clergy brought closer together as they are asso-
ciated in the quest of souls.
"2. Very numerous revivals and recoveries of the
lapsed and chilled.
" 3. Hope revived in the pastor's heart.
" 4. Prayer circles. One Vicar found it now ' easier
to pray in his visits, because the people are more ready.'
" 5. Family prayers begun in many houses."
The saying of a miner is quoted : "At last the Church
is going to demand that Jesus Christ shall control all
our life, personal, and social, and public."
Preventive and Rescue Work
We have received the following brief history : —
" Of the various branches of Diocesan work there
IN THE DIOCESE 225
can be no doubt tliat the Preventive and Rescue Asso-
ciation gained a leading place in the Bishop's affections.
This was inaugurated at Auckland Castle on February 1,
1909, when the Bishop addressed a meeting on the need
of Rescue Work, and Archdeacon Price and Canon
Body moved and seconded tlie following Resolution :
' The need of Preventive and Rescue Work in the Diocese
being so great, this meeting respectfully asks the Bishop
to appoint a Committee to inquire into and deal with
the matter as soon as possible.'
" In accordance with this a meeting was held in
Durham a few days later (February 19), and the Bishop's
formulated proposals for the work were agreed to in
grinciple, and the Bishop was asked to invite the Rural
leans to put the matter before their Conferences. The
Bishop and Mrs. Moule undertook to provide the expenses
of training a Central Lady Secretary, and her salary for
the first year.
" The work thus commenced grew, and it was found
necessary to form an Association by which the work
in the different parts of the Diocese could be linked
together. In speaking of such an Association the
Bishop said that ' not absorption but alliance was his
desire.' A Constitution w^as drawn up in 1910 and was
revised under the Bishop's guidance from time to time.
" Mrs. Moule, who was the head of the Ladies' Com-
mittee, took a very keen interest in the work : in fact
the Bishop attributed the existence of the Association
to her efforts. In 1915, writing to the Lady Secretary
an acknowledgment of the letter of sympathy from the
Council of the Association on the death of Mrs. Moule,
he WTOte : ' It has been a real solace in my ever-present
loss. Particularly precious to me is the recorded remem-
brance that the Association owes its existence to her
efforts. It w^as unspeakably near her heart.'
"As an evidence of the saeredness of the work to
him it has but to be recorded that the Bishop drafted
the following Resolution : ' It is earnestly recommended
by the General Committee that secular methods should
not be resorted to in raising funds for the work of Rescue
and Prevention in the Diocese.'
" The suggestion of the late Mrs. Young, that each
year a Woman's Offering should be presented to the
Bishop for this work was very acceptable to him and
Q
226 THE LIFE OF BISHOP MOULE
Mrs. Moule, and he noted with great thankfulness the
steady increase in the yearly total of these money gifts
from the women of the Diocese for the help of their
sisters.
" The Bishop strongly pleaded for the insertion of
Preventive and Rescue Work in the list of claims upon
the newly-formed Board of Finance, and each year
reported to the Diocesan Conference on the work.
" The work thus commenced in 1909 has steadily
grown through the years under the Bishop's fostering
care and continued intercession, and to-day there is a
Maternity Home and a Babies' Home at Auckland :
branches of the work at Darlington, Sunderland, Gates-
head, Chester-le-Street, Durham, Houghton-le-Spring
and Stockton; and the Women's Offering throughout
the Diocese in 1919 amounted to £606. Numbers
of women and girls have been helped into paths of purity,
and the fallen now have opportunities of rising up
again such as they had not before the Bishop inspired
the Diocese with a sense of the Church's duty and
possibility."
Marriage of Deceased Wife's Sister
In the Diocesan Gazette, Nov. 7, 1907, the Bishop wrote :
" We have a very long-standing ecclesiastical rule
against such unions (in Table of Degrees and 90th Canon).
We have a widespread feeling that they are undesirable,
in principle and practice, in the interests of godliness
and home. I for one should not have invited a change
of the law. But we have the will of the Christian State
(for such, with whatever defects of Christian quality,
it is), and included in it and completing it we have the
will of the Christian Crown, giving a solemn and legal
permission to such contracts civilly, and leaving clergy —
as members of the State — free to celebrate or facilitate
them, if they will. We have also a feeling in many
quarters that such marriages do not call for the dis-
countenance so long put upon them, that they are not
only not immoral in principle, but in no way hurtful
to the Christion home in practice. Such a view was held
by large numbers of excellent people.
" Further, if I may express my complete personal
conviction, which is also I think that of the majority
IN THE DIOCESE 227
of competent inquirers, the Holy Seriptures do not
in explicit terms forbid such marriages. ... I add that
after my best inquiry and reflection I cannot think they
implicitly forbid them. Observe, I do not say the
written Word connnends or advises them. But I do
not find it tends to censure them.
" My conclusion is :
" No Christian man or woman should so marry
without the gravest and most special consideration.
" They will remember the long Christian tradition
of the past ; the many minds that may be grieved ;
the all-important sacred and vital interest in the
home, which never called for anxious safeguarding
more than to-day.
" On the other hand,
" No Christian to whom such unions are repug-
nant should be intolerant of the many consciences
which reverently before God are not so offended.
" In the absence of an unmistakable censure of
such unions in the language or in the manifest
spirit of Holy Scripture, such tolerance is simple
obedience to the law of charity in Christ.
" On the duty of the parish priest ... I hold myself
bound as a practical administrator and pastor to commit
it to the conscience and judgment of the incumbent,
in any given case, to arrive, before God, after a full
consideration of all the circumstances, at his own
decision. . . .
" I express my most earnest hope that no incumbent
will debar from the Holy Table Christian people married
under this new law on the sole ground of such marriage.
. . . Remember — such refusal to Communion is the
' greatest censure which we can legally lay upon an
evil-doer.' I believe such refusal to persons who have
so married, with clear conscience, under the sanction
of the Christian State, and unable to see a prohibition
in Holy Scripture, would be to them a censure tremendous
in itself, and quite failing to command a response from
their own moral consciousness, which might be disastrous
in its effects."
228 THE LIFE OF BISHOP MOULE
" Will you maintain and set forward . . . love
and peace . . . ?
Ans. : " / will do so, hij the help of God.
A very unpleasant breaeh between two prominent
men is referred to the Bishop. By chance his reply
is delayed — the best possible treatment — yet he so
magnifies this " deeply regretted inadvertence " as to
make it appear " my fault," till the letter reads as though
he were chief offender; yet in the clearest way, with
utmost delicacy, he shows the faults on both sides, and
what ought to be done by each; and ends thus : " By
my fault this counsel comes so long after the event that
it may almost be superfluous. But I will give it never-
theless, and my prayer will be that both my honoured
brethren may find themselves, in Christ, more friends
than ever now, and henceforth."
Adornment of Churches
Writing to Canon Gouldsmith, Rector of Bishopwear-
mouth, the Bishop says :
" Your letter, just received, interests me much.
I have been greatly wishing to know what form the
memorial to my beloved friend Archdeacon Long would
take. And I much like the proposal that it should take
the form of such work in the Chancel of the fine old church
as would complete its dignity and beauty. My impres-
sion is that this would have met the late dear Rector's
wishes, could we have consulted him. You know how
deeply I love simplicity of ritual and the avoidance
of all excessive adornment of our churches. More and
more I feel the supreme necessity that worship in spirit
and in truth should be vastly the first aim in all our
Church arrangements. But I also feel increasingly
that the due and reasonable beautifying of the House
of God is not only pleasing to sight and feeling, but
positively right where the means exist. By all means
let us watch against excess. But the cultivation of
quiet dignity and beauty within fair limits is a positive
help to the worshipper. It aids, not hinders, the chast-
IN THE DIOCESE 229
died and tranquil mood of thought suitable for prayer
and for the Word of God.
'' P.S. May I express the hope that if (as I think)
the Commandments are on the east wall they may be
retained ? "
This postscript seems to contradict the letter, but
in the minds of Queen Elizabeth's Commissioners it
would have enforced it. They " ordered that the Tables
of the X Commandments might be comely set up, or
hung up at the East end of the Church, to be not only
read for edification, but also to give some comely orna-
ment and demonstration that the same is a place of
religion and prayer."
Presentation of Portrait
On November 4, 1914, came what the Bishop called
" the cro^^^l of a long series of kindnesses." The great
State Room at Auckland was filled with some 150 repre-
sentative people from all parts of the Diocese, including
the late Marquis and Marchioness of Londonderry,
when the Bishop was presented with his portrait, painted
by Mr. Hugh G. Riviere, as the result of a public sub-
scription. Lord Durham, the Lord Lieutenant of the
County, who was to have made the presentation, was
prevented, as he had just heard that his brother had been
killed in action. Lord Barnard therefore presided,
and he and Lord Londonderry spoke of the Bishop's
ability and love of his work that had endeared him to
every soul in the Diocese.
Mr. Riviere stayed at the Castle some days, during
which the Bishop would sit to him in the Library, the
famous carved chair and the Coronation cope being
arranged in different positions daily to suit the artist.
Only sketches were thus done, and the cope and chair
were forwarded to London, where the final sittings took
place.
Mr. Riviere thus tells the story of the painting :
" I remember the usual, or perhaps rather unusual,
230 THE LIFE OF BISHOP MOULE
interesting talks on old College memories, literary
subjects, etc., but perhaps what struck me specially
was his unbounded admiration and devotion to his
predecessor, Lightfoot, to whose character and power
he continually paid tribute, as also to Westcott, but the
other man had his heart. He seemed almost overcome
with the idea that he should be chosen to fill the Master's
place. I believe that he was absolutely sincere, and
without any affectation in that extraordinarily modest
estimate of himself, and in that almost extreme humble-
ness of attitude and manner, which one had to get over
before one could really appreciate the full quality of the
man and his real power.
" I got a touch of this while I was there, for it was then
that the Bishop of Zanzibar took that controversial
step with regard to the Nonconformist clergy, and the
Bishop of Durham was immensely stirred. I saw quite
a different man, who, before he sent it to The Times,
read me aloud what seemed to me a very broadminded,
vigorous, and manly letter, ending somewhat in this
vein, ' If these are heretics, count me amongst them.'
" I also heard him give a very stirring and fine sermon
to a congregation of miners at a little out-of-the-way
church to which we motored many miles through the
snow.
" His sympathy and interest in human beings were
warm and real, and it was this leaning forth to help,
this sympathetic humanity, that I tried to lay stress
on in the expression and attitude I chose for the portrait."
Someone with the limner's art, who exactly caught
this motive of the picture, dared the one step from the
sublime to the ridiculous. By enlarging the carved head
on the chair's arm, he represented the Bishop as the
" Lion Tamer " with his hand gently stroking the head
of his pet lion. All unobserved, truth lay hid in the
jeu d^esprit, for not seldom has the wonderful gentleness
of the Bishop tamed a fierce spirit in the Diocese.
CHAPTER V
IN THE INDUSTRIAL WORLD
TiiouGir, like his two great predecessors, he had spent
his hfe amid " the busy silence of the study," like them
he was alert to keep touch with the industrial life of his
Diocese in his manifold activities. The following
extracts illustrate his loving sympathy and shrewd
observation, no less than his eager readiness with the
message of the Gospel, or with wise counsel.
The Colliery Disaster
The colliery disaster at West Stanley Pit on February
16, 1908, when 168 men and boys were swept into
eternity, stirred the Bishop's heart, and he showed
himself a true father in God among the distressed people.
He at once left Convocation at York, and went on
February 17 with Mrs. Moule to West Stanley, where
he gave two addresses at the pit-head, full of brotherly
sympathy and divine consolation. He afterwards
visited many of the sorrowing homes. On the Sunday
following he preached at night to an overflowing con-
gregation from St. Matt, xxvii. 46, " My God, My
God, why hast Thou forsaken me ? " together with
1 St. John iv. 8, " God is love." It was a sermon
worthy of the occasion :
" He spoke of the suddenness of a friend whom we
know familiarly passing into death, when they saw the
same face in the indescribable majesty of death, looking
with that look which hovers so strangely over the faces
of the departed, as if the features betokened a knowledge
231
232 THE LIFE OF BISHOP MOULE
of a great secret which human wisdom on this side of
the Vale could never reach. . . . Immortality lay-
hidden in the commonest and most ordinary moments
of human life and in the most familiar inhabitants of
our homes. . . . He had spoken personally to some of
the bereaved and taken his departure as quickly as he
could, for grief was a sensitive thing, and those who had
had the greatest blows were thankful to be left alone
for a time. . . . There was only one thing that could
really and successfully touch that very delicate thing,
a broken heart, and it was the hand of the once broken-
hearted Lord Himself. . . .
" They were in the presence of an unspeakably
solemn whisper from eternity to their living conscience.
It was a joy and privilege at a time like that to call up
all their faith in the untold and unfathomable mercies
of God, Who never through all eternity would be aught
but Love. . . . When they tried to imagine the supreme
Intelligence and Love watching over that terrible
explosion coming, and not stopping it, they were tempted
to say, ' Is there a God at all, a God of love Who cares ?
Is the atheist right after all? Are we just the victims
of a blind universe which goes on crushing us, and leaving
us to annihilation — for that is the alternative ? '
" Yes, there w^as a God, supreme and personal, deal-
ing w ith us in ways which He had not yet in His Wisdom
seen fit to explain, because the time had not come.
He (the Bishop) had been trying to look that in the
face since the agony and mystery of last Tuesday. He
thought he saw the best solution in the Crucifixion of
their Lord and Saviour. He had gone through the
tremendous ordeal, trial after trial, had been assaulted
and outraged, scourged, and then crucifi.ed. And not
even then was the bottom of the slope reached. There
came a darkness at full noontide, and a deeper darkness
in the Crucified, till at last the people heard in Hebrew,
* My God, My God, why hast Thou forsaken Me ? ' . . .
" There was a life lived in immaculate goodness, the
most beautiful the world had ever seen — but look at
the end ; insulted by the roaring crowd, crowned with
spiky thorns. Would not that be a temptation to say
that a God of love and justice did not exist ? But we
know more than that. A few short days and that Life
apparently crushed came out in stich triumphant glory
IN THE INDUSTRIAL WORLD 233
of love and holiness from the grave that the world has
been different ever sinee. We know that what looked
like the pitiless heavens was really the infinite love of
God. The very moment of that most awful problem
about (^od, as if love was unknown in heaven, was the
very moment when Eternal Love, in its self-giving, was
working out salvation for the sons of men, because God
loved them and would rescue them for Himself. That
showed that what looked like a blank mystery in this
disaster was only an occasion when Eternal Love was
saying, ' Trust Me a little longer, and you will see the
darkness turned inside out,' and that even last Tuesday
was no break in God's love."
The Bishop also wrote in the Parish Magazine an
affectionate letter " To my Neighbours and Friends
at West Stanley," in which he said :
" Those two visits to you will live in my memory for
ever. The silent multitudes around the pit-head, the
sufferers in the temporary hospital, the scenes of such
brave and patient grief in the houses I was kindly
allowed to enter, and then that solemn Sabbath evening,
the crowded church and the soul-moving hymns, all
will be with me ' while life, and thought, and being
last.' All bind me to you evermore in sympathy,
affection and prayer. . . .
" Most reverently I just name the Name of the Lord
Jesus to those who have lost beloved ones. He is the
true ' Kindly Light,' to Whom the hymn was sung
amidst that awful ' encircling gloom ' in the wrecked
coal-pit. . . . Grace, mercy, and peace be with you all,
my dear friends.
" I am your faithful and loving servant and Bishop,
" Handley Dunelm."
In May the Bishop wrote to the Vicar, the Rev. R.
Watson : " The pathetic circumstances of the pit
disaster, which touched the heart not only of Durham,
but of England, make it only fitting that the church
of the parish should contain a solemn memorial of the
event (in the new south aisle) and should perpetuate by
some inscription within it the names of the departed."
234 THE LIFE OF BISHOP MOULE
Aged Miners
Miss Bothamley writes :
" Three large garden parties were given (at Mrs.
Moule's suggestion originally) to the old people in the
Miners' Homes in various parts of the county. It was
a surprise to find what large numbers were involved,
and the much-needed new dining-room carpet had to
be postponed for another year, to pay for the party.
Nearly 600 guests were brought by special train, and
were met at the station by a Miners' Band, and brakes
for those unable to walk. It was a pathetic procession
through the town. Never did a party of any sort enjoy
itself more. The Bishop and Mrs. Moule greeted them
at the gate, and they were soon sitting about enjoying
the garden and the lawns. As they were of all denomina-
tions, the Ministers of the various bodies in the town,
and the Roman Catholic priest, were all invited, as well
as the clergy. Tables were spread on the lawn near the
house, and in three sittings down they had a truly
princely meal. Then came sports, when ' old ladies
over seventy ' and ' young gentlemen in the sixties '
took part, and there was great competition for the
prizes. There was a concert, and they strolled all over
the house. A service was held in the Chapel to which
any who liked were invited to come, and they crowded
it to the very last corner ; and the Bishop spoke as only
he could to such a congregation.
" Before leaving, each was given a buttonhole and a
bag with buns and bananas, and a twist of tobacco for
the old men. Many were the handshakes to host and
hostess, and afterwards came most touching letters of
thanks for the ' great and grand Garden Party.'
" Owing to the Bishop's interest there was a great
forward movement in providing Homes for the Aged
Miners. On the last occasion nearly 800 old people
came. It was a chilly day, and just did not rain. All
could not be in the house at once, and meals had to be
on the lawn. When regret was expressed, all they said
was, ' That's nobody's fault. We know you would
have given us the best weather you could if it had been
possible.' They were so cheery, though one old lady
got rather a chill, and could only be restored by a pull
at her husband's pipe in a warm corner of the kitchen."
IN THE INDUSTRIAL WORLD 235
The veteran miners' leader, the late Mr. John Wilson,
M.P., wrote a glowing account, in the miners' official
organ, of one of these garden parties. In reply to the
Bishop's letter of thanks he wrote :
" If I had written all that is in my heart, it would
have been very much longer. . . . My prayer is that you
may both long be spared to act in such a Christ-like
manner. ' Inasmuch as ye have done it to one of
these. . . .' You have the assurance that you will
receive the Divine commendation, as you have now
the recognition and gratitude of all who know of your
kindness.
" Yours respectfully,
" John Wilson."
This " Hymn for Miners " was specially written by
the Bishop at the request of the Rev. A. C. Fraser when
Vicar of Venerable Bede's Church, Monkwearmouth :
O Christ, Thine eyes of light and love
With Christians always go,
Alike on earth's green fields above
And in the caves below.
Thou with the miner in the dark
Dost down the shaft descend ;
Thou, while he plies his venturous work,
Art with him as his Friend.
No midnight gloom shuts out Thy face,
No silence stills Thy voice ;
Our Jesus in the dreariest place
Makes faithful souls rejoice.
Then hear us. Lord, and always bless
Our brethren's toil and ours ;
From danger shield us, and distress,
From sin and Satan's powers.
Add strength and skill to venturous limbs ;
Our homes with plenty cheer ;
And bid our hearts sing gladsome hymns
For joy that Thou art near.
Then by Thy cross and sovereign grace
Exalt us. Lord, at last.
To wake and see Thy unveiled Face,
Where darkness all is past.
236 THE LIFE OF BISHOP MOULE
On March 26, 1903, the Bishop writes :
" Canon Brown and I, led by the manager and under-
manager, were down the Houghton pit to-day, from
11 to 1.30. It was immensely interesting, and I under-
stand my going caused quite an excitement, and is sure
to bring men to church to-night."
The Bishop as Rechabite
He was admitted a Rechabite, with some clergy and
councillors, in November 1902, at St. Peter's Vestry,
Sunderland, in what he thought " a quaint, earnest
ceremony"; and fourteen years later, on Sunday
April 9, 1916, he preached at Holy Trinity, Darlington,
in connection with the forty-fourth anniversary of the
institution in the district. He claimed the Rechabite
Order for Christ, applying to it the text, " The Body is
for the Lord " :
" One of the noblest features in modern English life,"^
he proceeded, " is the existence of and growth of Insti-
tutions of this character, a spontaneous organization
for combined well-being." He notes with pride the
large increase of numbers in Durham, and better still
that 80,000 Rechabites joined the colours to fight for
right and home, including 4000 from Durham County.
" Of these, 100 are known to have laid down their lives
for their country, and, I dare to add, for God.
" One other fact in connection with the war. It is
good to know that the Bible precept, ' Bear ye one
another's burdens,' has been acted upon by the Rechabite
Order in a singularly happy way. Every member
whose lot is cast at home, and who has not been called
upon to cross the seas and face the Front, has voluntarily
taxed himself so that the Rechabite contributions of
their combatant brothers shall be paid for them while
they are away.
'' The tremendous excitement of the crisis [of the
war], the unsettlement, the uncertainty, have not
shaken, among the great number of responsible persons
in the county, the consciousness of the claims of this
splendid philanthropic work.
" Our Order is the energetic promoter of temperance
IN THE INDUSTRIAL WORLD 237
of body and discipline of habit. . . and thrift, \vhich
itself promotes independence, and develops the man's
liberty of action in a hundred ways. Thrift rightly
practised is a moral power. It releases the individual
from relying at every turn on the aid of others, whether
persons or the State. It makes him able to be his own
friend, and so to build up strength and freedom of
character.
" Two factors, never to be separated from one another,
are equally important for full social good. One is a
right and steadfast individuahty. The other is a right,
steadfastly developed, sympathetic co-operation and
cohesion. On the one hand the limb must be strong
in itself, and then also it must not forget its articulation
to the body. A society hke the Rechabites is a noble
school for the right sort of individuality on one side,
and for the right sort of collective and combined assist-
ance by man to man on the other. One of the most
precious benefits of the influence of such an Order is the
building of individual character.
" Every exercise of will in a right direction is a mighty
builder of character.
" The man who desires to be a man indeed must be
quite prepared to stand alone.
" There is nothing more important to right co-opera-
tion than this, that on occasion you can stand alone,
that you are not swept along by public opinion, as if it
were a sort of resistless force; that you stand alone
and look opinion in the face and determine calmly
whether it is right or wrong.
" One of the special and deadly dangers of our modern
hfe is the peril that the individual conscience and will
may be overwhelmed by the mass of public tendency.
What a fatal thing it would be ultimately for the com-
munity, as it is immediately for the individual, if that
tendency were allowed to carry everything before it.
Look at Germany ! As far as can be gathered the
individual there has been systematically subjected to
the community by philosophy, by ideals pressed home
in every conceivable way, from the professor's chair to
the village school. The community has been organized
by the State into a condition in which the most flagrant
violations of elementary truth and righteousness can be
successfully presented to individuals of, perhaps, the
238 THE LIFE OF BISHOP MOULE
most elaborately educated nation in Europe, as if they
were the laws of God !
" The community has become almost the Deity of
the individual. As far as we can see (God forbid that
we should judge beyond the facts) there appears to be,
to an extraordinary extent, among the masses of
Germany, including the great Socialist element, an
extraordinary incapacity to look boldly and with an
open conscience upon the facts of right and wrong,
and even to think against the decisions of the State.
" The ultimate subjugation of the individual to the
community is fatal to the highest interests of the com-
munity. For it dulls the individual conscience, and the
collective conscience, after all, is but the summing up
of the millions of individual convictions.
" So I would say to every man here, whatever his
special social or political views may be, ' So reverence
yourself that you shall never consent to be merely
a cog in the vast wheel. Refuse to rank with those who
have no independent moral judgment of their own, and
who dare not stand, each for himself, as those who,
when the occasion calls, can face the world for a principle,
and say " Yes " to God, even if millions on the other
side say " No " to Him.' "
His estimate of the miners is shown in the following
letter :
Publicity and the Strikes
" To the Editor of The Times.
" Sir,
*' Your recent repeated appeals for ' publicity '
about national finance have been much more than
welcome to many who realize too well the character of
the social war now upon us. I am the neighbour and,
in many things moral and religious, the servant of a
great industrial population. Inevitably I am kept
aware, in many ways, of movements of mind and will
among the Durham miners, to name them only. Thus
far, I think, no overt disturbance has occurred, on any
noticeable scale. But there is much restlessness,
impatient, sometimes angry. A competent witness
said lately to a friend of mine, ' No man is more reason-
able than the miner when you get him alone; it is in
IN THE INDUSTRIAL WORLD 239
masses that they are difTicult.' Tliis is specially so just
now, if I am ri^ht, because the influence, which at present
touches the masses most, is too frequently not that of
the responsible union oflieials, men often of large good
sense as well as ability, but that of people who mean,
not a higher and better level of life and equality of
opportunity, but industrial war a ouirance.
" A prevalent impression, partly due, no doubt, to
their own teachings, gives one great opening to these
leaders. A host of working men, including many of
the thoughtful, are sure that the wealth of the country
is a bottomless store, deep enough certainly to make
everyone comfortable, with a low minimum of work,
and that this is selfishly held back by ' capitalists.'
This great illusion is a vantage-ground for the revolu-
tionary. To meet and break it is infinitely well worth
while. The means to this must largely take the form of
' publicity.' The broad truths about both resources
(and their sources) and liabilities must be ' understanded
of the people.' Will not the Chancellor of the Ex-
chequer set going, and promptly, a publicity campaign ?
He must use popular methods, condescending even to
boldly legible posters. The official dialect must be
entirely dropped. But the plain words must state
scientific and verifiable fact. All this touches only one
element in the peril. It lies apart from the sinister
signs to-day of a heavy shake to the old English instinct
for duty and for ' honour bright.' And it does not
touch the supreme need for a steadfast common righte-
ousness, for that old-fashioned secret of a true life, godly
fear. But I am confident that the publicity which you
call for will do much to clear and steady men's minds.
These minds will then be all the more receptive of the
highest things.
" I am your faithful servant,
" Handley Dunelm.
" Auckland Castle,
" February 8, 1919."
Sympathy with the Unemployed
At a time of terrible depression in the shipyards at
Jarrow, the Bishop sent this message by the late Rev.
Canon Loxley, then Rector of Jarrow, as he could not
be present :
240 THE LIFE OF BISHOP MOULE
" I want to tell the meeting what an intense feeling
of fellowship and sympathy I have with the workers
who at this dark time are in such great need of the work
that will not come. It fills me with a solemn sort of
pride to think how splendidly brave and patient my
brothers on Tyneside are now. I belong to you all and
your sorrows are mine. Longing to do what I can, and
do it wisely, I am just now trying to take counsel about
it. . . . God bless you all."
Pleading for Peace
During the strike of 1910 the Bishop sent a long letter
on the same day to the Shipowners' Federation and the
Boilermakers' Society. To both sides he says, in much
the same terms :
" My pastoral office will be my justification. ... I
am not so unwise as to intrude myself as a self-offered
arbitrator, but my close relations with the working
people . . . and the friendships I am happy to claim
among employers, forbid me to witness without anxious
emotion the present controversy and its inevitable
issues. . . .
" I am writing these two letters to express my views
on some points, speaking simply as a Christian minister."
To both he deplores the refusal of the men to accept
the terms offered, and the sudden unannounced strike,
and on the other hand the proposal to bar sick pay to
recalcitrant workers. A more excellent way than
industrial strife would be a frank appeal de novo to men's
sense of honour, rather than dictating strict conditions.
To both sides he points out " two deep principles of the
teaching of our Lord " :
" 1. His followers will seek to be true to their duties
and the claims of others rather than the reverse.
"2. We are members one of another. We are never
in His sight antagonistic and nothing more.
" The actual conditions of industry make it necessary
that the employer should be able to reckon on fidelity
to contract. That is his normal right. I have a deep
belief in the importance of collective bargaining for the
artisan's protection. That is his right most certainly.
IN THE INDUSTRIAL WORLD 241
And the employer must just as carefully as the workman
remember that right, and heartily respect it. It is the
employer's sacred duty to remember his own duties
even more than his claims. 15ut the workman must as
faithfully do his part, and maintain fidelity to engage-
ments, lie must show too that he is the man to whom
a Christian's honour, ' honour bright,' is dear."
Visit to Employment Exchange
On July 25, 1919, the Bishop paid a visit to the
Hartlepool Employment Committee, composed of repre-
sentatives of Capital and Labour, and was an interested
listener. At the conclusion he said :
" He would not have missed the meeting, as it had
had a considerably educative influence upon him. He
was much interested in the details of the Agenda, but
far more in the remarkable spirit manifested in all the
discussion. With such an atmosphere collisions were
impossible. It illustrated the old saying that ' however
you may dislike a man, your dislike vanishes when your
legs are under the same table.' It was possible to have
a perfect understanding when all met on fraternal
terms of consultation. It would be out of place for
him to remark upon the subject of their debate, but he
could and did cordially observe the spirit of frank
friendliness. In the present position of the country
this occasion threw a ray of encouragement and hope.
Speaking as one who would never again see his seventy-
seventh birthday, he could say with at least sixty years'
vivid recollection, that this country had hardly ever
been in more critical and difficult times. Yet he clung
to the hope that there would yet be a survival of that
precious English sanity which had so often brought the
ship of State through packs of ice and stormy waters and
made England what she is.
" What struck him also was the splendid educative
influence on our common life of such an assembly. It
had been said by a great psychologist that it was un-
thinkable that personality could come to its best if it
was isolated. Only by contact wdth other personalities,
and even by collision, could real character be formed.
And what is true of the individual is no less true of
corporate personality. No great group or circle or
R
242 THE LIFE OF BISHOP MOULE
order of social life could come to its best if its outlook
was only for self. Contact, discussion, mouth to mouth
in frank friendly converse, was essential. The collective
mind was much more than the sum-total of individual
opinions added together. And this collective mind
becomes more powerful, wiser, more independent and
more sympathetic by such intercourse as he observed
there. The Local Employment Committee's work
accentuated this thought in his mind. . . ."
He was intensely amused at the speech of a Labour
man, who, in supporting a vote of thanks, remarked
" that in coming to a Meeting of Employers and Labour
men, where contentious matters were discussed, the
Bishop had come where angels might fear to tread."
The Bishop remarked, with a droll smile, " He couldn't
say that I ' rushed in.^ "
The Trades Union Council of Hartlepool crowded the
ancient church of St. Hilda with hundreds of working
men on Sunday, September 16, 1917. In the course of
the service the Rector, the Rev. Bertram Jones, read a
message from the Bishop, in which he said :
" My mind is deeply occupied with the conviction
that the peace and goodwill we so long for within the
nation, and particularly in the problems of Capital and
Labour, can only be reached by a strong convinced
recognition all round of the supremacy of the law of
Christ in our whole life as men.
" That law puts God first, neighbour second, self
last. And that way, and only that way, lie peace and
goodwill."
In the afternoon, at a crowded Conference of these
Trade Unionists, a vote of thanks was unanimously
given to the Bishop for his kindly interest in the men
and his splendid message. The Secretary conveyed
this vote in a characteristic letter :
" The one topic in the works ever since has been your
message, and the preacher's sermon. I wish you could
be among the men and hear their conversation. You
would, I believe, be delighted."
CHAPTER VI
IN WIDER FIELDS
" My whole heart is in the Diocese. It is my hfe,"
said the Bishop in his last illness. So much was this
the case that there is not much to record of his work
in wider fields.
The life of a statesman had no attractions for him.
" Thank God, there isn't much of the House of Lords in
my life," he wrote after his first attendance there;
*' I don't love the atmosphere more for this first taste
of it. It was a fine scene and interesting in many ways,
especially when Lords Rosebery and Goschen had a
brilliant word duel."
But he was in his element wherever there was work to
be done, as evangelist or pastor or teacher. And when
occasion called for it, he spoke out in the cause of truth
with no uncertain sound. He was prominent as a
Vice-President of the Church Missionary Society, at its
Annual Meetings, etc., and shared alone with the great
Daniel Wilson of Calcutta the distinction of being twice
asked to preach the anniversary sermon — (" the blue
riband of Evangelical Churchmanship," said Bishop
Magee). Like Wilson, he did so once as presbyter and
once as Bishop.
He was also a Vice-President and warm friend
of the Bible Society. He spoke at its Annual Meet-
ing more than once, and contributed articles to its
publications.
He conducted the Bishops' Devotional Day at Lam-
beth on May 26, 1903, and remarks on the kind welcome
243
244 THE LIFE OF BISHOP MOULE
he received from all, especially from Bishop King of
Lincoln, who was " most brotherly." ^
In the Pan- Anglican Congress of 1908 he was chair-
man of the section that dealt with the Church's
Mission to Non-Christian Lands. And in 1910, at
the great World Missionary Conference in Edinburgh, a
devotional address he gave is remembered as singularly
impressive.
Like a true man, the Bishop enjoyed telling a story
against himself, and laughed with delight as he told
the following incident, so characteristic of both men,
that occurred in one of his London visits. After the
consecration of Bishop Every at St. Paul's Cathedral,
he was driving back to Lambeth in a brougham with
Archbishop Temple. In the course of the long drive
the Archbishop started several topics of conversation,
" to which the obvious reply," said the Bishop, *' was
' Yes, yes.' There was a long pause. Dr. Temple
looking out of the carriage window; suddenly he said,
looking over his shoulder at me, in his harsh, lovable
voice, ' Yer should say NO sometimes.' "
It fell to his lot to attend only one Lambeth Con-
ference, in 1908, for he died just eight weeks before the
1920 gathering. In 1908 he served on two Committees :
No. VI, on the Conditions requisite to the due Ad-
ministration of Holy Communion, and No. XI, on
Reunion and Intercommunion. Bishop John Words-
worth of Salisbury was chairman of this latter large
Committee of fifty-seven Bishops. But Bishop Moule
acted as chairman of the " Group Committee " which dealt
with our relation to the " Unitas Fratrum," and he drafted
1 The texts of Bishop Moule's four addresses that day at
Lambeth are worth recording :
1. Heb. vii. 8 : " One, of whom it is witnessed that he liveth."
See My Brethren and Companions y X.
2. Luke i. 19 : (I am Gabriel) " that stand in the presence of
God." See Christ's Witness to the Life to Come, Sermon, XV.
3. 2 Cor. iii. 6 : " Ministers of a new covenant."
4. Acts XX. 28 : *' Take heed to yourselves."
IN WIDER FIELDS 245
the Report as it stands printed with the Encyclical
Letter,^ as well as the Resolution No. 73 therein.
Kindred to this subject was a proposal, in United
Methodist Churches, to sanction lay ministration at
Holy Communion. The question came up at the
Wesley an Conference at Newcastle in 1919, and at the
request of several Wesleyan ministers the Rev. C. B. R.
Hunter, Rector of Ryton-on-Tyne, wrote to ask the
Bishop's opinion on the effect such a proposal might
have, if it became a Church rule, on the prospect of
union between Anglicans and Methodists. The Bishop
replied :
" Auckland Castle,
" Bishop Auckland,
" July 24, 1919.
" I cannot hesitate to express my very earnest hope
that this may not be carried into a Church rule. From
the view-point of practical results it w^ould, I am afraid,
almost more than anything else, put back the prospect
of organic union, or let us call it formal alliance, between
the Methodist and Anglican Churches.
" We were, before the war, approaching near, I think,
to an ' alliance ' (so Bishop Wordsworth of Salisbury
called it : he was full of hope about it) between the
Moravian Church (Unitas Fratrum) and ours. The fact
that in recent times the Moravians have sanctioned
Communion consecration by Deacons put the hope back
more than anything; not only our High Churchmen,
but historically-minded Evangelicals were disturbed,
and obliged to pause there. So with this proposal.
" I am bound to say that I do not think that in the
abstract, so to speak, or again under wholly abnormal
conditions, ' desert island ' conditions, if I may put it
so, there is to my mind (under the silence of Scripture)
anything ' unthinkable ' in a Christian, unordained, say
father of family, or head of group or company (as in
the Jewish Passover, if I am right), acting as prceses
at the Holy Meal. There is a place in Tertullian where
he refers to such a latent competency, so to speak
1 Published by the S.P.C.K., pp. 64 and 178.
246 THE LIFE OF BISHOP MOULE
(though I can't at the moment quote it). But as to
the norma of the Church, it seems to me practically
certain that the virtually universal use of world-wide
Christendom since, assuredly, early in the second
century at latest (I mean our evidence is at least as
old as that), ought, above all in these unsettled times,
to be held to with humble firmness."
York Convocation
He first attended the York Convocation in February
1902, when he read the Latin Litany. " Somehow,"
he says, " it laid great hold on me, and I read it con
amorey Several thanked him afterwards : "It was
never so read before; " and Archbishop Maclagan, in
his brief but warm welcome, said, " The prayers were
read in a way characteristic of the man."
His Grace, the present Archbishop of York, has most
kindly contributed the following appreciation :
" I have been asked to write a few words about the
place which the late Bishop of Durham took in the
deliberations of Convocation, and about his relations
with his brother Bishops in the Province of York.
"As to the former, it must be admitted that the
atmosphere of ecclesiastical business and discussion was
not his native air. He was, indeed, always most
regular and conscientious in his attendance at Con-
vocation. He took a deep interest in all that was said
or done. When any statement was made or quoted
which touched his own most cherished convictions he
was wont to express assent by a deep sigh, or dissent by
an audible groan. But he was not quick and ready in
debate. I cannot remember his ever making what
would be called a debating speech. Where he excelled
was in deliberate and measured statement of his own
views, or, on special occasions in the life of Church or
State, of the common mind of his brethren. I always
found him particularly helpful in the composition of
the addresses which it is the privilege of Convocation
to present from time to time to the Sovereign. He
had the scholar's instinct for the right word. His
literary sympathies and wide reading gave him the
IN WIDER FIELDS 247
command of a singularly rich and varied diction. lie
was one of the few speakers whose words delight by
their own quality and illustrate the beauty and fullness
of the English language. While he always resolutely
maintained the principles to whicli he had given a
hfelong allegiance, his speeches were marked, not only
by dignity of word, but by charity of spirit. Those
who heard his speech on the proposal to permit a white
Eucharistic vestment will not forget the impression
given of a man moved by Christian charity to make a
sacrifice which cost him real trouble of soul. Whatever
the subject of discussion might be, he always instinct-
ively tried to relate it to the Gospel of his Master.
He was only a sojourner, unwilling yet dutiful, in the
region of ecclesiastical affairs. Where he was at home
was in the region of spiritual faith and experience. I
think I may say without exaggeration that no one
could have sat with him in Convocation as I did for
twelve years without realizing that he was there as one
whose true citizenship was in heaven.
''As to his relations with his brother Bishops in the
Northern Province, they were always most cordial and
affectionate. It has been the happy custom for the
Bishops of the Province to stay at Bishopthorpe for
the meeting of Convocation. In the frank and brotherly
fellowship of these gatherings his nature expanded.
He was genial and eager in conversation; he loved the
give and take of story and reminiscence; his delight
flowed out in quiet ripples of laughter ; and he gave full
vent to his appreciation of humour. There was some-
thing very innocent (that is the only word I can use)
and lovable in his mirth. The memory of what he w^as
during these days at Bishopthorpe is one which I shall
always affectionately cherish."
The following Addresses, to His Majesty on his
accession, and to the Archbishop of York on his return
from America (as drafted in the first instance, in the
Bishop's beautiful handwriting, with scarce any correc-
tions), are allowed by the Archbishop to be printed, as
illustrations of what his Grace describes as his " singu-
larly rich and varied diction," and also as recording
two outstanding events which occurred during Bishop
Moule's life in Convocation :
248 THE LIFE OF BISHOP MOULE
Address to His Majesty, King George the Fifth
" May it please your Majesty, we, your Majesty's
devoted subjects, the Archbishop, Bishops and other
Clergy, newly assembled in our ancient Convocation at
York, humbly approach your Majesty with the heartfelt
assurance of our entire loyalty to your Person and
Authority, and of our reverence for the steadfast Purpose
with which your Majesty, true son of so great a Father,
watches and labours for the highest good of this imperial
Realm.
" Our prayers are and ever will be offered on your
Majesty's behalf in the Name of the Mediator. We
pray, and will pray, that the sevenfold Spirit, the Lord
of counsel and might, may daily enable your Majesty
for the supreme duties of the Throne, to the continual
benefit of the Commonwealth. Above all, we shall ask
from the All-Giver that the religious example of your
Majesty, and of your Royal House, may evermore be
potent for the growth among us of true Religion and of
the Virtue, public and private, which is its sacred Fruit.
" May the Crown, so soon, by Divine permission, to
be set upon your Majesty, be always glorious with
righteousness, peace, and loving-kindness, throughout
a Reign long in years and memorable for ever."
Address to the Archbishop of York
''May 2, 1918.
" I am commissioned, in the name of the Convocation,
your Grace, to bid you welcome back, with all our hearts,
on your safe return from your visit to America. We
sent you out over the ocean with earnest and grave
Godspeed, grave with the recollection of the present
grim perils of the seas, and with the sense of the weight
of your mission and its momentous possibilities. We see
you with us again with gladness and thanksgiving.
The Atlantic has been twice crossed in safety. And
your weeks on that great other side, crowded and
arduous to the utmost with ceaseless private inter-
course and puVjlic utterance, have been — (this we know,
though only partly, the facts have evidently been
greater even than the reports, public and private) —
fruitful of highest and far-reaching good, It has been
IN WIDER FIELDS 249
your Iiappiness to Iiold from the first to the last the
intense attention of the Anieriean nation, represented
by ceaseless great gatherings, and reached by Press
reports. From the vast rank and file to the leaders of
action, thought and religion, to the illustrious President
himself, you have touched and moved the United States
with a definitely fresh call and stimulus to follow the
noble ideals which have won the common heart in ever
stronger action. You have had the grand privilege of
clasping yet closer the bond of that amity between
Britain and her mighty Daughter which is of boundless
possible benefit for the world. We bid you joy of your
glorious experience and achievement. And we con-
gratulate ourselves, this Northern Convocation, on our
chief.
" Not the least valuable element in the power of
your Mission is the fact that an Archbishop w^as, however
informally yet really, the representative of England to
America. It is no little thing that, just when many
voices are loud in saying that organized religion is aloof
from the world's life, it is precisely a great Minister of
the Church of history who looks the most modern of
all w^orlds in the face, speaks to it with a wholly human
accent, and so that its enthusiastic attention is won, —
and is all the while, and above all, the unmistakable
vassal and servant of the faith of Christ.
" So we thank God for your going, and your coming,
and this glorious work well done between the two, and
we bid your Grace welcome with all our hearts."
Bishop Moule's place in Convocation was also well
described by the Bishop of Wakefield :
" In that House of Convocation he instinctively
raised every question he touched into a higher atmo-
sphere. He very seldom initiated any debate, nor was
he eager to make speeches, but when he did speak he
left an impression of quiet confidence, which came of
study, insight and solitary contemplation. . . .
" Even in controversy he had the broad view of the
real scholar, and the unfailing courtesy of a refined
and cultured nature. Never was this more conspicuously
shown than in the long debate about the Revision of
the Prayer Book, and the part he took in regard to the
Ornaments Rubric. He fought then, not ^^dthout great
250 THE LIFE OF BISHOP MOULE
pain, and serious risk of misunderstanding, in favour of
a distinctive dress for the Holy Eucharist. Dignity, grace
and charity distinguished his services in Convocation,
and these three words fittingly summed up the portrait
of him which they would carry away."
KiKUYU AND " Heresy "
In June 1913 a Conference was held at Kikuyu in
East Africa, when the Bishops of Uganda and Mombasa
joined in Holy Communion with missionaries of Pres-
byterian, Methodist and other denominations. In con-
sequence of this, the Bishop of Zanzibar wrote a formal
protest with somewhat grave charges to the Archbishop
of Canterbury. One result was the following letter :
" To the Editor of The Times.
" Sir,
" Your article of December 4 on the text
* Kikuyu ' has called attention widely to the Missionary
Conference named from that place, a Conference whose
significance is great indeed, not for missions only, but
for Anglican Christendom.
" I do not pretend to deal with the details of the
Kikuyu programme. I remark only, after a careful
study of the full text of Bishop Willis's luminous state-
ment (printed in the Record, December 5), that the
federation of missions proposed (it is only proposed) is
not an amalgamation of systems of ordination, but a
co-ordination of methods and relations in local work,
and of quite elementary Christian worship, with a view
to stronger co-operation. Organization, not spiritual
government, is in view. And it is clearly likely, so
far as I can see, that the effect upon the common Chris-
tianity will be, not a low minimum for the sake of
agreement, but an elevation of the whole faith and life.
In face of a solid and watchful Moslem propaganda,
such a closing of ranks should be invaluable. More
and more will it be called for inevitably in the future.
" But my chief aim here is to comment on the charge
that the J^ishops of Uganda and Mombasa, by their
recognizing in this conference a reality in the orders
and ministry of non-episcopal Churches, and by their
welcome of non-episcopalians to communicate at an
IN WIDER FIELDS 251
Anglican Eucharist, have at least ' condoned heresy,* if
they have not acted heretically. I believe that a formal
appeal to the Areiibishop of Canterbury, in some such
sense, has been sent home by the greatly respected
Bishop of Zanzibar.
" I cannot, of course, examine this tremendous charge
at length. Jhit I may say this, that if the English
Church comes to pronounce authoritatively such action
heretical, a new epoch of vital, or mortal, import will
enter her history. It will be officially avowed, for the
first time, that we have no part nor lot with non-episcopal
Churches ; to whom, by the way, in a sense unknown to
history, the great word Protestant is now being applied
as a term exclusive of Anglicans. We shall be com-
mitted to the tenet, never before affirmed with authority
by the Church of England, Catholic and Reformed,
that grace runs only, for certain, in the episcopal channel ;
that all other ministries, as not irregular only but
invalid, are to be shunned in the name of spiritual
truth.
" I shall not ask to impose a mass of quotation on
your readers in proof of the greatness of such an inno-
vation. I can only affirm a broad fact, easy of veri-
fication. Passing by the silence of the Prayer Book,
which amply asserts episcopacy as our own historic
order, and as dating ' from the Apostles' times,' but
never draws a ruthless and untenable inference against
the Church life of others, a cloud of Anglican witnesses
for the larger doctrine can be called from one century
only, ' the great century,' the seventeenth. Of the
many I cite only four : Bancroft, who carried his
colleagues, including Andrewes, with him in consecrating
Presbyterian ministers Bishops for Scotland, in 1609;
Andrewes, who claims ' our government to be by Divine
right, yet it follows not that a Church cannot stand
without it ' ; Ussher, w^ho says (to Du Moulin), after a
solemn assertion of the greatness of episcopacy, that
he is prepared ' to receive the Blessed Sacrament at
the hand of the French ministers if he were at Charen-
ton,' ' loving and honouring the (Huguenot) Church of
France as a true member of the Church Universal ' ; and
Cosin, asserting in his Will his union of soul with all
the orthodox, ' which I desire chiefly to be understood
of Protestants and the best Reformed Churches,'
252 THE LIFE OF BISHOP MOULE
" It will be an evil day for the Anglican Church if in
the twentieth century she renounces the large mind of
her illustrious sons of the seventeenth. My High
Church friends know well that I seek to understand
their convictions and to revere their consciences. But
I must also regard my own conscience, and not be
ashamed of my own convictions.
" If the Bishops of Uganda and Mombasa are arraigned
for heresy for their share of responsibility for a pro-
gramme which I think to be true to the mind of our
Master and full of promise for His work, I for one would
willingly, if it may be, take my place beside them.
" I am. Sir, your faithful servant,
" Handley Dunelm.
*' Auckland Castle,
" December 11."
Next day messages crowded upon him, by post and
telegraph, in admiration and gratitude. A layman
wrote " Bravo ! bravo ! bravo ! So knightly a stroke
does more in five minutes for English-speaking Christi-
anity and real unity than a century of trimming." Letters
of thanks came from the late Bishop Jayne, Archdeacon
Fearon, and Dr. Butler, the Master of Trinity, who
said, " How well I remember Bishop Mackenzie ! I
was present at the great meeting in the Senate House
in 1858 which practically sent him forth to die. How
he would have grieved over such a wild fulmination ! "
Dr. Hensley Henson wrote from his Deanery at Durham :
" December 13, 1913.
" My dear Bishop,
" I read the letter in The Times this morning
with much satisfaction. If I may say so, it strikes me
as strong, straight and illuminating. It will do much
good, and help many people to see the real issues.
" Ever most sincerely,
" H. Hensley Henson."
Meanwhile, during many days, other views were
expressed by such leaders as Bishop Gore, Lord Halifax,
Canon A. J. Mason, Canon J. M. Wilson, etc. Our
purpose, however, is not to re-opcn the controversy,
IN WIDER FIELDS 253
but to place on record our own Bishop's position. He
writes again to the Editor of The Times :
" Sir,
" The temperate and weighty letter of my
honoured friend Canon A. J. Mason {The Times, De-
cember 15) commands, of course, my respectful attention.
It seems to me, however, to miss the main incidence of
what I had said on the charge of heresy, or nearly
heresy, actually laid against the Bishop of Uganda — a
charge, by the way, whose principle would have excluded
from the Anglican Eucharist the first inspirer of the
Universities' Mission, David Livingstone himself.
" Dr. Mason's grave warning about premature wel-
comes to Communion, such as would commit Churches
unduly, demands full remembrance. But let me note
one feature of the occasion at Kikuyu which differences
it widely from an act of indiscriminate fraternization.
The communicants were all without exception pledged
to acceptance of the Nieene Creed, as expressing their
basal faith, and all without exception brought the sacred
tessera of a life devoted to missionary service. They
w^ere not official delegates committing other people.
They were orthodox Christian missionaries, met in
amity, conferring for better co-operation. Their com-
municating together was not, I venture to say, a
mistake, but an action in the noblest sense natural,
and of happy omen.
" I am, Sir, your faithful servant,
" Handle Y Dunelm.
" December 16."
It should be added that the Archbishop of Canterbury
referred the Bishop of Zanzibar's charges to the Council
of Reference of the Lambeth Conference, and subse-
quently published their Report, and his own Opinion,
both of which acquitted the Bishops of Mombasa and
Uganda of anything like " heresy," while deprecating
certain of the Kikuyu actions and plans. At a subse-
quent Kikuyu Conference, at which the Bishop of
Zanzibar himself was present, the original plans w^ere
modified, while the " Alliance " of the Missionary
Societies was maintained, and has met with general
approval. The Bishop of Zanzibar, indeed, was pre-
254 THE LIFE OF BISHOP MOULE
pared to go further in the direction of a regularly con-
stituted united Church, but it was felt that this went
beyond the powers of missionaries responsible to their
respective Societies at home. It should also be explained
that the Missions concerned are all in what is now called
the Kenya Colony, which is in the Diocese of Mombasa.
Uganda is not in the " Alliance," because in that
country there are no Missions but the Anglican and
Roman.
In Dublin
In the summer of 1914 the Bishop paid a special visit
to Ireland in connection with the Centenary of the
Hibernian Church Missionary Society, when he preached
at the Thanksgiving Service in St. Patrick's Cathedral,
Dublin, on Sunday afternoon, June 21, and also gave
an address to a large gathering of clergy next day at a
clerical breakfast. In the afternoon he attended a
Garden Party of the C.M.S. in Lord Iveagh's grounds,
and he is the leading figure in a photograph taken on
that occasion. That same evening he attended the
Centenary Meeting and spoke to a packed audience in
Dublin's largest hall. In his sermon he commented on
the enormous changes in the lapse of the century. At
its beginning it was thought a great thing that some
£1500 was raised in Ireland for missionary enterprise,
when the establishment of British power in India made
it possible to preach Christ in those vast dominions. But
the year's gift had now reached £28,000. He offered the
Hibernian Church Missionary Society the homage of an
Englishman's admiration for its work done, and joined
with them in thanksgiving to God. At the evening
meeting he had a wonderful reception. The whole
audience rose and cheered him to the echo. He made
a strong appeal to parents not to keep their children
from offering for foreign missionary work, in view of
the great and crying need.
A Sermon to Doctors
At Liverpool, in September 1913, he preached to the
IN WIDER FIELDS 255
medical profession in St. Luke's Church a remarkable
sermon on the " sacrcdncss of Ministry to the Body,'*
from 1 Cor. vi. 15, 20, " Your bodies are the limbs of
Christ . . . glorify God in your body." He described
vividly the life of Christians in Corinth, a " focus and
shrine of vice " — " in Corinth, yes, but first in Christ."
Apart from Christ they might shudder and despair amid
the sensual and sexual temptations around them, which
they well knew could burst up from beneath within
them, as an earthquake strikes upward at the founda-
tions of a tower. But in Christ the body was articulated
spiritually to their incarnate Lord. He traversed
ancient and modern theories that " the body is an
evil " or " a figment of the mind," but pointed out
that the Bible will have nothing to do with either
doctrine. It never discredits the witness of the senses,
or identifies matter with evil. It surrounds the body
with thoughts of wonder. He showed how recent
scientific research fitted in with the statements in
Scripture, and passed on to discuss the ministry of
doctors and nurses. Their doings in the sick-room
were parables of the clinics of the soul. He would
hallow their gracious activities by reminding them of the
holiness of the body. (Cathedral . . . SermonSy Ylll.)
A Challenge to the Bishops
In connection with a " Challenge to the Bishops,"
the Bishop of Durham saw fit to publish the following
reply, because he had a request from a worker among
soldiers, assuring him that they would be greatly helped
by a personal testimony from him.
" I have read it, and read it again, with earnest atten-
tion," writes the Bishop. " No thoughtful man could
treat otherwise an utterance so pointed, so remote from
flippancy, and touching on supreme interests.
" This letter is no attempt to deal controversially
with that article. But as it presents a challenge for
frank confession of faith, addressed particularly to
English Bishops, I for one will offer such confession,
256 THE LIFE OF BISHOP MOULE
with all modesty, while with the outspokenness of a
profound conviction.
" I speak as one whose life has not been wholly un-
versed in literary and historical as well as theological
study. I think, with sincere humbleness, but not
hastily, that I know something of the ' reason of the
hope that is in me.' And I am very sure that Episcopal
brethren, sharers of my faith, counting among them one
at least of eminent learning and historical judgment,
would say the like.
" But my utterance now is simply a confession, to be
left as such with your readers, not for discussion but
for what it is worth.
" At the recent Church Congress my sermon contained
incidentally an avowal of my own reverent belief in the
ancient faith of the Church, and of my embracement of
it, or rather of Him Who is the matter of it, as ' all in
all ' to me for the needs of soul and life.
" Somewhat deliberately I confessed my expectation
(not hastily formed) that ere very long the Return, in
manifested majesty, of the risen and ascended Christ,
the one true King of men, will rise on the human scene ;
no symbolical mystery, but a supreme event.
" But to such utterances let me just add now that
from my soul and with my whole mind I believe without
reserve that the Lord Christ was born of the Holy
Maiden Mother without human fatherhood, and that on
the morning of that first day of the week, which followed
the unfathomable wonder of His death, the tomb of
Joseph was found empty, because the sacred buried
body, transfigured into conditions of immortality, the
same yet other, other yet the same, had left it.
" I believe that, as so risen. He ' showed Himself
alive after His Passion,' again and again, in recorded
ways and occasions as unlike as possible to figments
of exalted imagination, and that He closed that time
of manifestation by disappearance upward, under
conditions at once simple and sublime.
" With these supreme facts, as I without reserve
believe them to be, I hold that His work for man and
His message to man are so profoundly involved, are so
vitally embodied in the facts, that for me they stand
or fall together. And I humbly confess my assurance,
for life and for death, that they stand."
Photo. Ala nil & fox.
THE BISHOP IX CORONATIOX ROBES, 1903,
CHAPTER VII
THE BISHOP, " SUPPORTER " TO THE KING AT
TWO CORONATIONS
By a privilege, the origin of which seems untraceable,
the Bishops of Durham can claim to support the
Sovereign on his right hand at the Coronation. And
our Bishop will take a place in history as one of the few
who in the long line of the Palatinate's princely Bishops
could have been called to exercise this privilege at more
than one Coronation. There have been only three
others, and they are notable companions :
(1) Cardinal Langley, the re-founder of Durham
School, who has left his mark on the Galilee Chapel,
was Bishop when Henry V was crowned at Westminster
on April 4, 1413, and again when Henry VI was crowned
there on November 6, 1429.
(2) Cuthbert Tunstal was one of the most important
links in the continuity of the English Church, since
amid many vicissitudes he remained Bishop of Durham
all through the Reformation period. He was present
to support Edward VI when he was crowned on February
25, 1546. He christened and was godfather to Queen
Elizabeth, 1533, at Greenwich; and he stood on Queen
Mary's right hand at her Coronation.
When Elizabeth came to the throne she wrote a kind
letter excusing Bishop Tunstal's presence, on account
of his great age and the long journey.
(3) Nathaniel, Lord Crewe, the princely benefactor
whose name is still a household word in Durham, had
the astonishing experience of seeing no less than five
sovereigns ascend the throne while he was Bishop of
Durham. He actually supported James II, Anne,
S 257
258 THE LIFE OF BISHOP MOULE
and George I. His Stuart sympathies brought him into
personal peril when James fled, and he too crossed the
sea. He was reconciled, however, at the last moment
on submission, and would have supported William in
the Abbey (" the Bishop of Duresme " has his place
assigned to him in the Coronation Order of 1689) had the
winds allowed him to re-cross the Channel in time.
Thus Bishop Moule, standing on August 9, 1902, in
Westminster Abbey, at the right hand of King Edward
the Seventh, and again on June 22, 1911, at the side of
King George the Fifth, had much in common, as their
lineal successor, with the medieval Cardinal of semi-
regal state, the meek and learned and much harassed
occupant of the See in Reformation times, and the
Jacobite noble and prelate who saw the transfer of the
crown from the Stuart to the Hanoverian dynasty.
And the unknown future of the Diocese was still
more really represented, though undreamt of, for not
far away in the Abbey, on both occasions, as Canon of
Westminster, there stood Dr. Hensley Henson, who was
destined to be his successor as Bishop of Durham A
few years later Bishop Moule was one of the Bishops
who took part in the Consecration in Westminster
Abbey of Dr. Henson as Bishop of Hereford.
By a singular coincidence, the late Dr. Kennion, as
Bishop of Bath and Wells, who from like ancient pre-
cedent has the right to support the Sovereign on the
left hand, was also present with our Bishop at both
Coronations.
The Bishop recorded his impressions of these two great
occasions in two little pamphlets written for private
circulation among his friends. ^ By gracious permission
of His Majesty we are allowed to reproduce portions of
these accounts, partly in precis (but using the Bishop's
language), and partly altogether in his own words.
The personnel on the two occasions was very different.
^ Recollections of the Coronation and Recollections of the Coro-
nation of King George V and Queen Mary, by "' one of the King's
supporters."
"SUPPORTER" TO THE KING 259
In 1902 King Edward was convalescent after a serious
operation. In 1911 King George was " bronzed like a
sailor and looked perfectly well." In 1902 Dr. Temple
aged and weak, yet " a noble figure," was Archbishop
of Canterbury. Dr. Maclagan, Archbishop of York,
and Dean Bradley of Westminster, were also old and
stricken in years. In view of the King's delicacy, the
Sermon and the Litany were omitted. In 1911 our
present Primate, hale and vigorous, was the chief
minister at the great service. Dr. Cosmo Gordon Lang,
the young Archbishop of York, was preacher ; and Bishop
Ryle, lately come from Winchester, was Dean.
Coronation of King Edward VII and Queen
Alexandra
The personages in the great drama assembled in the
Annexe, " a brilliant forgery " of a great temporary
baronial hall, much larger than the Castle Hall at
Durham, though much lower, hung with tapestries and
armour, outside the west end of the Abbey. Here was
a crowd as many- coloured as costume could make it :
Peers in throngs; Knights of the Garter in full dress;
Canons of Westminster and officiating Bishops in copes ;
Chaplains to the King in scarlet cloaks ; pages picturesque
in full eighteenth-century garb. There were many ladies
also in white and jewels. In the long but not dull
waiting time, since 8.50 a.m.,
" I sat and read proofs, then walked about sometimes
talking, oftener gazing. Once I went to the west door
of the Abbey to get a view of the interior and its vast
host of occupants: Guardsmen and Yeomen of the Guard,
Indian magnates. Mayors from all over the kingdom,
ladies and uniformed men past number. Organ and
sometimes other instruments breathed life the while
into form and colour."
At last the " royalties " were arriving. Very beau-
tiful was the passing of each Princess, her crimson train
borne by a white-robed lady. Meanwhile the great
260 THE LIFE OF BISHOP MOULE
Procession had to be organized. The Earl Marshal's
voice was often heard calling out the bearers of the
Standards, the regalia, the swords : " Duke of Somerset,"
" Duke of Argyll," " Marquis of Londonderry," " Earl
Roberts," and the like. And the Bible, the Paten, and
Chalice were duly taken by the Bishops of London
(Winnington-Ingram), Ely (Lord Alwyne Compton),
and Winchester (Davidson) respectively.
" At last, a little before 11.30, the roar of cheers
outside told us that the King and Queen were at hand.
Then suddenly, after a long array of English, Indian and
Colonial horsemen, and royal carriages, that wonderful
State coach, worthy of old Spanish splendour, came into
view swaying on its springs. The Queen first, and then
the King in the long robes of crimson and ermine alighted
at once. The King showed a grave cheerfulness, and
walked with perfect ease and strength. The Bishop of
Bath and Wells and I were kindly welcomed to his room,
where there was a long interval of waiting, as the Queen's
procession had to be formed and go up the church before
the King moved. . . .
" At last the moment came. The King passed into
the vestibule, the pages and two great officers of the
Court took up the robe, and we, the two Bishops,
placed ourselves beside the King and proceeded into
the Abbey. I saw literally nothing. Circumstances
seemed to concentrate not only thought but sight. . . .
The Westminster boys chanted out their ' Vivat ' loud
and clear above us. Beyond this I have no certainty
about the musical accompaniments to the entrance of
the King. So we traversed the Choir. I stepped
behind the King's chair of Repose. Lord Londonderry,
sword-bearer, was just east of me, and above were the
Canons of Westminster.
" Now the Archbishop called for the Recognition.
At first his voice was faint, no doubt with emotion;
the word ' Sirs ' sounded like a loud whisper. But with
every syllable there was more force, and the whole multi-
tude must have heard the great appeal. It was met
instantly with a chorus of ' God save King Edward '
(in which I must own I scarcely found voice to join,
feeling was so strong; I hope the King did not think me
disloyal); and then organ and choir and trumpets
(C
SUPPORTER" TO THE KING 261
struck in with a mighty peal, sounding as music sounds
in Westminster Abbey, every note a harmony."
The Service of Holy Communion now began, the
Arclibishop ministering at the North end of the Lord's
Table. . . . The Questions and the Oath followed. The
Archbishop, guided down the steps by the Bishop of
Winchester, put the solemn questions. The answers
were given in a voice of singular clearness and grave
force, audible everywhere. After the last answer, the
Bible, open at the Gospels, was brought from the Holy
Table, and the Scroll of the Oath; and the King, in
that firm and audible voice, spoke out his promise,
kissed the Book, and somewhat deliberately signed
the Scroll. The Veni Creator, then sung, never surely
sounded nobler, and the solemn supplication was seldom
sent up from more deeply moved hearts.
After this the Archbishop said the Prayer of Conse-
cration over that quaint and very ancient vessel, the
bird-shaped Ampulla of anointing oil; and the historic
anthem " Zadok the Priest " was sung. Then the King
rose, and, divested of the long crimson robe, walked in his
court dress, "we escorting him," to the Chair of Scone,
wonderful with legend and history. Four Knights of
the Garter stood there, holding a gold woven canopy
over the chair on silver staves.
" We the two supporters, stood beneath it and
watched the Archbishop approach, led by the Bishop of
Winchester, and with them the Sub-Dean ^ holding the
Ampulla and Spoon. He acted almost throughout
for the Dean ^ (my well-remembered Chief at Marl-
borough thirty-five years ago), but the Dean walked
beside him, as if to claim his place and part."
The Archbishop then anointed the King, head,
breast and hands, saying the prescribed words in a strong
voice, from a large scroll held up beside him by the
Bishop of Winchester. This was the plan all through.
The Rev. W. J. Conybeare, in scarlet cloak, stood with
1 Canon Duckworth. 2 Dr, Bradley.
262 THE LIFE OF BISHOP MOULE
a sheaf of scrolls, and stepped forward with each as
needed. " I held the Ampulla and spoon as the Sub-
Dean touched the spots where the oil had been applied,
with cotton wool from a little gold woven bag at his
side." The King now knelt at the faldstool as the
Archbishop spoke the solemn and beautiful Blessing.
A series of interesting ceremonies followed, robing the
King with the quaint but splendid cloth of gold, the
Supertunica, the Spurs of Knighthood, the Sword of
State, omitting the ceremony of Girding, as unsuitable
so soon after his recovery. But he passed the sword
over to his left side, leaning it against his throne as
equivalent to girding.
" The King seized the chance of a pause here to lean
forward and say to the Archbishop in the kindest way,
in an audible whisper, ' I trust your Grace is not over-
fatigued.' The brave Archbishop smiled brightly and
said his fatigue was a mere nothing."
His Majesty having been then endued by the Sub-
Dean, Bishop Moule and others, with the superb Imperial
Mantle of pure cloth of gold and with its Stole, the
" Armilla," received into his right hand from the
Archbishop the great cross-crowned Orb. After this
the King was wedded to his people, with a ring, used,
as the King said, by King William IV, and put by
the Archbishop on the fourth finger of his right hand,
followed by the Glove and the two Sceptres.
The climax was the placing of the Crown on his head,
with the bursting shout " God save the King," after
which amid glorious music the Peers as by one act set
their coronets on their heads. The Bible was then given
with solemn appropriate words into the King's hand,
and three pregnant and majestic benedictions followed.
The Te Deum which should be sung here was left for
the sake of the King's strength till the close of the
Service.
The King, supported by his two Bishops, with the
naked sword in front, went now to the " Theatre," when
"SUPPORTER" TO THE KING 263
homage was paid by Bishops, Princes, and other
Temporal Peers in due order.
"More than one touching unrehearsed incident took
place. . . . When the Archbishop kissed the King's
check, His Majesty grasped the old man's right hand ;
the Archbishop kissed the King's hand, and the King
instantly returned it on the Archbishop's hand, a beau-
tiful and most unpremeditated act. . . . The aged
Archbishop's strength then failing, he almost sank at
the King's feet as he knelt. In a moment the King
grasped his hand, and two or three of us helped to lift
our Chief up. He rose bravely and walked back to his
seat, helped by the Bishops of Winchester, and Bath
and Wells, getting leave from the King. For these few
moments I was left standing alone with the King."
The centre of interest then shifted to the Coronation
of Her Majesty Queen Alexandra, who moved from her
Chair of Repose, supported by the Bishops of Norwich
(Sheepshanks) and Oxford (Paget), and her train-bearers.
Four Duchesses held the gold canopy, ** a lovely picture."
The Archbishop of York with clear and measured voice
placed the Crown on the royal lady's head, and then the
most charming sight of the day was seen. The multitude
of Peeresses filling the whole floor of the North Transept,
at the same moment, and as by one movement, put on
their coronets. " One instant we saw countless pairs
of white arms lifted to the heads ; the next they slowly
fell, and all the heads glittered with their crowns.
Strangely graceful and radiant it all was." In another
moment the Queen came, passing down the Sacrarium,
to her Throne on the " Theatre," crowned, and bearing,
like the King, two sceptres. As she passed him on his
throne she bowed, and at that instant he stood upright
and saluted her with chivalrous reverence. Both King
and Queen removed their crowns as the Holy Communion
Service began, the Archbishop and the Dean, " two aged
Ministers of Christ," administering the Bread and Wine.
At length all rose, and the King by the South door,
and Queen by the North, passed behind the reredos to
264 THE LIFE OF BISHOP MOULE
St. Edward's Chapel, for rest and refection. The
King was there met by a Court officer with a basin of
soup. He refused it and sent it at once to the Arch-
bishop, with the hope that it would refresh him.
" A little later we heard from the Choir Transepts a
voice (some thought it the Duke of Connaught's) calhng
for three cheers for the King, and then for the Queen.
The response, strange as it might seem to cheer in
Church, sounded majestic as we listened from the Chapel
— long waves of echoing sound."
" At about 2 p.m. the Queen's procession had passed
down the Church, and we prepared for the King's."
The March began. It was a wonderful progress. Slowly-
down, past the ** Theatre" and vacant Thrones, past
the three royal Princes, and the ranks of Lords behind
them, between the thronging sides of the Choir, and then
the Nave. Organ and choristers sang aloud, and all
the while there was one long and joyful acclaim from
Stalls and Galleries, and all heads bowed to King Edward
on his way, and he returned the greeting step by step.
" I have only a mingled consciousness of most that
I saw : I remember well, however, the turbaned Orientals
in the Nave stalls close to the door ; some stood motion-
less, others deliberately clapped their hands, with
delighted looks. . . . The royal carriage moved away
amid thunders of cheering, and trumpet notes of ' God
save the King,' and the peal of bells. The Queen looked
calm and restful, and the King royally happy, and
perfectly well."
The Bishop closes his vivid description by saying,
" This is a simple narrative for friends. But indeed I
ought to be grateful for such a sight, of such a scene, so
vast, well ordered, splendid, so full of a mighty history,
and the possibility of a wonderful future in the mercy
of God : and so richly filled, alike by its solemn delay ^
and its glad accomplishment with the sense of the
power and grace of the King Eternal."
1 The Coronation was postponed, owing to the King's sudden
illness, from June 26 to August 9, 1902.
(t
SUPPORTER" TO THE KING 265
Coronation of King George V and Queen Mary
As before, the Bisliop of Diirliam had to attend several
rehearsals, some with a "" deputy King and Queen "
and make-believe swords and sceptres — " when there
was an occasional slight touch of the grotesque. It was
hard to mimic reality with perfect seriousness when the
reality was so soon to follow ; the rehearsal of the Homage
in particular had its amusing side." Another day was
very different. Their Majesties came privately and
for wxll-nigh two hours went minutely into their parts.
" Nothing could be more friendly, and at the same time
more thorough and practical, than their Majesties'
questions, suggestions and remarks. Again and again
the King's cordial and sometimes humorous cheerfulness
broke out, to everyone's pleasure. As he graciously
shook hands at parting he said, ' I am sure everything
will go perfectly right.' "
June 22, 1911, was ushered in early by the distant
drum-like royal salute. " We left our hosts about
7 a.m., I carrying my cassock and rochet and the beau-
tiful cope given by the ladies of the Diocese in 1902.
It w^as a slow^ pilgrimage to the Abbey, held up by the
dense mass of Coronation ' traffic' We did not enter
it till 8.50." The two hours' interval glided away fast.
The throng was brilliant, full of suppressed and volumi-
nous talk, e.g. two tall, vigorous, grey-haired and
splendidly accoutred Gentlemen-at-Arms were discussing
the origin of matter. " I got on my robes, and putting
shyness in my cassock pocket I walked about, watching
the brilliant throng, and listening to noble music that
breathed soul into the scene. Every European State,
and India, Japan, China and Abyssinia had its part in
that array. At 10.30 the peal on St. Margaret's bells told
us the procession had started, and at that moment,as one
of the King's young pages, delighted, said, the sun burst
out brilliantly. In due time the royal coach was opened
to let the King and Queen descend and enter the Annexe.
" All agree that a high, grave, reverent courage
marked the aspect of those two true servants of God and
266 THE LIFE OF BISHOP MOULE
of their people. ... As the Queen's procession ad-
vanced we heard the Westminster boys shout their
strong, \'ivid, musical 'Vivat Regina Maria ' (I was
pleased to hear the old-fashioned pronunciation) ; and
then soon our signal came. Keeping step with the King,
dimly aware of multitudinous surroundings, but greatly
aware of hirriy we passed up Nave, Choir, * Theatre ' — past
the Queen on her Chair of State to the King's own Chair.
In a moment, as by instinct, I passed behind the Chair to
take my place at the King's right hand. To the right
stood Lord Roberts, The Duke of Beaufort and Lord
Kitchener. ... I suppose the ' Recognition ' is a very
old survival of the free Saxon warriors' free choice, and
free acclaim of their Chief. The King, at his own express
instance, advanced far forzvard so as to stand in full view
of Choir, Transepts, and Sanctuary, so presenting himself
to his people. A great shout, ' God save King George,'
* Long live the King,' responded each time to the
Archbishop's question, ' Were they willing to do him
homage ? ' Faintly from outside came a great shout of
people in the streets. The King and we now returned to
the Chair of State for the Litany chanted by the Bishops
of Bath and Wells (Kennion) and Oxford (JPaget)."
The worshipping character of the occasion deepened
as the Archbishop began the Communion Office. For
as the ordination or consecration of Deacon, Priest or
Bishop, so the Coronation of English Kings is a rite
entwined with the great Sacrament of Passion and Re-
demption. After the Creed, the Archbishop of York
was seen, already in the pulpit.
" It was a perfect sermon, only six minutes long,
admirably delivered, weighty in every sentence. The
glory of service was its theme; the service of God, in
serving man; the call to the highest, in the footsteps of
the Most High who humbled Himself, to see in the
Crown the symbol of supreme self-sacrifice." ^
The Questions and the Oath followed, and then,
still recalling the rites of Ordination, the " Veni Creator "
was chanted, and the Prayer of Anointing. King George V
stood erect, slight and spare, disrobed, but as kingly as
1 The text was, *' I am among you as he that scrveth."
Luke xxii. 27.
"SUPPORTER" TO THE KING 267
ever. " We eseorted him to tlie venerable Chair of Scone.
The gold-elotli Pall was held over him, the staves
carried (very truly and evenly) by four Knights of the
Garter. During part of the Anointing I held the
Ampulla." The Vesting of the King — that remarkable
action — by the Dean of Westminster followed. *' There
were no accompanying words, but surely the acts were
symbolic of the King's entrance upon — may we not
almost say ? — royal Orders. The King as religious Minis-
ter was now also armed as a Christian Knight . . .
with spurs, and the sword, not of State, but of Justice."
. . . Next came " the Investiture per Annulum et
Baculum, by Ring and Rod." " Just before the delivery
of the Sceptres, which now took place, the Duke of
Newcastle (as Lord of the Manor of Worksop) stepped
between myself and the King, and offered the traditional
gift of an embroidered glove, which was put on, drawn
off, and returned to the donor."
The Archbishop next approached the Holy Table,
on which lay the " Crown of St. Edward," for a sapphire
once owned by the Confessor adorns it. He raised, and
then laid down again, the heavy mass of gold and gems,
saying the short uplifting prayer, and then walked
towards the King, followed by the Archbishop of York
and other ministering Bishops. The Dean held the
Crown upon a cushion, and another cushion w^as also
brought bearing the Imperial Crown, from which flashed
the great African diamond. (This was silently substi-
tuted for the Crown of Edward by the King himself,
shortly after the crowning act, as a physical relief, as
it was of much less weight.)
Now came the mighty climax of the ceremonial. The
King vested, anointed, belted and spurred, espoused
to his kingdom by the ring, holding the sceptres of power
and mercy, received at length the final consecration of
the Crown, set with solemn deliberation on his head by
the Archbishop.! This was the signal for a mighty
1 Lord Crewe, as Bishop of Durham at the right hand of
King James II, would witness a very different scene, described
by the garrulous Bishop Burnet, no friend of King James, in
268 THE LIFE OF BISHOP MOULE
outburst of jubilant repeated shouts, " God save the
King," and every temporal Lord at the same moment
set his coronet on his head.
Next came an incident comparatively modern (1689),
but of profound import in its simple dignity. The Holy
Bible, lying massive on its cushion, was held before the
King for his acceptance, with these few weighty words ;
" Our Gracious King, we present you with this Book,
the most valuable thing that this world affords. Here
is wisdom; this is the Royal Law; these are the lively
oracles of God."
" It was at once a contrast and a complement, as
significant as it was majestic, to the feudal ceremony
before and after."
Then did the Archbishop " solemnly bless the King,"
and turning to the congregation at large, he prayed
blessing on them and the whole Realm. So closed the
rites in and around the Chair of Edward.
" King George V rose, crowned, sceptred, robed with
resplendent mantle, and we escorted him westward up
the steps to his seat of state on the ' Theatre,' prelates
and peers stretching out their hands to him as if to lift
him into his place."
" Now again the feudal ages seemed to live before us.
It was time for the Homage; one by one the Chiefs of
the Orders knelt at the first step, mounted to the King's
footstool, knelt again, spoke the solemn promise of
fidelity, touched the Crown, kissed the Sovereign's left
cheek, and withdrew — a withdrawal that had cost some
his History of his Own Times. " As soon as the King had put
his affairs in method, he resolved to hasten his Coronation, and
to have it performed with great magnificence. Both the King
and Queen resolved to have all done in the Protestant form and
to assist in all the Prayers. The King, however, would not
receive the Sacrament, which is always a part of the ceremony "
— (in this omission he stands alone of British sovereigns with
King John). " All things were gay and pompous in appear-
ance, and yet on the whole it did not look well, though the Queen
and Peeresses made a very graceful figure. The Crown was not
well fitted for the King's head, it came down too far and covered
the upper part of his face ; the canopy over him broke, and
some other smaller things looked a little unfortunate, and by
people of superstitious fancies were magnified into ill omens."
"SUPPORTER" TO THE KING 269
rehearsing to avoid accident, as each man must keep
his face to the King as long as possible, and must think
also of his own robe.
*' First came the Archbishop ; and we Bishops, wherever
in the church we were at the moment, all knelt and said
the words with him.
" And then, before all other acts of homage, there came
forward from his chair in the Transept, grave, earnest,
almost anxious of look, a model of pure, true boyhood,
the Prince of Wales. AH the while the Anthem ' Rejoice
in the Lord ' was resounding, but where I stood I could
hear every word of the Oath as he read it on his knees
before his father — that most moving promise, to be
' your liege man of hfe and limb, and of earthly worship :
and faith and truth I will bear unto you, to live and die
against all manner of folks, so help me God.' The
Prince, ' ingenui vultus puer, ingenuique pudoris,^ duly
touched his father's Crown, and kissed his cheek, and
then the King drew him close, and kissed him — a father's
kiss, no mere feudal greeting — and the boy kissed his
father's hand, and went his way. It was a momentary
scene, but beyond words beautiful."
The Duke of Connaught followed, vowing fealty to his
nephew, and then came the Premier of each order, and
the Homage was over.
The Archbishop here " left the King on his Throne,"
for he was now, at the Holy Table, to crown the Queen.
This was done in 1902 by the Archbishop of York, but
that arrangement is not traditional. It was sanctioned,
so King Edward expressly wished it to be understood,
for that time only. Archbishop Temple's age made
it fitting that his just less aged brother. Archbishop
Maclagan, should relieve him. "To us of the Northern
Province it would have been welcome if the use were
otherwise. But we w^ere honoured in the person of
our Primate by the committal to him of the Sermon, and
his admirable use of the opportunity."
" The King had resumed his sceptres, and in order
to do this gave his Serviee-Book into my hands. During
the beautiful rite that followed I took care to hold it
well within the King's sight, so that he might follow the
270 THE LIFE OF BISHOP MOULE
words. When, later, His Majesty stood up to descend
the steps for Communion it was my charge (carefully
arranged for like many other things) to move the large
footstool so as to leave him free. To do so I laid the
open book down for a moment on the carpet, and I
believe that this occasioned a story that ' the Bishop
dropped the King's Book ' !
" I do not describe the Queen's Coronation, for it was
impossible to see details across the throng of the Queen's
supporters (one of them was Lord Durham as sword-
bearer). The words of the rite are singularly fine, not
least the last (due I believe to Tillotson, 1689), praying
for a full blessing on ' the powerful and mild influence
of her piety and virtue.' But we could and did see the
beautiful procession of Duchesses advancing to hold the
staves of the Canopy over Queen Mary at her anointing ;
and then that charming and arresting sight, the moment
after the crowning, when the host of Peeresses in the
North Transept, at a signal from a herald, who stood
where he could see both the Queen and them, all as by
one action raised their arms and set their coronets on
their heads."
The great group at the East end now formed into pro-
cession, and the Queen, crowned and supported by her
Bishops, Oxford (Paget) and Peterborough (Carr Glyn),
passed in front of the King's exalted seat to her own,
only less exalted, on the dais. As in 1902, so now, the
King rose in honour to his most queenly wife, while the
Queen curtsied deep and gravely to the King. Her
fair train-bearers did their reverence too, " as when the
wind sways the standing wheat." " Then she sate her
down, and we saw them both in their full state, regal
and gracious, with faces calm, strong and manifestly
conscious of the source of sovereignty."
The Anthem sounded, " O hearken Thou unto my
calling," and the King and Queen descended for their
Communion, their crowns being solemnly removed by
their wearers, and set each on its large cushion.
" The King's was taken by Lord Carrington, but he
soon, as Great Chamberlain, had to place the ' oblations '
of embroidery and gold in the King's hand, and I stood
"SUPPORTER" TO THE KING 271
ready to hold cushion and crown while he did so. It was
no trifling weight, so massive was the cushion. Strange
to say, I suppose because of the peculiar state of thought
and feeling, I cannot recall a single detail now of the
glories of that wonderful crown. But it is a moving thing
to remember that for this short space I bore it at my
Sovereign's side in that holy place. On two other
occasions in the service, but I cannot now distinctly recall
when, I carried for a few minutes the Sceptre of Justice."
The King and Queen, having received the Holy
Communion, returned, crowned, sceptred, and attended
to their Thrones, there to kneel till the close of the office.
Then arose the Te Deum, full and glorious, and the
Sovereigns passed meanwhile, each solemnly attended,
into St. Edward's Chapel behind the reredos, to rest and
prepare for the Recess. " Again and again and again
the mighty English triple cheer swelled through the
Abbey ; it seemed like a resounding echo of the shouts
of 1902."
In due time the two Processions were formed; the
Queen's first, and then the King's.
" So we moved once more along that wonderful lane,
over the glorious carpet of solemn blue, conscious of
the innumerable presence round, thousands of eager
gazers intent on one man, who stepped between us like
one less aware of the nearness of a multitude than of
the Prince of the Kings of the earth.
" We found ourselves soon in the Annexe and at the
King's vestry door. There he presently invited us in,
quiet and cheerful in a kingly way, and spoke words of
friendly thanks for ' the care we had taken of him.'
" The State carriage was at the door, and ere long we
had seen our Sovereigns seated, in their crowns and
robes, setting out on the wonderful returning triumph.
" All was over.
" Then followed a long and not unamusing waiting
at the Annexe door for our carriage. At length our
turn came, and we returned for much-needed rest.
The service ended about 1.35, but it was nearly five
before we got home, thoroughly tired, to be sure; but
who would not be tired for such an experience of historic
glory and consecrated greatness ? "
CHAPTER VIII
THE BISHOP AND THE GREAT WAR
" A FRIEND of mine," says the Bishop, " not long
ago stood with a group of British officers on our trench
front, near the field of Crecy, and told them how the
Bishop of Durham, fully armed, took his part in the
battle of 1346. ' Ah,' said one, ' Church leaders were
of some use in those days ! ' " i
And all through the awful days of the Great War, the
gentle-spirited Bishop of Durham, " fully armed " with
the panoply of God, took his part, and was a leader of
some use indeed.
His ceaseless eagerness for the cause of right and
justice; his patriotism; his proud devotion to the
fighting men ; his ministry to grief- stricken hearts ; and
his manly, sportsmanlike interest, — all came out in
various ways.
In the summer of 1918 he was at a garden meeting of
the Bible Society, when a well-known Quakeress chal-
lenged him to state " how and when war was ever
justifiable." All within earshot listened keenly as, in
his usual courtly manner, the Bishop pointed out several
fallacies in the Friends' attitude toward the general
question of Armaments. The lady, rising from the table,
said with excitement, " But, Bishop, we Friends have
principles, and have held them for many years, and
cannot, will not, forsake them." The Bishop drew
himself up and said, " Madam, may I remind you that
we too have principles, and a conscience. One thing
more, and only one thing will I say. Two days before
England entered this war, I had sent out a letter to
1 Auckland Canlle, p. 10.
272
THE BISHOP AND THE GREAT WAR 273
every parisli in my Diocese, in wliicli I declared it was
England's plain duty to defend l^elgium, even though such
a step would mean declaring war on Germany." Turning
on his heel the Bishop left the lady still expostulating.
When the *' Man Power Act " raised the military age
to fifty-one, the Bishop, acting with the other Bishops,
wrote to the clergy of the Diocese under fifty-one,
" inviting them to place themselves if they will, after
solemn consultation with conscience before God, as nearly
as may he in the position in which they would have been
had their proposed conscription become law. . . . Every
case will be considered on its merits . . . the claims of
spiritual work in the parishes must come first. . . ,
" As regards the combatant service, I have held from
the first that only extreme necessity can justify the
ordained man in offering for it. My mind is still the
same. But I am bound to think that a ' necessity '
does now seem at our doors. Those who offer shall
have my blessing, though it will be given with a heart
awfully conscious that only a need unknown till now
can bring about the position. . . .
" If I know myself, I should, were I twenty-five
years younger, have made the offer of service which I
invite others to make.
" The sacred causes of Right and Home, placed in a
peril unknown in all our past history, as regards its
bulk and nearness, alone can justify my call."
One of the very best incumbents answered by telling
the Bishop that he was a conscientious objector. The
Bishop replied :
*' May 8, 1918.
" My dear
" Your letter has been read — I will confess with
deep regret over a view which I can by no means share
— with, I trust, every sincere desire to see the Lord's
mind and will in the matter, but with deep and unfeigned
respect for you and the strong fidelity to conscience
breathed by your whole letter.
'' I say nothing as to our divergence in views as to
primary principles. I am only concerned now to express
my personal attitude, which, however, you will not
have doubted.
274 THE LIFE OF BISHOP MOULE
" It is a very difficult problem what course to advise
as to your making your position known. I think you
will agree with me that on many accounts it is not
desirable that your attitude should be ' noised abroad,'
while, on the other hand, you are not averse to its
being known in any necessary degree.
" I think you should, briefly and without argumenta-
tion, state the fact of your non possum in reply to the
inquiry circulated, and later perhaps . . . you may
think it well to put a brief and guarded statement
(possibly you may let me see it beforehand) into your
Magazine.
" Believe me as ever,
" Sincerely yours,
" H. DUNELM."
In his June Magazine the Vicar wrote :
" During the past years of the war my convictions
have steadily grown stronger that the one sovereign
remedy for the evils attendant on the present phase of
the world's progress . . . can only be found in a com-
plete acceptance of the principles taught and practised
by our Lord Jesus Christ. . . .
" Therefore I feel that to wage war is to pay homage
to Satan, and to set up the ensign of fear and mistrust
when only the standard of the Cross and the law of love
can really conquer.
" With these convictions I could not offer to take
part in what I believe to be a wrong method of building
the Kingdom of the Heavens here upon earth.
" As the clergy are still exempt ... I could, of course,
sit still and say nothing, but I feel it only fair to myself
and others that it should be known I refrained . . .
because I cannot harmonize the old way of ' an eye for
an eye ' with the new commandment, ' Love your
enemies.' I cannot square the way of war with the
way of Christ."
The Bishop's comments on this letter are :
" May 18, 1918.
" My dear
" As you well know, I am quite unable to go
with you in your interpretation of our Lord's precepts,
which primarily affect the individual, and not the
THE BISHOP AND THE GREAT WAR 275
orpfanized community, whose organized multiplieity
brings in quite new conditions.
*' J3ut your convictions arc your convictions. And in
your draft letter you have expressed them clearly,
gravely and quite temperately. You will, of course,
put the letter just as it stands into your Magazine. It
should win you nothing but respect for your courage of
conviction and balance of expression.
" If I may suggest, I would advise no allusion to my
having seen it. This would inevitably in many minds
produce the impression that I personally concurred to
some extent in the statement and conclusion.
" Meanwhile my warm regard and respect is only
enhanced by the ' manner ' of your letter.
" Yours ever in the Lord,
" H. DUNELM."
An undated autograph letter intended for the Press
sets out his view on this question most clearly :
" Sir,
" Love your enemies.
" It may be worth while to call attention to a
certain confusion of thought which attaches, surely, to
some applications, to international matters, of this
precept of our Lord. I take it that its Divine weight
and force is to be received by the individual as unre-
servedly as can well be stated. And very little, if any,
reserve should attend its incidence upon such bodies of
individuals as are held together by spiritual ties only,
or mainly, like the first disciples, for example.
" But when the case of an organized State is con-
sidered, elements enter the problem which do call for
large reserve, certainly if the precept is to be explained
as forbidding hostile action by the State against another
State, and denouncing indignation and resolute resistance
as sinful.
" There is no strict analogy between such a com-
munity, how^ever much, and however rightly, to a certain
extent we personify it, and a person. The State is not
really a personality, but a vast complex of personalities.
It is such a complex that its organization in large
measure exists on purpose that the community may
unitedly safeguard its individual components in their
individual interests and liberties; and particularly its
276 THE LIFE OF BISHOP MOULE
weaker components. From this point of view the State
is morally right, is morally bound, to take indignant
action against another State if it violates or threatens
its own members in their lawful interests. We are
nowhere commanded to love other people's enemies as
such. Where others are concerned a wholly new element
enters the scene. A ruffian maltreating a child is
emphatically not to be loved by me, but to be by all
possible means quelled and punished. And the State
is, in a sense, the third party called so to act when its
members suffer wrong and violence."
The real man wrote those words, for on one occasion
at home his friends were astonished to see the placid
Bishop burst out in flaming indignation when mention
was made of cruelties to girls in Belgium.
Pages could be filled of his activities by speech and
writings for the fighting men, for the silent multitudes
in long-drawn agony of suspense, and for mourners.
" With the Bishop of Durham's Greeting and Godspeed,"
a letter was sent on a folded card to the Durham Light
Infantry Brigade, in November 1914. And a second at
Christmas 1916.
At Cambridge in 1917, at the Cadets' morning service
in Trinity Chapel, the company and the place where " I
knelt as a freshman in 1860," seemed to rekindle his
youthful enthusiasm as he spoke to " men, men indeed,
whose link with this College is not books and sports,
but the proud discipline of arms in face of the greatest
war of human history." " The one theme was the
Lord Jesus Christ, the Man — Who claimed their sacra-
mentum militare.^' He finished with a story of a Variety
entertainment in London, for men going to the Front.
'' At the close of it a young officer voiced the soldiers'
thanks, and then said, ' We are going to France, to the
trenches, and very possibly of course to death. Will
any of our friends here tell us how to die ? ' A great
silence followed. Then one of the vocalists quietly found
her way to the front of the stage and sang, ' O rest in
the Lord.' There were very few dry eyes when she had
done." " Would you really know," he went on, " what
THE BISHOP AND THE GREAT WAR 277
that great word ' rest in the Lord ' means ? Then for
the first or the hundredth time take your soldier's oath
at His feet. He is Lord of us, dead or Hving."^
Another day, in June 1915, Durham Abbey was packed
with men and women from all over the Diocese, an
occasion described by the Bishop a few days later as
" the majestic service of confession and prayer, in
Durham Cathedral, where surely the Lord was in the
midst." He preached a sermon worthy of the occasion :
" We are here for an act of worship the like of which
has not been seen beneath this great roof for ages. . . .
We are driven to our knees not less, but more, as the
world war advances. We are all aware at last of the
great strength of the Teutonic enemy ... of his
resolution to trample right and pity in the mire on the
way ... to overcome and finally ruin England. We
know that if he can reach us in our homes nothing
will escape. At home meanwhile . . . we watch with
wonder and shame the unhappy strife between Capital
and Labour. ... So we are driven in a new sense and
degree to pray. . . . God knows there are many holy
souls who have really laboured in intercessions, and not
in vain. But oh ! as a people we have not prayed, no,
never yet. . . .
" Yes, we are here just to pray, to pray that we may
pray. We meet that we may presently depart as
missionaries of prayer, bent upon stirring up prayer all
around us till it catches like fire in the dry grass."
Then he spoke of the " holiness of patriotism, the
benediction of God upon the love of country " :
" I read, a few days ago, a long and able letter against
the patriotic idea. It affirmed that Christ the Lord in
proclaiming God as Father and men as brethren abolished
nationality. ... I boldly call this position a subtle and
most dangerous fallacy. ... It is no more sin to bar
the gates of England against German outrage, although
ideally all men are brethren, than it is to lock the home
doors within which children sleep against a midnight
burglar, though he, too, is potentially a child of God. . . .
" ' Who dies if England lives ' is fit for the utterance of
a soul whose hfe all the while is hid with Christ in God."
^ See Cathedral and University and other Sermons, XIV.
278 THE LIFE OF BISHOP MOULE
Then " reverently, tenderly, and with deep personal
humiliation," he spoke of our national sins, and closed
with an earnest appeal " in love and fear, and as well-nigh
worshipping my Mother England."
Mention, if only mention, must be made of his Christus
Consolatory a book of solid teaching that has comforted
tens of thousands; of Christ and Sorrow, the same
message in simpler form ; and of his sixteen-page Letter
of Comfort based on the comfort he had in Christ in his
own grief. As Luther said of the Book of the Revelation
of St. John, " Without tears it was not written ; without
tears it can scarce be read."
At Archangel, on St. George's Day, 1919, the Battalion
orders of the Durham Light Infantry ended thus :
"4. Message.
" The attention of all ranks is directed to the Appendix
published with to-day's orders.
Appendix to Battalion Orders No. 78 Dated 23.4.19.
The following message has been received by the Rev.
A. Simmons, S.C.F., from the Lord Bishop of Durham,
with the request that it may be communicated to all ranks
of the 2 /7th Battalion, The Durham Light Infantry :
" Soldiers and Friends,
" For the sake of dear old Durham, please accept
a greeting straight from the Bishop of Durham's heart.
" We are very proud of you. Words cannot tell
what we think of your courage, your patience, your
splendid spirit. We owe a huge debt of admiration and
gratitude to you, as you stand between us and the
awful ruin, red with blood and fire, and worse, which
we should suffer but for our glorious men.
" Numberless hearts beat with thoughts of you and
prayer for you, all over the old County. You are loved
where the Cathedral sits on its throne of rocks. You
are loved where the Tyne rolls to the sea, past Gateshead,
Heworth, Hebburn, Jarrow, South Shields. You are
loved where the ocean heaves and thunders off Sunder-
land, Seaham Harbour, and the Ilartlepools, and where
the Tees runs from the great moors over High Force to
Barnard Castle, Darlington, and Stockton, and wherq
THE BISHOP AND THE GREAT WAR 270
the Wear hastens along by Stanliope and Wolsingliam
to Howden and Witten. We love you where Auckland
Castle stands amidst the fields and pitheads of West
Auckland, and Willington, Evenwood, Shildon, Eldon,
and Spennynioor. You are thought of all over the
green plains, in quiet places like Aycliffe, Sadberge, and
Hurworth. They talk of you on all the banks and
hills, from the furnaces of Consett and the pits of West
Stanley, Annfield Plain and Leadgate, to Crook, Pelton,
Chester-le-Street, Pirtley, Houghton, Murton, Thornley,
Wingate, Shotton, Easington, Horden, Brandon, Ferry-
hill. In the name of this dear Durham, I bid you all
God's blessing. The Child of Bethlehem will yet van-
quish the spirit of war, for He is Lord of lords, ' able to
subdue all things to Himself.'
" To Him, on my knees, I commend you. This living
Christ is all in all for us men. He is our peace, purity,
strength, gladness and immortal life. He is tenderer
than woman at her tenderest. He is mightier than
man at his strongest. He is the broken heart's best
Friend, as I well know. He is the faithful heart's
glorious Captain. He died suffering that great Death,
to save us. He lives to keep us, through Faith, even to
the immortal Heaven.
" God bless you all and bring you back to us after
your fight wdth the Arctic cold and those Bolshevist
forces who represent ideas and aims so awfully destruc-
tive of all that makes life fit for living. We are all with
you in heart and prayer, and I am glad and proud to be,
** Your loving Father and Bishop,
(Sgd.) ** Handley Dunelm."
The Commanding Officer, Lieut.-Colonel Holland,
wrote in reply :
" My Lord Bishop,
" On behalf of the Officers and other ranks of the
2 /7th Battalion, The Durham Light Infantry, I wish to
thank you most heartily for your message sent through
the Rev. A. Simmons, S.C.F. It is indeed a great help
to know that those at home are thinking of and praying
for us.
" We are waiting for the White Sea to become clear,
and then we hope to sail once more for home. We all
280 THE LIFE OF BISHOP MOULE
hope that we shall have the pleasure of having you to
greet us at the port.
" At the request of the men I have had many copies
of your message typed and distributed, and they are
being carefully preserved and treasured by those who
receive them."
During a Confirmation at Hartlepool in March 1918,
the first warning of an air raid came. After service the
Colonel whispered to the Rev. Bertram Jones, " Get the
Bishop to the Rectory as soon as possible; the second
warning has come." . . . The Bishop had just sat down
to supper when there was a fearful crash.
" I ran to the front door," says the Rector, " and
quickly found the Bishop at my elbow. He was perfectly
calm and collected, watching keenly, and asking every
now and then, ' What is that ? ' 'A bomb falling,'
' anti-aircraft shell burst,' ' aeroplanes attacking with
machine-gun fire,' ' an aerial torpedo,' and the like,
w^ere my answers. He was rapt in thought and then
said, ' I would not have missed this, it is sharing danger
with your people.' . . .
" Our little maid, confirmed that evening, was proud
to have the Bishop to a meal in her kitchen. I remember
how seriously she said, ' You know, my lord, there is
nothing to be afraid of in an air raid — if you lead a
good life.'
" My little son, born just after the bombardment,
was delighted with all the noise. ' How strange,' said
the Bishop, ' to think the child has never known the
days of peace, and takes an air raid as an ordinary
event in life.' "
Next day he went round the scene of the damage,
visiting and praying with those who suffered, and
chatting with the various groups. That night he took
a Confirmation close by in St. James' Church, West
Hartlepool. The first warning came again just as he
began. The candidates (forty or fifty) could not be
told. He shortened the service, and spoke in veiled
language just what was needed if trouble came. There
>vas no haste^ yet the service was over in half an hour,
THE BISHOP AND THE GREAT WAR 281
All through, the Bishop had the air of one who was
being kept in perfect peace.
Jim Anderson, a Sunday School teacher at Beamish,
was found on the field " somewhere in France," badly
wounded, lying with the Bible given him by his Vicar
when he went away clasped to his heart. He afterwards
underwent nine operations and died in Netley Hospital.
His body was laid to rest in Beamish churchyard. The
Bishop asked to be shown the grave, and afterwards,
whenever there, he stood silently awhile beside it. He
never forgot. He has been come upon without any
previous warning standing there with bent head, and
on one occasion, driving home from a Confirmation, he
made the following verses, which he sent to the Vicar,
the Rev. J. R. Philps, saying, " I shall never forget Jim
Anderson's story."
" I bend, dear lad, above thy grave.
And faith and will grow stronger there ;
From thee, so Christian and so brave
I learn anew to bear and dare.
In life's long war for Christ and right
May I like thee still take my part,
And clasp like thee, when ends the fight.
My Bible to my dying heart."
On October 18, 1918, less than a month before the
Armistice, he writes :
" I think peace is really near. But to be a blessing,
it must be a peace secured by Germany's real sub-
mission — and I am deeply sure that she must not go
without some such retributory pains and penalties as
will mark her awful wrongdoings with a brand of solemn
condemnation."
The " Town's Thanksgiving " at Sunderland, the day
after the Armistice w^as signed, was a memorable
gathering in the Victoria Hall, when the Bishop made
one of his grandest speeches, thus reported in the
' Sunderland Echo ' :
" We were living at one of the great moments in the
story of mankind^ We looked back on certain epochs
282 THE LIFE OF BISHOP MOULE
■with awe at their greatness, at the triumph of Waterloo,
for example, but its significance was very much less
than to-day's. The German plan of tyrannical domina-
tion of the whole world had come to an end. All that
was an immense mercy — he emphasized ' mercy.' He
did not for a moment forget the glorious men who
stood between us and Ruin; the men and women at
home, who stood behind the mighty forces in the field,
on the sea, and in the air, or those who had laid upon
the altar of sacrifice their loved ones. To those who
suffered he paid his homage wdth all his soul. But let
us also thank God for having worked so wonderfully
through human means, the strong, wise statesmanship,
the wonderful tenacity at home, the glorious valour
abroad, and that grand loyalty which made English
armies perfectly willing for a great common cause to be
ordered about by a French commander. Let them also
remember there had been acts of God independent of
the co-operation of man, manifest in the readiness and
position of the British Fleet at the outbreak of war,
and also during the retreat from Mons, while who could
deny that during the last three months there had been
a definite answer to National prayer? Since August 4,
when at last the Nation knelt down in pra3^er, we had
not sustained a reverse. There was no true thanksgiving
unless it was followed by repentance and resolve. We
must reverently back up the wonderful victory God had
given. We had gained enormously by millions having
realized the greatness of England. We had also dis-
covered the grandeur of service, of liberty, of discipline.
He thought we had also ' discovered ' God. We had
been the recipients of great mercy. Now we were going
to be great in nationalism and patriotism. We shall look
out upon the world from a land we love, and strive to
be great, as God can make the weakest great, in His
faith and fear."
At Trinity Presbyterian Church, Newcastle-on-Tyne,
on January 22, 1920, the Bishop gave an address on the
occasion of the Presidential Campaign, in the Northern
District, of the National Council of Free Churches. His
subject was " Personal Christian Life, and its immense
importance for social good." A multiplied abundance
of converted lives was the only foundation for " recon-
THE BISHOP AND THE GREAT WAR 283
struction " so much talked of. In the course of a long
address, he said :
" Strange thoughts are in tlie air, even in Christian
circles, very far away from the Gospel of the Apostles.
We must all have come across, in the course of the war,
a set of opinion which makes the courageous soldier the
spiritual equivalent of the Saint, — which makes it, to
put it crudely, at least the highest probability that the
man who shed his blood for his country would go to
heaven with his robes washed in the blood of himself; —
the doctrine of salvation by service, irrespective of a
man's attitude towards God, or his sense of sin, or the
glory of his Crucified Saviour, or the necessity of His
presence and power at every turn. Again, men talk as
if the life of a vigorous social reformer were a way to
heaven independent of the Lord Jesus Christ.
" I often dedicate memorials to the fallen. No one
honours them more than I, but I invariably point out
that in the closing visions of God's Word we read of
multitudes without number who passed through tests of
courage far more severe than on the battle-field, martyrs
called to face being roasted alive rather than deny
Christ, etc. If you had asked any such martyr if he
looked for heaven as a reward of his sufferings, think of
the sanctified indignation with which he would have
said, ' HE is worthy that was slain. I am for ever to
be blessed because of Him, that is w^hy I can die with
joy-*
" I do not mean that God does not care for the brave
sacrifices our sons have made. They who enter that
world, because Jesus died, find the Father and the Son
attentive to every tear.
" I say all this to emphasize that there is no greater
fallacy than neglect of individual salvation. Personal
conversion, if only for the sake of others, is infinitely
momentous, and ^^^ll be until ' this same Jesus comes
again.'
" The thought of the glory of ser^-ice (living for other
people), which is, I think, the spiritual contribution of
this time, is not a mere substitute for the old Gospel.
It is one of the gold-mines which are all the while in
the field of Calvary, still unexplored by the Church.
" I knew a few years ago a young hewer in a Durham
pit, — I think I could go down on my knees if I met
284 THE LIFE OF BISHOP MOULE
him. He was nothing particular in the pit, except a
steady workman, but Christ so Hved in him, and shone
out of him (for he was everybody's friend), that if he
came where there was bad talk, it stopped dead till he
was past, silenced not by anything he said, but by what
he was, an out-and-out converted man to whom Christ
was everything. Such a life as that tells as nothing
else tells on the world around."
He was very proud when his godson, Mr. B. Handley
Geary, won the Victoria Cross, and wrote to him :
" Auckland Castle,
" November 18, 1915.
" My dear Handley,
" At last I write with love and delight to say
how intensely the V.C. has gladdened me, and how very
proud (an innocent sort of pride) I am of you. My
eyes are dim with (very rare) tears and my heart beats
with a very deep pleasure.
"It is such a joy to think of your dear Mother's
loving happiness. Her mighty faith and prevailing
prayer have been powerful elements in your life, and
have brought strength and victory, not in the soul's
affairs only.
" And now I know you will lay this glorious cross, as
another day you will lay a Crown, at the feet of the
Lord of the Cross of Calvary. It will be consecrated to
be a holy thing by Him. His supreme and victorious
suffering, when He not only bore the agony, but despised
the shame, turned the very word ' cross ' from a word
of frightful shame to a word of dignity and victory.
" More than ever you will feel yourself His, and His
for ever.
" I shall constantly and earnestly pray that the sight
may steadily improve.
" Blessings be on you every day and hour.
" I am your very loving godfather,
" Handley Dunelm."
Mr. Geary ^ was wounded in the war and lost the sight
of one eye. While in hospital in London he was visited
by the Bishop, who spoke of the " tremendous privilege
* Mr. Geary became Captain, lie is now Rev.
THE BISHOP AND THE GREAT WAR 285
of having contact with anyone who had been through
so much."
This chapter may fitly end with one of his latest
letters, reveahng his ceaseless gratitude to our soldiers ;
and his own ever-deepening humility, as he heard that
his words had brought a blessing to a poor girl :
" Auckland Castle ^
*^ Bishop Auckland^
''March 20, 1920.
" My dear Canon and Friend,
*' I value much the beautiful inscription in memory
of that very noble young soldier, whose death has given
his dear father a glorious and * joyful sorrow.'
" Oh may the too-forgetful heart of the community
remember indeed, with memory that stirs up the con-
science and will, such self-sacrifieers in the days to come.
" Most gratefully, too, I thank you for those words
about my Thursday night's address. That dear girl's
words are more cheer to me than she can ever guess.
" What wdth the growing sense, as the years speed to
their close, of what my life and work looks like from the
Holy One's view point, it seems more and more wonder-
ful that He should ever use me. But ' let Him send by
w^hom He will send.' Your letter has been such a lift
and help to spirit and hope.
" Ever yours affectionately,
"H.D."
CHAPTER IX
THE PASTOR AND TEACHER
" Few, I think," says Bishop Nickson, " realized how
laboriously active he really was in the parochial side
of a Bishop's life. It was this which really appealed to
him, and in which he excelled."
Once preaching at Crook in memory of Humphrey
King, a son of a former Vicar, who was killed in the war,
he said, " I am a clergyman's son, and I know well how
to a young man so placed the parish seems like a larger
family, and the parish takes him to its heart with a
family feeling." For " young man " read " Bishop "
and for " parish " read " Diocese," and the sentence
well depicts the place he had wherever he went. " He
wasn't a bit like a Bishop — he was so ' homely,' " was a
Teesdale farmer's verdict. And a pitman said to one
of the Lady Pilgrims in the National Mission, " The
Bishop — ay, he's a canny old chap."
He was thoroughly at home at parish functions, and
greatly delighted them by sitting and taking a cup of
tea with the simplest people. " One of our church-
wardens was ill " (says a letter from a poor parish),
" so the Bishop went down to his house, and prayed by
his bedside." This true pastor's heart made him take
the keenest interest in any special cases. " I had asked
his special prayers," writes one of his clergy, " for a
young actress in terrible moral danger, and this is what
he wrote :
" I have been trying to respond to your moving letter,
and to pray, oh, for more evep^eia in prayer, more
realization of the hearer ! But He is gracious, and does
not measure His mercies by our poor asking. He loves
286
THE PASTOR AND TEACHER 287
to be just asked. I am deeply interested, and if you
can ever find time, should value any further word about
the case."
A lad lay for weeks in painful illness. All he had
learned in Sunday school and choir of the things of God
seemed to blossom like a rose in his decaying life.
Towards the end he had what seemed a veritable vision
of God, Who, as he said, " told him he was to die," and
he looked forward to the coming change with the most
triumphant hope. Such a death seemed designed of
God to radiate gladness and confidence, as it surely did.
The Bishop hearing, sent this message :
" Is dear Erny Middleton still this side Jordan ? If
so give him my true love, and affectionate blessing. May
I meet him with joy, when my time comes, in the presence
of the King. Your most moving account of him has
lifted up my faith and love. It all says He is near.
He is real. I shall keep the letter w4th care."
While thus ready to minister to the poorest and
humblest, he had the comfort of knowing that he was
used of God in other spheres. Before the Birmingham
Convention Bishop Gore wrote :
" I value your kindness more than I can say, and your
books, especially Veni Creator, have been such a help
to me that I feel sure w^hat you say to us will do us a
very great deal of good."
And after it :
" Bishop's Croft, Birmingham,
'' February 16, '08.
" I cannot help writing one line to thank you for your
addresses to the Convention; they struck to my mind
exactly the right note, and made a deep impression.
There was a unanimous feeling, as far as I can judge, of
deep gratitude.
" Yours very truly,
" C. Birmingham."
Canon Barnes LawTcnee writes :
" I was Bishop Gore's guest at the great Birmingham
Convention in February '08. I asked him if he found
288 THE LIFE OF BISHOP MOULE
any of the speakers specially helpful to himself. He
instanced Bishop Paget and Bishop Moule. The latter's
subject was the Atonement, and he added, ' I should
have liked to have said some of the things myself.'
Subsequently his Chaplain, Canon Smith, told me he had
never seen Bishop Gore so moved as by Bishop Moule's
words. When the volume containing the Addresses
came, I turned quickly to see what the Bishop had said.
It was simply the old, old story, beautifully put in the
power of the Spirit, that, and nothing more or less."
And the Bishop of Norwich wrote :
" TJie Palace, Norwich,
" November 8, 1913.
" My dear Bishop,
" How nice of you to send me your book, Grace
and Virtue, You do not know how you have helped me
by your books. I have since undergraduate days been
a grateful adherent of yours.
" Yours most sincerely,
" B. Norvic."
Lord Halifax wrote :
" Hickleton, Doncaster,
" July 11, 1917.
" My dear Lord,
" How can I thank you enough for your very kind,
your most kind letter ? It is impossible, but such thanks
as I can give, I give from the bottom of my heart. The
Soldier and his Lord is indeed most moving; except
The Presence ^ and your Lordship's own letter, nothing
has moved me more for a long time. I feel indeed,
none can feel it more, that as between the soul and
God no priest, nothing external, is necessary, as Car-
dinal Newman used to say. Solus cum Solo, but for all
that, the Sacraments He has instituted, the Ministry
He has ordained, are means by which He gives His
Grace and helps the souls He has made to rise up to
Him. And when we see the lives of so many with whom
we are brought into contact, how little they love God,
or fix their eyes and thoughts on the things that are
eternal, can we afford not to make the most of all He
1 " Tfte Power of the Presence, and its Relation to the Holy Com-
munion.'' Paper read by the Bishop of Durham before the
London Clerical and Lay Union. See Appendix, p. 350.
THE PASTOR AND TEACHER 289
has given us to help our weakness — and our blinded
sight? 15ut in the thought of your letter and much
else, I ean say no more than to thank you, my very
dearest Lord, with all my heart, for all your great kind-
ness and goodness, as great as it is undeserved, to one
who is little worthy of it.
'' I am yours most sincerely and gratefully,
" Halifax."
One of the most prominent business men in the
Diocese writes :
" His letters were greatly valued by me. They
brought with them a wonderful atmosphere of peace,
which has refreshed me many times in days of great
stress. He wrote with absolute freedom, and in his
writings there was always the effulgence of his deep
personal piety, which gave him his real power."
A minister of the Danish State Church writes :
" Aaeborg, Denmark.
" This moment I have been reading your book on
Romans. I beg you to allow me to thank you for all
the blessings I have received by reading your books.
I read them again and again. My most cordial thanks
for the explanation of 1 Cor. iii. 21, etc., ' the secret of
the Presence.'
" Yours in the service of Christ,
" Anton Pedersen."
The veteran missionary, Rowland Bateman, of the
Punjab, dictated a letter from his dying bed to tell the
Bishop how he and his wife had been helped and sup-
ported by Christus Consolator. The Bishop answered ;
" March 7, 1916.
" Your dictated letter, with its signature, is a sacred
treasure to me till I too pass over to where the King of
love and glory is carrying you. My eyes are dim with
loving wonder that He should let me help you. It is
He.
" And now, bright and blissful be your passage to the
Mount Zion, to be ' at home with the Lord,' and with
u
290 THE LIFE OF BISHOP MOULE
His own beloved ones who will — what a company ! —
hail you in. Soon will He come (and you with Him).
" Yours with loving reverence,
" Handley Dunelm."
What his sermons were to the parishes he visited can
be illustrated by quotations :
" A wonderfully moving and eloquent sermon at St.
Ignatius' Church, Sunderland, Dedication Festival,
Heb. xii. 23. ' Ye are come to the spirits of just men made
perfect ' was the text, and the subject matter the
inspiring examples of St. Ignatius, Bishop of Antioch,
and Bishop Lightfoot, founder of the Church."
" It was Advent Sunday at Christ Church, Gateshead,
and he preached at Midday Communion on ' showing
the Lord's death till He come.' In a rapid, vivid way
he described the institution of the Lord's Supper in the
upper room, and its continuance, in catacombs, monas-
teries, cathedrals, churches, and ' here this morning.' And
in each case they were looking forward, showing His
death till He come ; ' so it will go on, till — oh ! by the
way. He is here ! '
" There was a holy stillness as he finished, broken
by the singing of the well-known hymn, ' Till He come —
O let the words.' At the close of the service the Bishop
thanked the choir for their help in that hymn, in a way
that cannot be described."
A volume might usefully be filled with his Spiritual
Letters of Counsel,^ but room must be found here for
one or two :
" My experience (blessed be God, it says also that
there is a glorious deliverance) amply illustrates to me
what you say of the sorrow of alternations between
fervour, and brightness in prayer, and then failure in
practical things.
" Let us begin by a quiet avowal to ourselves that
such a life is not the Lord's intention : that somehow
He is able to make us walk evenly in spite of our miserable
selves.
^ See Canon Harford's Letters and Poems of Bishop Moule,
Marshall Brothers, London.
THE PASTOR AND TEACHER 201
May I offer a few simple and homely suggestions :
1. First, as to your words about the possible advantage
of self-denial in this or that habit. I do not advise
exaetly any aets of (so to speak) invented or gratuitous
self-diseipline. Fasting has a true place in Christian
life, but it is not for all, if I am right. I don't feel sure
it is for you. But I do counsel the sort of self-discipline
which comes straight in the way of duty, a watchful
avoidance of self-indulgent habits ; such as carelessness
about giving trouble, slowness to take or (for others)
save trouble. Study an unpretending simplicity about
comforts, luxuries, dressing, etc. (I speak, of course,
utterly in the dark as to your actual ways.) Such things
are ' in the path of His commandments.' Look for Him
in the path.
2. Then, let me say, practise the remembrance that
the Lord Jesus is a Living Person, not yourself; ' objective '
to you, and therefore to be addressed, consulted, appealed
to, drawn upon, quite simply. Do you tell Him ' what
is the matter,' quite as simply as you have told me?
only, doing it at every turn, doing it (if I may say so,
this is important) just before every turn ?
" A few wrecks ago a sorely tried friend found that
very simple suggestion a mighty help, to remember
that He is just a glorified Someone else on whom care is
cast, in the way at least of consultation.
" Then, if failure does come, do you at once take it to
the Cross for pardon (real, instant pardon : 1 John i. 9),
extenuating nothing, but accepting full forgiveness ?
and do you take it to the Living Lord ' to manage it
for you ' (as an old Christian last century said) next
time? Do not look too far ahead, one step at a time.
Not, ' I will never do it again,' or even ' Let me never do
it again,' but, ' Lord keep me now, and just next time,'*
and so on again.
" Lastly, remember the facts on w^hich faith is to rest
and walk. Remember Jesus bore for you that sin, and
that, and that, the meanest, the lowest, worst sins. And,
remember your Body is the Temple of the Holy Spirit,
you have Him on the spot. Use Him. The Life of
Faith is the Life that uses the Lord.
" Now I commend you to Him, and the Word of His
Grace. Be of good cheer. We are well able to overcome
in Him."
292 THE LIFE OF BISHOP MOULE
Again to the same :
" I need not dwell on the deep sadness and solemnity
of this present problem. Everything connected with
sin, and the human heart's reluctance to submit to the
Grace of God, borders upon the region of the darkness
which is the realm of the enemy's power. And most
surely the Word of God spares no warning and no
appeal to man to fly for refuge, here and now, in this
present life, to the hope set before us. ' Stay not in all
the plain.' And the believer (who has seen enough of
the Lord's heart of love to be sure that His Will may be
absolutely trusted, in the deepest midnight of mystery,
to do right) will seek, and find grace to ' hold his peace,'
as Aaron did over his dead sons ; where no light seems
given by the revealed Word, keeping a silence which is
hard and hopeless, but submissive when He is silent.
" But meantime I do venture to suggest some thoughts
of hope and relief.
"1. Let us be sure of the eternal certainty that God is
love, and is infinitely more desirous, therefore, to save
than to condemn; is sure, if I may put it so, to take
every possible way to save, under whatever difficulty,
which will not violate His holiness.
" 2. Let us recall the countless recorded instances of
instantaneous conviction and salvation where the per-
son has all hut died, and then recovered, and has said
that, in a moment of time, ' twixt the stirrup and the
ground,' Christ was seen and accepted, unto eternal
life. One such I know of, whose after life of steady
faith and obedience, for forty years, showed the reality
of it.i
" 3. Then I would remind you that (so far as I see)
Evangelical Truth has no quarrel with the thought of
training and growth after death. I do not think that
the Scriptures (our one oracle for eternal things) reveal
purgatorial pains and the like. But I see nothing to
forbid the thought that a convert brought to Jesus in
the act of death may be, so to speak, set to learn lessons,
in the Holy Place, ' in a low form,' which the old disciple
will have learnt already, and so grow humbly, and with
an awful sense of past sin, above all of the sin of not
yielding sooner. Even Hebrews xii., ' the spirits of
just men made perfect,'' seems to me to allow this. There
1 See the story in Christus Consolatory p. 94.
THE PASTOR AND TEACHER 293
is perfection and perfection, perfect standing, perfect
freedom from temptation, while yet a great need to grow
in knowledge and likeness.
*' I think you are entitled to a holy hope that your
friend, so much prayed for, saw the Lord for salvation
on the very border line, and is in His home school now.
" May a great confidence of his perfeetness of love,
skill and power possess your heart."
Other examples of his dogmatic teaching are found
in his Primary Charge, 1904.
The Virgin Birth
"... More and more, as life advances, do I feel the
sacredness of the conscience of other men ; and the least
harshness of thought as to conscientious beliefs, how-
ever different from my own, becomes to me always more
repugnant. Who that has ever felt the agonies of
doubt, aye, the distressing pains involved often in
the mere growth of thinking, a growth which should be
lifelong, will wish to deal harshly with the mind of
another? But all this may be present in conscious-
ness, while yet we may be constrained to protest, not
that certain opinions are never to be discussed, or are
to be simply reprobated, but that plain affirmations
and undertakings, as sacred as possible, are not because
of them to be loosely treated. . . .
" Our Lord was either the Son of a Virgin Mother, or
He was not. The Creeds affirm that He was, because
the Scriptures affirm it before them. Here is a question
not of interpretation, not of consequential tenet, not
of modus, but of ultimate fact. If the fact is at best
doubtful it is quite out of place in the Creed. While
it is in the Creed, not as a comment but as an article,
it demands assent in order to recitation.
" I venture to go behind this reflection to the question
of testimony to the Virginity of the Holy Mother. We
are aware, to superfluity, of the criticisms upon it. The
first Gospel has come in many quarters to be disparaged
as history to a degree sometimes distressing in its
disrespect, and the silence of the second and fourth
Gospels is strongly insisted upon. . . .
" For me it seems pertinent to reply first, that the
294 THE LIFE OF BISHOP MOULE
largest mass of statement occurs in the third Gospel,
written by a narrator who takes pains to emphasize his
verifying care ; and that the first two chapters of that
Gospel contain abundant self-evidencing data. The
contents and style of the rhythmical Canticles, for
example, are such as exactly to suggest the transition-
time supposed; and one touch of the narrative after
another makes it at least reasonable to say that the
basis of the story may well have been furnished from
within the Holy Family — and indeed by the Holy
Mother. Note further that the Evangelists who are
silent over the Birth are silent as to the whole Sacred
Infancy and Boyhood, so that their silence as to the Birth
proves too much. Note again that St. Luke's frag-
mentary glimpses of the Infancy and Boyhood are
perfectly restrained, singularly devoid of myth-like
excrescences. How sublimely simple is the general
texture of the narrative — the turtle-doves of the poor,
the growth of the Child in wisdom, the attitude of
the young Hearer and Questioner among the Rabbis,
the home obedience at Nazareth ! Can anything be
more widely different from an apocryphal ' Gospel of
the Infancy ' ? Can anything more reasonably suggest
for the whole document a basis of contemporary testi-
mony, and a use of it, worshipping and open-eyed, by
a competent narrator?
" Then, behind all, there rises in view that supreme
miracle, the Lord. As James Mozley long ago pointed
out,i there is no miracle more properly miraculous than
the Jesus of the Evangelists, in the profound contrasts
and sublime harmony of His character. . . .
" To His surpassing glory, at once truly human and
absolutely divine, no testimony is like that of the fourth
Gospel. It does not indeed narrate the Nativity, though
it alludes (as I understand it) with a refined eironeia,
to the story of Bethlehem (vii. 42), recording the ques-
tions of the crowd about the pedigree and birthplace of
the Christ, and leaving the reader, the spectator, just
as Sophocles might do, to think how well he knows the
secrets which are hidden from the actors. . . .
" I dare to say that the fourth Gospel moves in such
a level, in its presentation of the Son of God and Man,
^ Lectures and Theological Papers : VIII., " Of Christ alone
without sin."
THE PASTOR AND TEACHER 205
that it leaves us to feel tliat a normal introduction
into Manhood would for Him be the most profound
anomaly. . . .
" To me the Sacred Birth, as the first and third
Gospels record it, and as the earliest and most inchoative
Confessions of Faith in the Church confess it — for see
Ignatius, and Justin, and Ircnaeus, and Tertullian as
they indicate, or almost quote, the formulated faith of
their early (and let us remember highly disputative)
age, — seems, the more I reflect upon it, to strike a deep
and holy harmony with the whole truth of the sinless
Incarnation of God as Man."
Old Testament Criticism
"... Nothing is more needed over our Bibles now
than first a reverent patience with the innumerable
problems which of course the Book presents, and then a
personal perusal of the whole, and of the parts, again
and again till life ends : endeavouring with humility
and pra3^er to cultivate such a worshipping sympathy
with the spirit of the Scriptures as shall make the very
letter of them at least as sacred to us as are the stones
of a Cathedral where we adore our God. I do not
want to speak as a mere obscurantist. It is amply
apparent that the thought and experience of ages,
researches into nature, revelations of forgotten history,
have to be taken into account in our interpretations.
Cosmical, geological and historical discoveries have
combined, as it seems to me, to show that the earliest
pages of the Book of Genesis are to be read, not as mere
legend, nor again as mere allegory, but as a record —
written not in alphabet, but in symbol, in hieroglyphics.
We should be as slow there to insist on mere literalism
as we should be slow to do so at the other end of Scripture,
in the final visions of Patmos. But at both extremities
of Scripture we should look for facts — in mystery. This
point of view leaves room to the believer at once for
tranquillity in face of natural and historic research (not
forgetting, meanw^hile, that research is one thing and
inference from it another) ; for a wide toleration of diverse
provisional explanations of the record, and yet for an
unshakable acceptance, as from an Oracle, of its utter-
ance to us about God and man, even as our Lord Christ
Himself accepted them. . . .
296 THE LIFE OF BISHOP MOULE
"I do not forget that large recognition has often
and obviously to be given to the presence of many
documents or ' sources ' in one writing, and to many an
after note or comment usefully embodied in the text.
But I do with emphasis plead for a reverent persistence
in the long- tried faith of the Church (our direct inherit-
ance through the Lord, from the elder dispensation)
about the vast solidity and trustworthiness of the Holy
Scriptures as a whole. Truly, if ever a tenet could
pass that difficult and sifting test, semper, ubique, ah
omnibus, it is the tenet of the veracity and the authority
of the Holy Bible. . . .
" All I can do now is to implore my Reverend Brethren,
for their very life, to deepen every day (we have all
promised to do so, before God, at our Ordination) a
personal knowledge of the Holy Scriptures . . . not
first the literary critic, but first the Scriptures, along
with prayer that He Who spake by the Prophets will
work in our hearts a reverential sympathy with that
mysterious Volume which alone in literature appears as
a Library yet a Book : the product humanly of a minor
race in Western Asia, yet never more than now the Book
of universal Man : aye, the Book of the Son of Man — the
Oracle of the Father to the Incarnate Son. I believe
that only the Christian who really knows his Bible, and,
so to speak, kneels to its study, can understand it aright,
and can judge aright, in a spiritual sense, of its nature
and its glory."
Nearness of our Lord's Return
He lived in the most triumphant expectation of our
Lord's return, " an event which will prove as concrete
and historical as the Nativity or the Passion." Ten
years before the Great War, in January 11, 1904, he
wrote these remarkable words to Miss Marsh :
" The thought of His coming gets more definite and
more bright to me as life goes on. Surely the signs gather.
Are we not on the verge of an almighty Armageddon at
last? It is then that the voice says. Behold, I come
quickly."
In 1919 he looks back to General Allenby's entry into
Jerusalem as one of " signs many and profound that
THE PASTOR AND TEACHER 297
something supreme is coming before very long.'* He
expeeted " sueh a presence of the Son of Man in the
human world, sueh a governance of our race by its one
sufTieicnt King, that an age of heavenly gold shall be
lived below the sky."
In later years he would often speak of this publicly.
Dr. MeCullagh tells how " at Etherley, in one of the most
impressive addresses I ever heard, he spoke of the rapidly
approaching end of the world. It caused a great sensa-
tion in the crowd. He spoke with sueh dramatic
intensity that some of the audience became almost
hysterical." He had not the least hesitation in so
speaking, for, as he writes to another friend, " This
expectation is a true factor in the present Christian
life." 1
^ See The Hope of the near Approach of the Lord's Return ^ an
Address at Cannon Street Hotel, Jan. 29, 1919. Thynne, 4rf.
CHAPTER X
THE SCHOLAR BISHOP
When Bishop Lightfoot first came to Durham, a miner,
seeing his thickset active frame, remarked, " They
sp'iled a grand pitman when they made yon man a
Bishop." In much the same spirit, when Dr. Moule
was appointed to Durham (as a letter in The Times
recalled), " Handley Moule's skill as a writer of Latin
elegiacs is still spoken of among the ' coaches ' with a
sort of regret that such powers should be sacrificed to
Theology." But the gift which enabled him to win the
Seatonian prize so often in youth remained with him to
the end. He was one of the greatest of epigrammatists,
and his facility in hitting on the exact right word
amounted to scholarly genius.
The aim of this chapter is to show that the scholar
was by no means " sp'iled when they made him a
Bishop." In the midst of absorbing work at Durham
his heart turned often to Cambridge, and he found
constant recreation in the ancient Classics. Canon
Cruickshank writes ; —
" He was an admirable scholar of the old school, one
who wrote and appreciated verses, but at the same time
was alive to the interests of modern research. I re-
member once standing in the porch at Auckland when
the motor was at the door; the Bishop darted into the
study and emerged with a smile upon his face, with a
well-used Virgil, which he brandished before me, and
thrust into his pocket for perusal on the journey. It
was to the Classics he owed the grace of his conversa-
tional style and his eloquence in the pulpit. He was
interested in literature of all kinds, and especially in
the development of modern poetry."
298
THE SCHOLAR BISHOP 299
He used to say that part of the curved drive in the
park at Auckland, ^vllcre the great beech trees grow,
always somehow made him think of Alccstis. He
loved to repeat, as he walked there, the passage in the
sixth JEncid about the Elysian Fields. And in his
summer holiday at Alnmouth in August 1919 he would
read with Mrs. De Vere the fifth and sixth Mneidy and
Homer, and the part of the Gcorgics which seems to have
Messianic promise.
He hears from the Master of Trinity that his own
" panel '* is to find a place in the great oriel window in
the Hall at Trinity.
'' What a place," he writes, " that Hall is to an old
Trinity man, who has lived in contact with the beloved
College to any degree for forty-five years. There I
struggled (in vain) for a Minor Scholarship in 1859.
There I used to see Whewell sit in glory in the days
when the old Prize-givings were still an institution —
and a good one; there we scholars dined, wdth a world
of distinction near us (to our self-exaltation) w^hen the
old Duke of Devonshire was installed in '62. (I remember
dear R. Burns' very loud " Hear, hear " from a corner
of the table when the Duke said that he — the Duke —
was not a great speaker.) And how vivid the remem-
brance is of afternoon dinners wdth old and dear cronies,
when we came but a little before from the boats, and of
one May after another, and its fears and excitements.
On one of those occasions I made three marks on a high
Mathematical paper by describing a telescope in popular
terms. F. Brown was the examiner, now the venerable
Rector of Houghton-le-Spring. I reminded him of
this when introduced to him at my induction in 1901,
and he answered in a voice all his own, " And I dare say
they w^ere too many." One remembrance I cherish is
of a day at the earlier Hall, when I was Dean, and (in
King's absence) had to take the Chair. On one side of
me sat Westcott and Lightfoot on the other, and a most
characteristic talk they had about aK-qvo^i in 2 Cor. v. 1."
In January 1907 he paid a short visit to Rome, and
wrote a long account of it, showing that to him Rome is
still " the city of the soul." " The heart as wxU as the
300 THE LIFE OF BISHOP MOULE
mind is still stirred sometimes to tears of indescribable
sensation by this wonderful world of history and power,
with its strata, so to speak, of periods, primeval, regal,
republican, imperial, papal and modern, often (like the
strata in geology) twisted in upon one another in be-
wildering and interesting confusion."
On his way to Rome for this visit he says, " I occupied
myself with a translation, from the Georgics, on a train
journey across Virgil's own plains of Lombardy, then
covered with snow." The translation extends to
fifty-four spirited lines, and was printed privately on a
sheet with another translation from Statius,i descriptive
of the country seat of his friend Vopiscus at Tibur, now
Tivoli. The Latin lines had been inscribed on a small
marble tablet in the balcony outside the Divinity
Professor's house in the College at Durham, placed there
by a former occupant of that Canon's stall, because the
poem, in its picture of the Villa by the Anio, " happens
1 From Statius {Silvce, I. iii. 13-23).
" O LoNGUM memoranda dies ! quae mente reporto
Gaudia, quam lassos per tot miracula visus !
Ingenimn quam mite solo ! quae forma beatis
arte manus concessa locis ! Non largius usquam
indulsit natura sibi. Nemiora alta citatis
incubuere vadis ; fallax responsat imago
frondibus, et longas eadem fugit unda per umbras.
Ipse Anien — miranda fides — infraque superque
saxeus, hie tumidam rabiem spumosaque ponit
murmura, ceu placidi veritus turbare Vopisci
Pieriosque dies et habentes carmina somnos."
(In English.)
*' O Day to memory dear ! O splendid prize
For well-pleased thought ! O wonder-wearied eyes !
The soil how genial here ! How fine the skill
Which leaves each charming spot more charming still !
Where to herself is Nature kindlier seen ?
On the swift river, lo, the woodlands lean ;
Bower smiles to bower — the features to the glass ;
Smooth waves unbroke o'er long reflections pass.
Anio himself (admire the loyal God !)
Transfigures here the temper of his flood ;
Below, above, he roars from rock to rock,
But hushes now his anger, foam and shock ;
As loth by day our Poet's peace to alarm,
/ Or break the tuneful dreams that e'en his midnight charm."
THE SCHOLAR BISHOP 801
to give a charmingly true aecoiint of the view from that
balcony over the woods and waters of the Wear."
" I have used," he writes, " two English metres to
represent originals both written in hexameters. That
noble metre, as clastic as it is strong, seems to invite now
one English equivalent, now another; according to its
use by Latin poets of widely different genius and of
periods quite as distinct as those of Milton and Pope in
our literature."
And to Mr. E. M. Oakeley he writes :
" June 15, 1914.
" There is a mysterious balance about Virgil's rhythm,
which sometimes seems to want the most dignified sort
of * heroic couplet ' to convey it. But for a continuance
the rhymeless rhythm is the true thing."
Dr. Butler sends him a copy of his Translations into
elegiacs. The Bishop, apologising for delay in reply,
says :
" You will have said to yourself, ' Poor fellow, his
literature must be nearly confined now to reading and
writing letters from (and to) more or less aggrieved clergy.
He looks at my Camence with longing but helpless eyes,
waiting for the leisure in which alone they can be really
hearkened to.' So it has been. Yesterday the quiet
hour came, and I was able to read with quiet delight,
and a sense of pure recreation, your perfect verses."
A year later the Bishop had to face a month in a
Nursing Home in London, and in writing to Dr. Butler
he speaks lightheartedly of the " gravity " of the
occasion, which he desires humbly to approach ev ©ew.
Then he thanks him for a book :
" I take it with me as a spiritual guide. If all goes
well I look forward, in the month I am probably to
spend under the rule of nurses, to a feast of quiet
reading, unwonted luxury. I am taking some books
highly unecclesiastical, e. g. Thackeray's two Antho-
logias, Greek and Latin, and Joseph Andrews, an
eighteenth-century classic I have long desired to read.
But books of a very different sort go too. Yours will
302 THE LIFE OF BISHOP MOULE
be treasured among these. Above all I hope to get
some very quiet hours over the Bible."
He says also in this letter, — " It will be pleasant to
be just told what to do and what not." He was treated
as an ordinary patient, and answered to the name of
" Number Three." Feeling convalescent he happened
to stand up, when to his amused surprise came a decisive
word of command from the nurse, " Sit down, Number
Three ! " When he told this story to the Bishop of
Wakefield at York, Dr. Eden sent him this poem, to his
great delight :
THE ENTHRONEMENT OF TERTIUS, 1915.
{The footnotes are by Bishop Moule.)
^ " Upon his terraced garden path he stood
And viewed his Park, his Beerhouse, and the wood
That chmbed above the river to the plains ;
And thought how much of glory still remains
To that exalted throne above the Wear ^
Wliere 'twas his lot the Church's rule to bear.
Back flew his thoughts : in peace Northumbria lay,
Owning the Bishop's undisputed sway.^
The fleeting shadows played on Cheviot's sides,
And Breamish ^ rolled his pebbles ; and the tides
Had girdled Holy Isle from night to morn,
And swelling chafed the pinnacles of Farne.^
There, mounted on his charger, sword in hand,
Sat ^ Antony, and guarded all the land.
Then changed the scene : in Auckland's castled halls
The learned Joseph ' mused ; and planned his walls,
And drank his coffee ; though his heart was sore
For England's faith, which was not as of yore.
For men, whose pleasures bred their pallid doubt,
Had thought by argument to leave Christ out.
Then as God gave him wisdom he wrote down —
Nature and Revelation are of One.^
1 A pretty word picture of the view from our garden walks;
a much-loved early promenade of mine, before chapel and
breakfast.
2 The Wear flows at the foot of the rock where the Cathedral
stands.
3 The medieval Bishops had almost royal authority within
County Durham : a shadow of it lasted to 1836.
* A Northumbrian River dear to anglers.
^ Islands near Holy Isle : Cuthbert died on one of them.
« Anthony Bek, Warrior Bishop, thirteenth century.
' Bishop Butler, of the Analogy. His coffee-pot is still used
in the Castle. He loved building, hence " his walls."
^ A good summary of Butler's great argument.
THE SCHOLAR BISHOP 303
So in jirocession all the stately thronfr
Of princelv Hishops socmod to puss along :
Hiiry and Ilatlicid, Skirlawe, Fox austere,
And AVolsey, Tunstall, Hut ton, all appear; ^
And gentle Cosin, open-liandeci Crewe —
Statesmen and builders, learned men and true.
Till, at the last, two Cambridge scholars came,*
Of noble mind and European fame.
Like them, with double honours,^ he was sent,
A stranger from the South — but well content
To learn and love the true and tender North,
To train their souls, and find their sterling worth.
(Yet ui his humble mind he hardly knew.
Third of that line, he would be princely too.)
But in Life's eventide the storm began
That tried his spirit and revealed the man.
'Twas his to drink the common cup, and come
Prostrate and helpless to a Nursing Home.
One touch of humbling sickness, and I see
This Prince of Church reduced to — Number Three I
Vain here to vaunt a mitre or a pall,
Peasant and peer are numbers, that is all.
Yet more : when waxing strong he stands erect
(As pleading to be treated with respect),
A gentle maid* in Nurse's cap and gown,
Whispers (but firmly), ' Number Three, sit down I *
No question then : the categoric ' must '
Demolishes all pride and pomp in dust.
He in whose presence curates trembling stand
Perforce obeys that voice of mild command.
Tertius enthroned upon his bed I see,
A mere obedient nonentity.
And yet, perchance, for those whose eyes are clear,
'Tis not the highest throne that crowns the Wear.
For, musing on the scene, methinks I see
The only greatness is humility.
Not swords and chargers, not the pride of place.
Nor lineage, nor learning's gentle grace,
Nor lusty strength — though God these gifts impart —
Are half so noble as a childlike heart.
And he who fain would win this princely mind
Must as a little child his kingdom find,
As did the ruler of this ancient see.
Content an miknown Tertius to be."
" G. R. W."
1 Bishops of the centuries from 14th to 18th.
- Bishops Lightfoot and Westcott, my two pre-eminent
predecessors.
3 Not quite correct ! [Yes ! 1. Classical Tripos. 2. Theological
Prelim. — Ed.]
* Shall we say rather " A lady kind, or strict " ? (It was
not a whisper, but a decisive word of command !)
304 THE LIFE OF BISHOP MOULE
Scholarship and fun met suddenly one day. He was
told how Bishop Lightfoot would allow himself to be
involved with his students in the age-long question
whether a pie or a tart was open or closed, and a new
student attempted to closure the debate by " the well-
known saying in the Classics, Tars est celare tartem.'^
" Oh ! " cried Bishop Moule, with an indescribably droll
look, and a voice of mock pain and real pleasure, " Oh !
I wish I had said that ! "
The following are extracts from letters to Canon
Cruickshank :
" Your love of Euripides greatly interests me. I
have always delighted most in Sophocles, particularly
in the great Theban plays. But I am sure there are
glories in Euripides far more than I have seen yet.
Milton was at one with you about him. Yet Samson
always seems to me Sophoclean.
" Your remarks about Homer and Virgil are extremely
interesting to me. I own that all my life I have more
perfectly delighted in V. than (dare I say it ?) in H., and
in these my latter days I find an almost inexpressible
pleasure in parts of the Mneid, in their absolute per-
fection of expression in the way of tenderness and dignity
and their constant hint of the author's meditative insight
into the pathos of life. I don't mean to endorse Voltaire's
epigram, but it has a fragment of truth : ' Si Hom^re a
fait Virgile, c'est son plus bel ouvrage.' I have lately
read with admiring pleasure. Sir T. H. Warren's poem,
' The Death of Virgil.'
" Thank you for sending me Mackail's lecture on Pope.
I have read it with the greatest interest, and indeed
admiration. I think I told you how from very early
days I have been quite a Popian adherent. Two
points only occur to me as inviting very modest criticism :
both in connection with M.'s notice of the almost silence
of lyric poetry at Pope's era. One is that he does scant
justice, I think, to the grandeur of some of the hymns of
which he speaks as a ' last trickle of lyrical work.'
Some of Watts's, C. Wesley's and Toplady's (a magni-
ficent lyric is the latter's piece inspired by Rev. vii.,
but then it came quite twenty years after Pope, I think)
are very noble lyrics surely.
THE SCHOLAR BISHOP 305
" Then I think he too absolutely deprceiates Pope's
own few lyrics. His twelve-year-old poem, ' Happy
the man,' is truly Horatian. And ' Vital Spark ' seems
to me really beautiful."
His speeches and articles on English poets when he
was l^ishop, with his fine taste, exact knowledge and
eager enthusiasm, rivet attention. The following is an
extract from the opening of a speech on Milton :
" In our language we have, by the admission of modern
continental students, perhaps the most perfect organ
for the expression of thought ever given to man. And
its power has been singularly illustrated in the record
of our poetry. It is remarkable that it should be so,
for the Englishman is not commonly credited with
imagination or far-seeing temperament. And poetry
implies that sort of writing which demands not only a
rhythmic beauty in the phrase, but a certain subtle
excitation in the thought behind the phrase, which is
akin to what responds in us to the mysterious spell of
music. Well, our race, against all probabilities a priori,
has, as a fact, for all its workaday character, produced a
poetry which I dare to call the most magnificent
phenomenon among the poetries of the world.
" I know something of Greek and Latin poetry,
something, though mainly in translation, of Italian
and German, and I venture to say that the Muse of
England has produced in toto a more wonderful wealth
of power and beauty than ever there. From Caedmon
(seventh century) to Tennyson (nineteenth century),
what a wealth it is, to name only Chaucer, Shakespeare,
Spenser, Milton, Dryden, Pope, Gray, Cow^per, Burns,
Scott, Wordsworth, Southey, Coleridge, Keats, Shelley,
Byron, Tennyson, Browning, W. Morris, Arnold, and a
whole galaxy of lesser but luminous names behind them.
" And Milton shines all but supreme, by Shakespeare's
side. . . . Paradise Lost, one of the supreme poems of
the world, was dictated in his blindness, sitting in an
arm-chair. It moves among angels and archangels
and all the company of heaven, yet never with an
effort ; often with a beauty and tenderness as w^onderful
as is the greatness, the sheer magnificence, of its majestic
metre."
306 THE LIFE OF BISHOP MOULE
The peroration of this speech gives a Uving and vivid
portrait of Milton :
" This pre-eminent, intellectual and artistic luminary,
this wonderful combination of the man of intense
creative genius with the man of unwearied studious
industry, is beyond parallel ; the man of wide patriotic
outlook, with the seer into heaven and hell; the stern
and even proud censor of all that is not only wrong but
ignoble, with the friend whom younger men loved to
gather round; the accomplished student of pagan
Greece and Rome, with the profound believer in the
revelation of the Bible ; the Puritan in his hatred of all
that was licentious or tyrannous, while sensitive as any
Cavalier to the charms of art, of beauty, of music, of
an almost boundless culture."
A still grander picture of the poet is to be found in the
Bishop's superb article in the Churchman, December
1908, p. 711. It would be vandalism to attempt
quotation from these eight most brilliant pages, but
they should be read by all lovers of Dr. Moule, for they
reveal in him " some sparks of a kindred genius." He
actually takes you into Milton's mind and heart and
lets you watch the man " thinking himself into the
Bible " with all his store of classic knowledge as his
mould of thought. He deplores the fact that Milton is
nowadays more " read about than read," and tells
how his own early home training in Milton helped his
development.
In Durham Abbey on Founders' Day (January 27),
as revived by Dean Henson, Milton's paraphrase of
Ps. cxxxvi., " Let us with a gladsome mind," is sung
by the assembled chapter and choir in a procession all
round the great Cathedral. Six special verses were
added by Bishop Moule, which show how much he had
caught of Milton's inspiration :
" He of old, like shepherd kind,
Did in the waste our fathers find ;
For his, etc.
Here he sped, their want to feed,
Christlike Aidan, good at need,
For his, etc.
THE SCHOLAR RTSTIOP 307
And to bless a later Ijour,
Cuthbert's spell of love and power,
For his, ete.
He bade his men a temple rear
Hoek on roek, by winding Wear,
For his, etc.
Vast and fair, a matchless frame,
Through nine ages still the same.
For his, etc.
Outward sign of heavenly truth, —
Christe's Lore hath Endless Youth,
For his, etc."
To his friend, Mr. Oakeley, he writes :
" No one before Milton wrote ' blank verse ' (strange
term !) aright, and after Milton no one like Cowper, who
me judice commanded it to perfection. He was a rare
person, unless I am wrong. He also had the very
spirit of Horace in him. And then he could touch the
Christian harp in some of the purest and most noble of
hymns."
He also wrote a valuable paper on Cowper, in which
he records an important tradition that must be handed
on here. Cowper, as is well-known, was constantly
oppressed, holy man as he was, with an awful conscious-
ness that God had eternally cast him off, the most
awful type of mania. At last it was removed, but only
at the very last ;
" I possess a precious tradition of Cowper's last half-
hour, on his death-bed at Dereham. His nephew, John
Johnson, told the story to William Marsh of blessed
memory (afterwards Dr. Marsh of Beckenham) some
eighty years ago. Marsh told it to his daughter, my
saintly and venerated friend. Miss Catherine Marsh,
who told it a few years ago to me.
" Cowper lay in extreme weakness, dying; there had
not come to him one gleam of hope, and now he was
mthout power to speak. Johnson (' Johnny of Norfolk'),
his nephew, was watching by him, and with thoughts
strongly tempted towards a blank infidelity, by the
sight of such goodness seemingly so deserted. But now,
on a sudden, there came a change. The dying face was
irradiated as with a surprise of joy, ' unspeakable and
full of glory.' William Cowper lay speechless, motion-
308 THE LIFE OF BISHOP MOULE
less, but enraptured, for the last half-hour before the
ceasing of his breath. Then did the nephew clasp the
dead man's Bible to his heart, saying, ' His faith shall
be my faith, and his God shall be my God.' "
Thus after seventeen years of spiritual despair
this true man of God, as he crossed the threshold of
death and entered into life, experienced and exhibited to
his hesitating nephew the profound truth of his own
pathetic hymn :
Blind unbelief is sure to err,
And scan His work in vain ;
God is His own Interpreter,
And He will make it plain.
Bishop Maltby, preaching before the newly-founded
University of Durham in 1837, is said to have taken as
his text, " Canst thou speak Greek? "^ But Dr. Moule
was no Greek-play Bishop. In his sermon before the
same University on " The Christian Student and his
Mind," he revealed the motive of all his own scholarship :
" The Holy Spirit of Wisdom and Understanding is
the Author of the Intellectual in man : the Soul, whisper-
ing to the Intellect its suggestion of a godly fear, bids
it look upward, as from its knees; and assuredly it
loses neither in range, nor in vision, nor in truth of
vision for that look."
1 See Acts xxi. 37.
CHAPTER XI
THE MAN HIMSELF
Multitudes all over the world who love him as a
teacher will be glad to know something of Bishop Moule
in his personal and private life.
Foremost of all they should consider well the noble,
life-like portrait of him by his successor, Dr. Hensley
llenson, uttered in his enthronement sermon — a sermon
that, apart from the reference to himself, would have
gladdened the heart of Dr. Moule. As Dean and Bishop
they had worked together on the most cordial terms :
" As I take up the great office which my predecessor
has invested with the unearthly charm of personal
sanctity," said the new Bishop, " it needs not that I
should remind a great assembly of Durham folk of his
many claims to their respectful and affectionate remem-
brance. None could be brought into personal contact
with him without percei\^ng the dominance of purely
religious influences in his character, speech and manner.
He was naturally gentle and gracious, but these good
gifts of temperament had been hallowed and exalted by
personal piety. It is natural to apply to him that pro-
found and luminous phrase of the Scripture, ' He walked
with GodJ To the rich and varied tradition of this great
See he has contributed the memory of a sanctified
character, unworldly and yet most winning, which drew
men's homage by the subtle powder of the Spirit, and
placed them under the beneficent coercion of transparent
goodness.
" There is much that might be truthfully and fittingly
said about the late Bishop. He was a fine scholar, the
master of a dignified and lucid style, one of the most
eloquent of English preachers. His knowledge of litera-
ture, ancient and modern, was wide, and his literary
judgment sound and discerning. But these gifts,
309
310 THE LIFE OF BISHOP MOULE
natural and acquired, were wholly subordinate to the
master purpose and business of his spiritual ministry.
It has been given to few men to wield so large an
authority as a director of souls. His devotional writ-
ings, both in verse and prose, were read and treasured
by multitudes who had never heard his voice or seen
his face. When I was in Sweden a few weeks ago, I was
assured that some of these writings, translated into
Swedish, were widely read by religious people in that
country. His Evangelical convictions he maintained
without compromise, and expressed them without bitter-
ness. No man could doubt either the strength of his
faith or the largeness of his charity."
Dr. McCullagh, his medical attendant at Bishop
Auckland, writes :
" He was a man of extraordinary physical vigour,
with a chest measurement some inches above the
average, and his muscular development was very good.
He was a fast and enduring walker, and I often noticed
how springy was his gait, and how easily he vaulted the
rail fence at the golf links in the park. For a few years,
under the tuition of his Chaplain, Mr. Eddison, a scratch
man, he played occasional games of golf, and with more
time and practice he would have become a good player.
Up to the end of his life he retained his muscular strength,
and regularly practised gymnastic exercises. He never
had any of the ordinary signs of old age ; his eyes were
always bright and clear, and his skin and complexion
were those of a man of less than middle age. In tem-
perament he was cheery and buoyant. Fits of depression
would come like a cloud sometimes, but soon passed
away. Otherwise he was a thorough-going optimist.
He was very easy of approach. Several of the poor
clergy were regularly helped by him."
As a young man at Cambridge he had been an expert
strong swimmer and used to row in his College boat.
In later life he rode a bicycle, and kept to it when he
could, after he became Bishop. He was very particular
about regular exercise, and often maintained that he
owed his good health in later life to the habit of daily
walking till he had broken out in perspiration. To the
THE MAN HIMSELF 311
end, if he had only a short time for exereise, he would
walk very quickly, or run in the garden, or up and down
the steep hill in the liall meadow. And his testimony
that he eould do the full work of life at seventy-four,
thanks to Mullcr's exereiscs, loomed large on the adver-
tisement page of Punch, to his great amusement.
lie kept a euriously mcthodieal Diary. A thiek
octavo book, with two columns to the page, was divided
into four spaces, in which four years ran parallel right
through many volumes. Thus on any given date he
could see at a glance what happened on that exact day
on the four previous years. The space for each day,
scarce two inches square, is filled with minute careful
writing. He noted the weather, and often his observa-
tions of the stars, etc., as well as business and family
affairs, and war news, and constant notes of spiritual
Hfe.
His life was very full, but he was never hurried, chiefly
because of his extraordinary regularity.^ His day began
on the stroke of 7 a.m. Before 8.30 chapel he always
had a time of devotional Bible reading in the study,
followed by a time of prayer, walking up and down
the North Walk of the garden. Often when it was cold
or wet he would come round to the chapel door with his
grey shawl round his shoulders, sometimes powdered
with snow. This early morning " walk with God " was
most characteristic. Canon Lillingston recalls among
early impressions, in 1887, at Ridley Hall, " the sight of
Mr. Moule walking in his garden every morning from
7 to 7.30 a.m. with eyes closed, and a shawl on his shoul-
ders, saying his prayers." The silence of nature helped
him in his devotions, and he found he could pray best
as he walked. He also found it an aid to thought and
meditation to speak aloud to God in prayer.
Thus, morning by morning, he went through his
thirteen Rural Deaneries, taking one each day, and
^ In this he was greatly assisted by his most methodical chap-
lain, the Rev. E. H. Maish, to whom he refers as " the best helper
I ever had."
312 THE LIFE OF BISHOP MOULE
mentioning every one of his clergy by name in fervent
prayer, as he paced to and fro in the old-world garden
path, bordered with alternate rose and lavender bushes,
planted a century ago by one of his predecessors. A
new fragrance now haunts its pleasant shade. As
Magdalen prides herself over Addison's Walk at Oxford,
and Pembroke cherishes the lingering memory of Ridley
in her " Orchard " at Cambridge, so henceforth Durham
will love to gaze with wistful, unforgetting eyes along
" Bishop Moule's Walk " (which was also " Bishop
Butler's Walk ") in Auckland Castle garden.
Another great secret of his saintly life lay in his
ceaseless devotional reading of the Bible — apart from
his work at it as a student. It was his practice to retire
in good time and to rise early to read it in private. Like
Bengel's midnight watcher, we would fain " wait behind
the arras to see the saint alone with his God." He
lets us into his secret in his little tract on reading the
Bible : 1
" A friend wrote to me, ' she often found the Bible
dull.' I quite understand. Ay, I have often felt so
myself. ... It may easily become mechanical, so we
must not let ' reading a portion ' run by itself. We
must look also from other sides at the interest and charm
of the Bible. It took centuries to produce, longer than
from King Alfred's days to our own King George's.
Its parts are quite different, yet it is one. Great lines
of thought run through it, the same in essence always,
about God : man : sin : judgment : mercy : about this
world, and a world unseen.
" Remember it (the Old Testament) was Christ's Book.
It will help you to go to it again, and always, with a
reverent and exploring curiosity, to remember that this,
alone of all books, was read, quoted, trusted, honoured,
loved by our Lord Jesus Christ.
" My life is a full one, but I keep time sacred each
morning for some careful reading of the New Testament.
I use a large copy, and I keep a pencil in hand to make
notes in the margin, or to draw lines of connection across
the page. I don't make it a duty to read a fixed
1 Heading the Bible, Everybody's Booklets, No, G. H.T.S,
THE MAN HIMSELF 313
quantity, such as a chapter, but to read some portion
carefully, as it comes in order.
" At night with the Old Testament I do the same.
About two years on the average carries me through the
Book. ]My mother taught me to read it through, and I
have done it all my life, till my reading seems as natural
a thing in the day as my meals.
*' Such reading often has a direct and precious
spiritual power upon me. But at least it does this — it
makes me intimate with the Bible in its largeness; it
secures my familiarity with its general spirit, and, so to
speak, with its dialect, and it promotes, of course, my
ease and rapidity of reference, so that much oftener
than not I know at once where to turn for any passage.
" There are other w^ays to find the charm and interest
of the Bible. ... I commend from my own experience.
Narratives often get a wonderful vividness by para-
phrasing them into your own language, as is done in
Dr. Weymouth's New Testament in Modern Speech.
But I strongly advise you to do the paraphrasing for
yourself. You will be richly repaid in a greatly in-
creased sense of the living reality of the passage. But
take care the alteration only affects the phraseology,
leaving the sense absolutely unchanged.
" Another method : from my own experience. Use a
little imagination, and say, ' I will suppose this Book
has only just been discovered, a new and unexplored
treasure. I wdll see what it has to say about God, about
the soul, and sin, and pardon, about mercy and judg-
ment.' If it is an Epistle, ' I will work out everything
it has to tell me about the Lord Jesus Christ, as if it
were new information about Him.' Personally I have
found this a very helpful w^ay of reading. Many years
ago I got much interest, and light, while putting together
out of the Epistles all the notices or hints they give of
the life of the Lord Jesus in His sojourn upon earth. I
was delighted to find how much I could thus collect ;
it amounted almost to a fifth Gospel on a small scale.
" Do you realise how, practically, w^e owe to the
blessed Book, and to it alone, all we really know about
the Lord Jesus Christ, and all the truths of His great
salvation? For all our certainties concerning the
historic and glorified Christ we fall back always ultimately
on the Book.
314 THE LIFE OF BISHOP MOULE
*' That Book, to be sure, is no substitute for Him.
. . . Greater even than the Written Word is the Living
Word. The soul's vital touch and union with the Lord
is direct, mystical, ineffable, it is ' in the Spirit.'
" And the old famiUar Gospels, as He becomes in-
creasingly my all, so far from seeming too famihar to
be interesting, are always proving to me more alluring.
In the course of my life I dare say I have read them all
over attentively at the very least fifty or sixty times.
But when I come down of a morning to my reading I
find myself often opening the pages with the question
asked in reverent simplicity : ' What is to-day's news
from Palestine ? '
" Yes, indeed, the story is in no fantastic sense like
* news from the Front,' of that campaign which He Who
loved us and gave Himself for us fought and won against
the whole forces of darkness.
" As I thus read the dear sacred pages first spelt out
at my mother's side, not only their holiness and divinity
come over me anew, but their profound interest and
charm. . . .
" And then I reflect, with a much moved soul, how on
that real ground really stood and walked and worked
the real, the infinitely real, Lord of the Blessed Book.
" And He is mine."
He says all this again in few words to Peggy Tulip,
who had won a Bible as the Good Conduct Prize he gave
each year to the Girls' High School at Sunderland :
" For me, my Bible seems more wonderful, more
living, more full of messages for both to-day and the
eternal to-morrow, every time I finish it again — as I
do about every two years.
" I am seventy-eight to-day. But it seems still not
long ago when my mother taught me to read the Bible.
Here in my study I keep her Bible — almost falling to
pieces with age." — December 23, 1919.
His delight in children has left us with many a pretty
story. Soon after he became Bishop, when over sixty,
he played a game of hockey in his episcopal gaiters with
some young friends, and did it with great zeal and
vigour, and in the last August of his life he competed
THE MAN HIMSELF 315
with a boy of twelve at a game of dueks and drakes and
beat him.
He is robing at All Saints' Vicarage, Monkwearmouth,
and hears that the children, gone to bed, are anxious to
see him in his robes. Two tiny mites had crept out of
bed and peeped over the banisters. Down they had to
come, for the Bishop sent for them. He took them on
his knees and counted their pink " toties.'*
Three small persons in Auckland took great interest
in " Ish," as they called him. When they heard of
Mrs. Moule's death they prayed that he might soon join
her in heaven. The Bishop wrote that he was much
touched by the " dear little intercessors' request for
'Ish's speedy translation."
They told him in a letter about their visit to the Zoo.
He answered, " I am very fond of the Zoo myself. I
particularly like looking at the lions and tigers and
panthers, and I'm sure they like looking at me exactly
as hungry little street boys like looking at the nice things
in a confectioner's window, and only wishing they could
eat them."
Margaret, who " wanted to know why he was made
Bishop " in our first chapter, has a sixth birthday, and
gets a poem " from her Bishop."
" Some gentle touch my memory pricks,
Some whisper speaks Hke watch that ticks,
' To-morrow Margaret is six.'
So let me find my pocket pen,
Put on my thinking cap, and then
Greet Margaret, again, again.
God bless you, child, and make your Day
A golden milestone on the way
By which you travel, good and gay :
Gay with the joy of home and love.
Good by the Grace of God above.
As robin brisk, and kind as dove ;
Through glad obedience learning still
That nought with light our lives can fiU,
Like self forgot, and loving will.
But now your Bishop's pen will rest ;
Short poems are the Birthday's best ;
With my poor Blessing, dear, be blest."
316 THE LIFE OF BISHOP MOULE
And his great-niece Joyce Barton is the proud possessor
of several letters :
" I am so pleased you call me your own Bishop, I
ought to be down in the Clergy Lists as the ' Bishop of
Durham and Joy.'' How splendid it is of your dear
father to go patrolling at night. You say it's ' to see
no German ship lands.' Think if it did, the great mis-
chievous thing, and came stealthily creeping up the
hills, and tried to carry off Joy. I'm sure it would not
have a chance. Father would catch it on its wicked
way before it was out of the water."
" July 24, 1915.
" My darling Joy,
" I love your letter, and I love the texts, they
will be fastened up in my room; God will talk to me
through their sweet words and your love.
" Let us thank Him and bless Him that dear Aunt
Mary has now been ten whole beautiful days in the house
of the Lord Jesus. And as she is with Him, and He
with us, she is with us too, is she not?
" I am your own Bishop,
" Uncle Handley.
" Give my true love to your father and mother, and
take a quantity for yourself."
He had a very accurate and retentive memory, and
when with literary people he often quoted freely from
the classics or poets. On long walks he often repeated
poetry from some favourite author, as he tramped mile
after mile, and to the end of life he kept his mind fresh
and supple by constantly learning more. During the
last year or two he was studying Italian grammar and
learning by heart almost every day. In July 1916 he
wrote to Mr. James, a Cambridge contemporary, and
former Master at Eton :
" I have within the last two years got the 119th Psalm
by heart (I can't be always sure whether statute, or
precept, or judgment is the word). It is a great KTrj^ia,
I find : infinitely remote from monotony, rather impress-
ing the soul by a constantly varied iteration of the two
ideas, the Word and the Will."
THE MAN HIMSELF 317
He met anyone's trouble witli a sympathy and insight
whieh touelicd the source of the trouble with unerring
instinet and a faith which lifted it at once to a higher
sphere, sometimes dispelling it at once, and always giving
new courage. This was because he was no saint who
knew no temptation, but the far greater saint who was
constantly tempted; and overcame. Those who only
knew him slightly thought he lived in an atmosphere
of calm and peace that was rarely ruffled. In reality
he was extremely highly strung and naturally irritable.
To the end of his days he knew and felt this weakness.
That he conquered was shown by the increasing serenity
of his face as years went on. One Chaplain writes,
" He was a man of quick temper, whieh he kept under
control. If he spoke irritably or sharply he would most
humbly apologize in the most touching way." Another
says, " He was such a gentle, loving nature that I have
never forgotten the surprise he once gave me by the
vigour and strength that flashed forth over some apparent
want of courtesy that had been shown to Mrs. Moule."
His joy in music w^as very great. Mrs. Moule's play-
ing, and latterly his daughter's singing, rested and
refreshed him. He never gave much time to the study
of music himself, but sometimes he w^ould play from
memory on the Chapel organ, or on his harmonium, and
he composed several hymn tunes at various times.
Evidences of his keen sense of humour have been seen
in most of our chapters. Mr. Causton, his flrst Chaplain,
writes :
" I remember lighting upon a copy of Verdant Green
at a wayside station, and I used to entertain him during
our journeys by reading extracts, and many a laugh he
enjoyed over the humorous bits."
A Roman Catholic lady WTites :
" I knew him in his home and daily life as a ' servant
of Christ,' a title he delighted in. His scholarly attain-
ments and Evangelical views made me a little afraid
of him, but his great simplicity and modesty soon put
me at my ease.
318 THE LIFE OF BISHOP MOULE
" We had most interesting talks in the park. In
addition to the great attractiveness of a scholar's mind,
he had great insight and understanding of a point of
view opposed to his own. In fact he would sometimes
use an illustration of such a view that was like a flash
of light in a dark place. Our talks ranged from Higher
Criticism to the Fathers of the Church, from British early
Christianity to Irish monks."
Of a later visit she writes :
" It was a time of great and charming intimacy, one
of life's oases, that one travels back to in moments of
discouragement. I realized his great piety and fine
qualities. I shall always think of him under the designa-
tion he liked best, ' Gilla-christ.' The words he used
to me when I was leaving are the most encouraging I
have ever known."
Mrs. Booth-CHbborn, of the Salvation Army (called
La Marechale in France), was a great friend of the
Bishop :
" My visits," she writes, " to Auckland Castle cover
some ten years, and will ever shine out in my memory
as times of refreshing for spirit and body. There I
realized the Communion of Saints. One could not but
be struck with the Bishop's profound humihty and
spiritual knowledge, while his childlike simplicity and
joy in the Lord uplifted and rolled away care."
She attended one of his latest Confirmation services :
" He preached on ' I am Thine, save me.' I wished
every young man and woman in England could have
heard that sermon."
She had many letters from him, in one of which he
gives a definition of " patience," as " the soul's persist-
ence in submission and trust ' under the mighty hand.' "
He was the first Bishop of Durham to possess a motor-
car. The Austin car he bought in 1908 carried him well
over 100,000 miles, and was in use to the end. The
car made a wonderful difference. He could visit out-
lying corners where the clergy had seldom seen a Bishop.
THE MAN HIMSELF 319
He could stay late to the end of meetings regardless of
trains. He eould get home the same night, having a
thermos flask and sandwiches to refresh him on the way.
Mr. David Hubbins was eoaehman and chauffeur all the
Bishop's time. He knew the map of the county from
A to Z, and made himself at home everywhere. He has
been know^n to be left in charge of a large Vicarage while
the whole household went to the Confirmation. Once
he found that the Vicarage cook had her home close to
Auckland, and wanted to go and see her mother. He
suggested that she might be allowed to ride in the car.
As soon as the Bishop heard he consented readily, —
"Would she not ride inside with him?" But Nellie
was shy and sat by Hubbins. When they came to the
corner of the pit-row the car stopped, and out jumped
the Bishop to open the door to the maid. Next day in
his letter to his hostess " he hoped that Nellie had not
caught cold."
" No man is a hero to his valet." So it is said, but
see what Mr. Alexander, " Ernest," his faithful butler
and close companion as body servant, writes at the close
of his diary of the visit to Windsor and last days at
Cambridge :
" It will always be an everlasting and thankful
remembrance that I shall look back through the years I
lived in his service, from October 5, 1905, to 1920 (nearly
the full time he was Bishop). He was always the same
kind, loving and gentle master, nay, shall I not say
loving father to his household, for he certainly was
all that to me. W^hen my own father passed away in
1913 I shall never forget during the three weeks I nursed
my father, how the Bishop through the busy Confirma-
tion duties would wTite to me every other day, and
what a help and comfort those letters were to me and
mine during those dark days we were passing through.
Again in August 1913 he wrote a fatherly letter to me
upon my marriage. I shall always thank God for all
the Bishop has been to me, and for the many happy
years spent in his service, and for the great privilege
of being in such close touch with him through his illness
to the last."
CHAPTER XII
THE BISHOP AT AUCKLAND CASTLE
None of his predecessors entered into the historic
associations of Auckland Castle more than our Bishop.
Lightfoot was said to have " caused a resurrection of
the Northern Saints " by his " Leaders of the Northern
Church," by dedicating many of his forty-five new
churches to their memory, and by the windows which
he placed in Auckland Chapel.
And his pupil and successor, in a little book ^ dedicated
" to the dear and venerated name of Joseph Barber
Lightfoot," has so peopled the old home in imagination
that it seems enchanted ground. Writing as though
sauntering round, and through it, with friends, he tells
its history in conversational style. The various parts
of the building recall great names, and threaded together
they proclaim a noble continuity. Pages might be
quoted, but the tale is best summarised as a " Diary "
and a " Visitors' Book."
" The Diary " of the Castle through the Ages records :
A.D.
875. Probably the place was a Bishop's possession
older than the time of Eardulph, Bishop of
Lindesfarne.
995. Certainly Bishop Aldhun owned " Aclet," as it
was then called.
1183. The Boldon Book describes life in the Bishop's
Manor at Auckland.
1190. Bishop Pudsey built his Banquet Hall, now the
Chapel.
1 Auckland Castle (S.P.C.K., 1918), "the product of vacation
intervals " in September 1917, at his daughter's home, Curragh
Chase, Co. Limerick.
320
V
AT AUCKLAND CASTLE 321
A.D.
1283. Anthony Beck, the warrior Bishop, built a Chapel
(whose ground-plan can still be traced in
snow-time), and added dignity to Pudsey's Hall.
He also built the great '' Common Room,"
now the State Room, and kitchen beneath.
1300. The three-storied part in the centre contains
rehcs of medieval Bishop's rooms.
1346. Bishop Hatfield first calls it Auckland " Castle '*
instead of " Manor," when the Scots were beaten
at Neville's Cross. " Possibly the new name
was suggested by war conditions."
1400. Bishop Skirlaw built " Scotland," a walking
Gallery, with dungeons below for Scotch
prisoners.
1509-35. Bishops Ruthall and Tunstal built the Long
Dining-room and chamber below, now Library.
1523. The rushes, smelling like cinnamon, which fringe
the pond behind the Chapel, were identified by
Bishop Westcott as similar to those at Hampton
Court, known to have been planted by Cardinal
Wolsey to furnish the " carpet " for his banquet
room. This is the only link with the great
Cardinal Bishop of Durham at Auckland.
1647. The Castle sold to Sir Arthur Hesilrige, who
designed a complete structural revolution.
1660. Bishop Cosin transformed the Banquet Hall to
the present Chapel, built state entrance, etc.
1700. Lord Crewe built deer-house ^ in park, and erected
Father Schmidt's organ in Chapel.
1740. Bishop Chandler made "Scotland" into bed-
rooms.
1751. Bishop Butler built the Terrace Wall in garden,
and suggested the beautiful south rooms, —
1760 — which Bishop Trevor built. He also erected
the gateway with Clock Tower.
1791. Bishop Barrington, great educationist and in-
ventor of co-operative stores, built the stone
screen before the south front.
1888. Bishop Lightfoot restored the Chapel, with its
reredos, and wealth of windows recording the
1 Some pitmen, in Bishop Westcott's time, being shown this
deer-house, a beautiful sight from the garden terrace, " supposed
his Lordship had an ' occasional hcence.' " They could only think
of a beer-house !
Y
322 THE LIFE OF BISHOP MOULE
A.D.
history of the Saxon church, and arms of all
the Bishops since Pudsey emblazoned round
the walls.
1901. Bishop Moule transformed the servants' hall
(Ruthall's chamber) into a Library, and re-
stored and enlarged Father Schmidt's organ.^
" The Visitors' Book,'*' so to say, of the Castle contains
the names of —
King John, who occupied the house as his own during
the vacancy of the See in 1209.
King Edward III was entertained by the great scholar
Bishop, Richard de Bury, in 1333.
King Charles I, with Archbishop Laud, stayed here as
Bishop Morton's guest.
Coming to more modern times, the Bishop " loved to
recollect " that the present State room carpet,^ laid
down by Barrington, was trodden once and again by
Sir Walter Scott, ^ with whom Barrington, though
seventy-eight years old, rode on a spirited horse
towards Rokeby.
Queen Victoria, as a young Princess, slept in the great
State Room in the North wing, on a tour in the
North.
Bishop Crowther, the liberated slave, came among the
fifty-seven Bishops from beyond the seas, to
Lightfoot's re-dedication of the Chapel.
And in the Bishop's own time the Castle was honoured
by the presence of Queen Mary and her suite. He also
welcomed Bishop Oluwole of West Africa, King Daudi
of Uganda, and the memorable gathering of the Con-
tinuation Committee of the Edinburgh Conference.
^ Mr. H. S. Harrison, of the eminent firm of organ builders
(Messrs. Harrison and Harrison, Durham), in sending the note on
this restoration, at the end of this chapter (p. 331), remarks on
the Bishop's " dehght in music" and "keen historical interest,"
which prompted him to undertake it.
^ Lightfoot, coming as Bishop, allowed it to be sold, but bought
it back on learning its history.
3 Lockhart's Life of Scott, Chap. XXV.
AT AUCKLAND CASTLE 323
He sliowed with pride the bow-windowed ground room
in the South wing, that was Lightfoot's study, and also
his own, and the room above ^ looking out on the park
that was Westcott's, and the window whence the signal,
" five fingers held up," proclaimed to the vast expectant
crowd of miners that Westcott had settled the coal
strike of 1892.
To his keen delight, Dean Kitchin discovered that
the " Marriage of Cana " picture by Paul Veronese (one
of the many art treasures brought by Bishop Trevor)
w^as no copy, but the artist's own study for the great
painting in the Louvre. He has a word to say about
all the paintings, especially the collection of portraits of
the Bishops in the State Room, shorn of its grandeur
by Wyatt, but made better for the sound of music.
Among the many heirlooms he would point to the
large blue velvet faldstool used by Queen Victoria at
her Coronation in 1838. Maltby as Bishop of Durham
was her right-hand supporter, and the faldstool was
afterwards given to him. " I saw," says our Bishop,
" a singularly beautiful tribute here to the memory of
the glorious and beloved Queen; a miner's wife, to
whom I explained what it was, stooped over it as I
spoke, and kissed the cushion." And in the Chapel, so
full of associations of Northern Saints, he refers with
loving reverence and pride to the graves of " three
Bishops eminently great " : — Cosin's in the centre,
Lightfoot's at the foot of the Sanctuary steps, and
within a few paces the grave of Bishop and Mrs. Westcott.
This little book, which should be read by every lover
of Durham, is a perfect description of Auckland Castle.
But it also reveals the Bishop himself in his extraordinary
power of poetic imagination. Reminding us that the
present glorious Chapel was for more than five centuries
a medieval Banqueting Hall, he visualizes two scenes
in those far-off days so vividly that we almost find
ourselves part of the historic companies. Glancing up
at the arcades in the Nave, the same then as now, he
^ The present Bishop's study.
324 THE LIFE OF BISHOP MOULE
points out that the carving gets richer towards the
west, — so the present east end with its Sanctuary was
then the humbler end of the Hall : —
" We will imagine ourselves viewing it at two distinct
dates, the first between its building (by Pudsey) and
the episcopate of Beck [who altered it]. Let it be
about 1230, in the time of Richard le Poor." [The
Arches are the same as to-day, but one roof covers all
and rests on lower side walls. Under the western window
is the Bishop's chair of state under a fixed canopy on a
platform.] " In the centre of the vast chamber is a
brazier of charcoal fire — such as I remember in my
early days in the Hall at Trinity, Cambridge, with a
louvre above to carry off the smoke. The walls are
hung with curtains rich in stuff and colour.
• • • • • • ,
" So the Palatine sits at meat. His clerical and
military retainers and his guests are beside him and
before him, the honoured few at the High Table, the
greater number seated at long tables in the length of
the Hall. And the music makes the roof echo over the
animated scene, while the servants hasten up and down
with dish and flagon, trampling the rushes as they go.
" Now let us look again into the great interior, and
at a later day. A long hundred years have gone since
the first visit." [And Bishop Beck has come and gone,
having added dignity to Pudsey's Hall, by raising the
walls and side aisles, and leaving its masonry much as
we see it to-day.]
" It is the year 1336. Richard de Bury, once tutor
to the Prince who is now Edward III, is the present
successor of Aidan. To-day the illustrious pupil and
patron, on his way to the Scottish border, is his old
tutor's guest. We watch them seated in the Hall, at
noonday dinner, a banquet of solemn state ; the Bishop
in his great chair, his face alive with mental and social
charm ; the King, a man of four-and-twenty, placed at
his right hand. Edward looks his great part magnifi-
cently well, a regal figure of free and natural dignity,
crowned, clad in tunic, and super-tunic flowered with
gold. The bearded face is handsome, masculine, refined,
not yet shadowed with the melancholy of later years :
it is not yet the Edward of Crecy, a decade further on,
AT AUCKLAND CASTLE 325
whose portrait Morris has finely drawn in the Prologue
to his Earthly Paradise.
" The Hall is thronged with Churchmen and Knights
of high degree, the laymen gay with many eolours, and
quaint fashions of attire. The music swells and rings
above the feast.
• •••••
" So we quit the vast and thronging Hall, with all
due reverence to the brilliant host and mighty guest
within; closing thus our imaginative glance,
" through the waves of Time
on the long-faded glories they cover. ^^
Within the same historic walls the Bishop describes
very different scenes ^ :
*' Never, I think, have I seen the dear Temple full,
with a deeper emotion, than at three Garden Parties
(1910, 1911, 1913) for Aged Miners. From seven to
eight hundred assembled each time; and it is not too
much to say that each was an occasion of joy. And
the Chapel, far too small to hold all at once, w^as visited
by all with a sense of personal interest and possession.
Those who could find room at the hour of prayer seemed
to consecrate the place again by their spirit of reverence
and love."
Such being his home, and such the spirit in which he
played the host, let us watch Dr. Moule among his
guests. " The Chapel is the glory of Auckland," he
writes, and we certainly should first watch them as
they " took sweet counsel together, and walked in the
house of God in company."
The services there were a daily inspiration. Every-
thing seemed to combine to make the worship of God a
living reality : the age and dignified, simple beauty of
the building, the beautiful windows and carving, the
exquisite organ, and above all the Bishop's voice in
prayer and lesson always read by him, if present. He
would give, at times, a brief running commentary, such
as " ' Mammon ' is the world, with all its gain and all
^ Auckland Castle, p. 84.
326 THE LIFE OF BISHOP MOULE
its getting " ; or on St. James i. 13, " Let no man say,
I am tempted of God " — " God's temptations are trials,
Satan's temptations are baits ; " or on verse 18, " With
whom is no variableness," etc. — " He is not like the sun
which, as it rises and sets, casts a different shadow
upon the dial; with Him it is always noon." ^ Miss
Bothamley writes : ^
" The life at Auckland Castle was full of inspiration
and help, for the Bishop and Mrs. Moule were both
filled with the highest ideals of the use to be made of
such a position. The place was in the widest sense the
home of the Diocese, and the Bishop its true father in
God. While health lasted, and until the war made
much entertaining impossible, the house was rarely
without visitors, chiefly from the Diocese.
" At breakfast he was the leader in the talk, sometimes
serious, often merry, as he told anecdotes, discussed the
newspaper, or touched on subjects of interest. No
unkind gossip was ever heard, though there was constant
fun and laughter. . . . After dinner he always gave
himself up to his visitors, and put them at their ease,
making them feel they were wanted, and that he was
interested in what they had to say. He believed the
best of people, so, unconsciously, they were at their
best with him, and wanted to be so afterwards.
" In addition to the Ordination times and Quiet Days
and Retreats for Clergy, there were Quiet Days for
clergy's wives and daughters, when the Bishop gave all
the addresses.
" Social gatherings of all sorts were constantly held,
for clergy and their wives to stay a day or two, and
Drawing-Room Meetings for every kind of Diocesan
Organization. The Annual Sale of Work for Medical
Missions was a great institution, and Sales and Garden
Fetes often took place. Another special function was
the Annual Day for members of St. Peter's Guild of
Primary School Teachers ; and the Auckland Gathering
of Chaplains and Students from Bishop Lightfoot's time
^ Noted by the Rev. G. Foster Carter.
2 Miss M. H. Bothamley, Mrs. Moule's secretary and great
friend, has recorded her Recollections of Auckland Castle, 190.5-
1920. From her descriptive pages many sentences have been
taken for different chapters in this Memoir.
AT AUCKLAND CASTLE 327
was perhaps the most dcHglitfiil of all, when sixty or
eighty came with the spirit and freshness of student
days.
" To the students in his hostel he was a real father.
They breakfasted with him daily after Chapel, and
came to supper on Sundays. They were not all of one
ecclesiastical colour, and their temperaments were par-
ticularly varied, but all alike had unfeigned admiration
for him, and he took the utmost interest in each, — as
when he daily ministered at the sick-bed of one who
had a serious illness. He lectured to them once a week
as a rule."
The Castle also received the Continuation Committee
of the Edinburgh Missionary Conference. Dr. Eugene
Stock writes :
" The World Missionary Conference at Edinburgh in
1910 had issued in the appointment of an International
Continuation Committee, to carry on the influence and
work out the plans of that memorable gathering.
Thirty-five members were chosen, namely, ten each for
Great Britain, North America, and the continent of
Europe, and one each for India, China, Japan, South
Africa, and Australasia ; Dr. John R. Mott being Chair-
man and Mr. J. H. Oldham, Secretary.^ It was arranged
that they should meet in England in the following May,
1911, and as the time drew nearer a letter was received
from New York asking if it were possible to secure for
the meeting one of the principal episcopal residences,
1 The British members were Bishop Talbot, then of South-
wark, now of Winchester ; Mrs. Creighton ; the late Sir Andrew
Fraser, K.C.S.I. ; the late Sir George McAlpine ; the late Dr.
Robson, and Dr. Ogilvie (Edinburgh) ; Dr. Eugene Stock ; Dr.
Ritson (Bible Society) ; the late Dr. Wardlaw Thompson (London
Missionary Society), and Dr. Hodgkin. The Canadian members
were Mr. N. W. Rowell (the eminent Dominion statesman) and
Canon Tucker. From the U.S. came Drs. Barbour, Barton,
Brown, Goucher, Watson and Bishop Lambuth, representing
different missionary bodies ; Dr. Mott and Dr. Silas McBee, now
editor of the Constructive Quarterly. Among the Continental
members were Professors Richter and Haussleiter, from Germany ;
Count Moltke, from Denmark ; Dr. Karl Fries (President of the
World's Student Federation), from Sweden; Dr. Dahle, from
Norway ; Bishop Hennig, of the Moravian Church. Bishop Pain,
of Gippsland, was appointed for Australia ; Professor Marais for
South Africa ; and India, China, Japan, were each represented by
a native minister.
328 THE LIFE OF BISHOP MOULE
Lambeth, Fulham, Bishopthorpe, Farnham and Auck-
land Castle being named. It did not seem possible that
either of the first two could be available in the month
of May, so application was first respectfully made to
the Archbishop of York. Dr. Lang responded warmly,
and would have gladly received the Committee, but in
the week named the house was already engagecj for a
meeting of clergy. Thereupon the Bishop of Durham
was written to, and his reply promised a cordial welcome
to Auckland Castle, provided that the members came
entirely as his and his wife's guests. In the issue,
twenty-eight of the representatives came. All the
Americans and Canadians crossed the Atlantic again ;
and France, Switzerland, Holland, Germany, Denmark,
Norway, Sweden, Finland were all represented; Great
Britain only by eight out of ten, Bishop Talbot (then
of Southwark) and Dr. Robson of Edinburgh being
ill; while Asia and the Southern Hemisphere were
unrepresented.
" The meeting lasted from Monday to Saturday.
Concerning the business done, it need only be mentioned
here that plans were arranged for Dr. Mott to visit
India and the Far East — which journey issued in
important steps being taken to combine the various
Missions in fellowship and united work, with very happy
results, especially in India; also for the production of
the International Review of Missions^ which has since
taken its anticipated place as the leading periodical on
the great enterprise.
" But what the members have ever since delighted to
recall was the generous kindness and hospitality of the
Bishop and Mrs. Moule, the deep interest they took in
all the proceedings, the daily services in the Chapel, the
historic associations of the ancient Castle, and the
arrangements for their visiting at Durham the greatest
of Norman Cathedrals. The whole week was one never
to be forgotten."
The Bishop says : ^
" They represented many nationalities and many
Churches, and I wondered a little whether the services
of the Chapel would prove attractive, or edifying to all.
But long before the week was completed, our Matins
^ Auckland Castle, p. 83.
AT AUCKLAND CASTLE 329
and Evensong had become the most wcleome and the
most compelling of daily events to a large circle. Many
a Committee meeting was expedited by the resolve to
be in time for prayers in the Chapel of Lightfoot and
Cosin."
Dr. IMott wrote from R.M.S. Caronia, May 23, 1911,
to thank the Bishop and Mrs. Moule
" for your abounding kindness during the never-to-be-
forgotten days at Auckland Castle. ... I told the
Archbishop of Canterbury all about our meetings, and
said we should never be able to overstate the service
you had rendered to the Continuation Committee, and
the cause it serves, as a result of the most blessed
unifying and fusing work accomplished because of the
influence of your home life, of the hours in the Chapel,
and of your personal ministry of love and spiritual
sympathy. What may it not mean through all the
coming years, that thus early in its history this gracious
work was accomplished in the life of the Committee ?
... I had a most helpful interview with Sir Edward
Grey, and he, like the King, manifested the most lively
interest."
The photograph of the Committee, taken at Auckland,
reminds one of " Parthians and Medes and Elamites."
There was indeed an atmosphere of Pentecost throughout
the whole week, and the Bishop would fain have cele-
brated the Sacrament of the Lord's Supper with all the
members of the Committee, but he wisely abandoned
the idea in view of possible misunderstanding outside.
The mere suggestion, however, is evidence of the con-
scious Presence of the gracious Spirit of unity, mightier
than any uniformity of method.
In the summer of 1913, Daudi, the young King of
Uganda, staying with Bishop Tucker, drove over to
Auckland with his chiefs to lunch. The Bishop and
Mrs. Moule w^ere greatly interested in the presence of
their visitor in his long blue royal robes, who listened
keenly to the Bishop's story of the historic interest
of the place, and joined in a short service in the
Chapel. His English tutor told how King George had
330 THE LIFE OF BISHOP MOULE
presented a beautiful English carpet for the Sanctuary
of Uganda Cathedral, at Daudi's recent Confirmation.
And one of the chiefs described days of his boyhood,
when his own companions were martyred for the faith
by King Daudi's grandfather. Others spoke of the
work of missionaries who had been the Bishop's students
at Ridley Hall.
Her Majesty, Queen Mary, who was staying with
Lord Durham at Lambton Castle, honoured the Bishop
and Mrs. Moule with her presence on November 25,
1913 :
" In the late afternoon the royal lady arrived, and
spent a long hour in the Castle, keenly and unweariedly
interested in its features and its history, delighting
everyone by her frank kindness." ^
Her Majesty was attended by Lady Eva Dugdale
(lady in waiting), the Marchioness of Ripon, the Countess
of Derby, Lady Anne Lambton, the Marquess of Soveral,
Sir Hedworth Williamson, and the Chief Constable of
the County (Mr. W. G. Morant). The Queen took intense
interest in everything, especially a miner's safety lamp,
found close to one of the victims of the West Stanley
disaster, and given to the Bishop. The procession of
cars came and went through the park, to the disappoint-
ment of the crowds waiting in the market-place. The
private route, however, in front of the Castle, was
thronged with people who gave the royal visitor an
enthusiastic reception. Lady Eva Dugdale wrote :
" The Queen wishes me to say how much she enjoyed
her visit, and how interested she was, and desires me to
thank you very gratefully for the photographs as a
souvenir of her delightful visit, especially the one of that
beautiful screen, which she so much admired."
Thus by the visits of her Majesty, and other distin-
guished guests, much was added in his own day to the
long roll of historic and spiritual traditions of Auckland
1 Auckland Castle, p. 51.
AT AUCKLAND CASTLE 881
Castle whicli the Bishop has unfolded for us. Let us
hear his conelusion of its story :
" I reeall the motto, ' Ut migraturus habita.'* But I
give God thanks for what the old house has been to me,
and for what it is. And I sineerely trust that, uneertain
as all peaeeful prospeets are now [September 1917], my
successors in the ancient See may still have the solace
for themselves, and the resource for others' happiness
and help, which Auckland Castle has so long given
to me."
Note : — Early in 1902 the Bishop decided to have the
organ in the Chapel, which was in a ruinous condition
and quite unusable for services, restored and enlarged.
A careful examination resulted in the discovery of five
sets of pipes showing every indication of being the
work of Father Schmidt, and therefore being part of the
organ built by him in 1685 for Lord Crewe during his
occupancy of the See. The beautiful oak Case of the
same date, with Lord Crewe's arms painted on it, was
found capable of satisfactory reparation, and a key-
board with ebony naturals and ivory sharps, and some
very small unlettered stop handles were also found.
It was decided, for historical reasons, to preserve every-
thing which might appear to be part of the original
organ, and incorporate it in the building of a two-
manual and pedal instrument suitable for the demands
by present-day services in the Chapel. When the work
was completed, early in 1903, it became possible to
play the original five stops, using the old keys, and
controlling the stops by means of the little unlettered
stop handles. The five " Father Schmidt " stops were
an Open Diapason of wood, a Stopped Diapason, a
Principal, a Twelfth and a Fifteenth. The new work
consists of a metal Open Diapason, thus completing the
Great organ; a Swell organ of five stops, and a Pedal
organ of two stops. The new work was, of course,
carried out on the best modern methods, and no attempt
was made to copy in any way the seventeenth-century
portions.
CHAPTER XIII
MRS. HAND LEY MOULE
Within a few days of her death on July 14, 1915, the
Bishop wrote a short memorial of Mrs. Handley Moule
for her friends, from which the following chapter is
compiled.
The details of her birth, childhood and education, on
which he dwells so lovingly, have already appeared in
Part I, on page 84. So we need only take up the story
here as she is leaving Cambridge for Durham. She took
the UveKest interest in the 501 students (twenty-one of
whom have become Bishops) who came during Dr.
Moule's time to Ridley, and it was no small personal
pang with which in August 1901 she prepared to quit
the famihar scene of Cambridore.
For four and a half years at this period she resolutely
fought, at home and on the Continent, the pulmonary
trouble, discovered before they left Cambridge, in her
eldest daughter, who died in August 1905. The following
year the su^^'i^*ing daughter was married to Mr. Stephen
de Vere, of Curragh Chase, County Limerick, and left
England for the Seychelles Islands with her husband.
For the rest of her life she lived for the Diocese —
" a life very full and lo\'ing, in such works as fall to the
hand of a Bishop's wife. To all Missionary interests she
was deeply devoted. The Church Missionary Society,
with which both her husband and she had many close
personal links, and the Church of England Zenana
Missionary Society, were very near her heart, though
by no means to the exclusion of other agencies. The
Girls' Friendly Society, and even more the Mothers'
Union, called out her ardent efforts. She greatly
delighted in addressing members of the ' M.U.' And
how happy she was to hear that one of them had said,
332
MRS. HANDLEY MOULE 333
* Mrs. Moule speaks as if slic had lived in a cottage all
her life ! * One Diocesan work in particular, the
Preventive and Rescue Association, with its Maternity
Home, St. Monica's, at Bishop Auckland, largely owed
its origin (1908) to her strong and loving initiative.
It was ' written on her heart ' to the very last.
" It was her joy to use the ample spaces of house
and garden at Auckland Castle for the pleasure of others.
The most recent of these gatherings was held on the
very day of her unexpected death.
" Her personal interests were many, and helped to
refresh her for the life of multifarious duty. She was
at home with French, German and Italian. She had a
great love of poetry and of history, and delighted in
occasional ' readings aloud ' while she worked. She
rejoiced in flowers, but music was perhaps her best-
loved pleasure. Her memory for classical music, par-
ticularly for Beethoven, Mendelssohn, Chopin and
Bennett, w^as wonderful. When Archdeacon Price was
Vicar of Auckland, it was her delight, and his, to open
the piano, and his noble tenor voice seemed always
inspired to its best by her accompaniment.
" She spent Easter [1914] with her husband in Cornwall.
The time w^as all happiness till there came a bad attack
of influenza at the close. That insidious mischief left
a sad sequel. Bronchial trouble set in, and never quite
left her. Many were the fluctuations, and many the
hopes, and nothing less than heroic was her frequent
fighting with weakness. But last October, and again
last March, she w^as very ill. Yet the two months just
past, strange to say, brought her so much improvement
that she began to resume active w^ork, and w^as full of
happy purpose to do more and yet more. It was a
surprise as complete as it was terrible when the collapse
came on July 14.
" Without one uneasy fear, just for a word of greeting,
the WTiter entered her room about 8.15 in the evening,
only to find her supported, speechless, by her devoted
maid. Very grave haemorrhage had suddenly come on.
Dr. McCullagh hastened promptly to the Castle, but
he could only tell the aw^estruck watchers — her husband,
her maid, and her dear friend and secretary, Miss M. H.
Bothamley — that life had fled."
The dignity and reserve of this account, written by
334 THE LIFE OF BISHOP MOULE
the bereaved husband in the first few days of his greatest
sorrow, will be better understood after reading Dr.
McCullagh's account of the same scene :
" When Mrs. Moule died suddenly from rupture of
a blood-vessel in the larynx, I found him standing by
her under the impression that she had fainted. When
I told him she was dead there was no scene. He looked
at her for a minute or two, said, ' The Lord gave, and the
Lord hath taken away,' and quietly walked from the
room."
Surely never since St. Paul wrote the words was
there a nobler or more moving example of being
'* stedfast, unmoveable, always abounding in the work
of the Lord." Other stories have been told of his
wonderful self-control, but not till this sudden over-
whelming trial did the Bishop reveal in its fulness what
it is to be " strong in the Lord and in the power of His
might."
" He was devotedly attached to her," continues
Dr. McCullagh, ** idolized and idealized her, but he
accepted her departure as though she had merely pre-
ceded him on a journey. He was always talking about
her after her death. I should think he rarely spoke or
preached or wrote without some reference to her."
The Bishop adds in his Memoir :
" Her beloved mortality rests now in the green Bow
Cemetery at Durham, close to her child, and near her
venerated brother-in-law, George Moule, Bishop in
Mid China, who died under her roof in 1912. To her
chief mourner, and to their daughter, and to the near
and dear friends around them, the sympathy of the
congregation in the Cathedral and at the graveside,
the gracious kindness of the clergy of the Diocese, and
of the Cathedral body, and the knowledge that the
mourning for the Departed was filled with a genuine
honour and affection for herself, were a solace un-
speakable."
A memorial window was placed in Auckland Chapel,
of which the Bishop writes ^ :
^ Auckland Castle , p. 81.
MRS. HANDLEY MOULE 335
" Last year (1916) there came into my hands, as a
moving surprise, a generous gift of money, contributed
by the women of the Diocese, to be spent, as I might
decide, upon a memorial of my dear wife, wliosc hfe at
Auckland had been devoted, lovingly and persistently,
to such work for her sisters as a Bishop's wife can do.
This Chapel was inexpressibly dear to her, and I chose
with little hesitation, as the desired memorial, the
partial filling of the unoccupied principal window. To
her, a Mary, the words spoken of old in the Garden of
the Resurrection had always been sacred. ' Mary ' —
* Master.' I called in the help of eminent painters in
glass, and the result of our consultations and their art
is yonder. The woman, awakened to vision by her
name, reaches out a hand to feel the sacred feet of
Him Whom she ' supposed to be the gardener.' He
tells her that there is no need ; He lives ; He is there
indeed. The two angels watch the interview from the
open cavern of death and life.
" Above in the upper lights, three Maries appear, the
Holy Mother with the Infant Lord — Mary of Magdala
to the east — Mary of Bethany to the west. A slight
reminiscence is given in the two latter faces of two
Maries dear to me : the Magdalen recalls my wife ;
the sister of Lazarus my daughter."
Some months later he WTote to the Rev. P. Y. Knight,
Vicar of Ryhope :
" I stayed at Grasmere ten years ago, with my most
beloved wife, long enough to know the wonderful sur-
roundings well; and more recently w^e paid a very
delightful visit from Rydal to Patterdale, a great joy.
" Now she dw^ells in a better country, ' very far better,'
where the Lord shines unveiled as the Sun of its sky and
of its happy fields.
" My eyes are famished for her. But He w^ho took
her is w^ith me, and she with Him, so w^e are together
still in the nearness of the Spirit."
CHAPTER XIV
HOLIDAYS
After supper at one of the Auckland gatherings the
Bishop had made a dehghtful speech to the assembled
" sons of the house," and the Bishop of Wakefield,
responding, happily applied to him the Greek poet's
line, yepoiv Tpi')(^a(; fxev, rrjv Bi Kaphiav reo9, " old
in appearance, but young in heart," and this youth
of heart was fostered by his holidays, into which
he threw himself heart and soul. He would give the
whole morning and a long spell after tea to literary
work or necessary letters. But he could put aside all
anxiety about work in his free hours, and bring his
whole mind to enjoy his recreation, whether walking,
reading novels or poetry, or sketching, or swimming,
or the telescope. And he came back to the Diocese as
keen as a boy about all he had seen and enjoyed. Besides
excursions to Switzerland, etc., he spent many holidays
in Scotland, Norfolk, Teesdale and at Humshaugh, and
best of all at his daughter's home in Ireland. His great
recreation was walking, or occasionally cycling. He
would carry field-glasses, and he always took sketching
materials. His beautiful small sketches, chiefly in
sepia, fill a large book. The last of these, dated October
1919, was of a corner of the Chapel at Auckland from
the hall meadow.
One of his most remarkable characteristics, of which
several instances are recorded elsewhere, was his extra-
ordinary power of self-control, and an amusing example
of it occurred while staying at Barnhill, Scotland.
They were all assembled at family prayers, and were
singing an unaccompanied hymn, when one of the dogs
of the house joined in with an almost exact treble. The
336
HOLIDAYS 337
whole party collapsed with laughter, but the Bishop,
suppressing his strong sense of humour, kept gravely
on, and sang to the end of the hymn, a devout duet with
the dog.
At Felixstowe he had the odd experience of having to
get passports, as it was a military area. On the police
noting in the form that he had " no distinguishing
marks whatever," he said with amusement that he would
now be well known to the police. In spite of the presence
of sentries, he went out with his field-glasses, looking
for the new star " Nova," which he located. He was
much interested in the military preparations shown him
by the Colonel. But his chief delight here was increasing
his acquaintance with Mrs. Allenby — a distant con-
nection of his own, and mother of General Allenby.
At eighty-five she w^as keenly interested in following
her son's campaign, with the aid of maps, which she
discussed with the Bishop. Later he wrote to her about
the General's entry into Jerusalem.
The mother of Nurse Cavell was another Norfolk
friend of later years whom he visited with the Bishop
of Norwich, and with whom he was an occasional corre-
spondent to the close of her life.
He first made the acquaintance of the aged Miss
Taylor and her nieces the Misses Lowry in 1894, when
he was Principal of Ridley Hall, and he frequently
stayed with them at Humshaugh House in Northumber-
land. " Few places," he wrote, " are so dear to me; no
place, I think, excepting my ow^n old homes." The
old-fashioned home, the quiet country, and Willimotes-
wyke Castle, the traditional birthplace of Bishop
Ridley, all appealed to him, no less than the great camp
at the Chesters on the Roman Wall, and Heavenfeld,
where Oswald set up the Cross before going into battle.
Here he wrote his essay on Bishop Ridley, and his last
literary work — the Life of Bishop G. E. Moule of Mid
China — was also done here. His venerable hostess,
ninety years of age, was blind, and he read to her Puck
of Pook's Hill with its vivid description of the Roman
338 THE LIFE OF BISHOP MOULE
Wall, as well as conducting daily Bible readings for
her and her household and friends.
Edmundbyers is a lonely hamlet in the wild moors
at the west of Durham County, with a quaint little
Norman church hidden in the heather, and the Rectory
hard by. The Bishop often rested here for a few days,
walking briskly on the moors, and climbing Bolt's
Law, the adjacent hill. He delighted in the children
of the Rev. A. R. and Mrs. Dolphin. He would read
to them, and was much amused at one of them addressing
him " Mr. Lordship," and a moment later as " Bishop,
Bishop." He enjoyed Mrs. Dolphin's reading to them
Mastermaji Ready, which he had never read, though as
a boy he had revelled in the novels of Jules Verne. The
Rector and Mrs. Dolphin are musicians, and charmed
him of an evening with Chopin and other pieces that
recalled Mrs. Moule's playing.
During his later years he paid several visits to
Forest, the most remote of his parishes, bordering on
Westmoreland. Two Confirmation services there were
remarkable for the number of men presented, and for
the close friendship established between the dalesmen
and the Bishop. They would crowd from remote corners
when they heard he was to preach. He visited the
day schools, and in his long excursions with the Vicar,
the Rev. A. T. Randle, he paid many pastoral visits,
going far out of the way, if need be, as he seemed to
love seeing the people in their homes. He was interested
in their dialect also, observing that many Anglo-Saxon
words were in living use which were obsolete elsewhere.
The Vicarage and church are 1500 feet above sea-level,
and the air is most invigorating, so he took great walks.
Once he watched a glorious sunset, the light of parting
day gleaming on the tops of the mountains as it gradually
crept along their slopes. The colouring was indescribably
beautiful, and, raising his hat, he was heard to murmur,
" Lift up your heads, O ye gates ; and be ye lift up, ye
everlasting doors, and the King of Glory shall come in."
Many years before, he had seen Cauldron Snout, one of
HOLIDAYS 839
the glories of tlie North, where the Tecs rushes down a
rugged stairway of roek, and he was eager to visit it
again; so, thougli warned tluit tlic road was rough and
all uphill, he was nothing daunted and set off with Mr.
Randie, who writes :
*' When we left the road and took to the rough foot-
path aeross the moor, all signs of human life were left
behind, and we only heard the weird eries of the moor
birds. Nearer the great waterfall the seene became
wilder and grander, with higher hills and Westmoreland
mountains beyond. The Bishop was enchanted ; ' the
walk had more than fulfilled his expectations.' When
at length we reached Cauldron Snout we were well
rewarded. The sheer descent of High Force ^ is grand,
but the raging turmoil of Cauldron Snout is as impressive,
for here the river dashes down innumerable broken
shelves of basaltic rock and in less than half a mile
descends three times the height of High Force.
" The Bishop found no difficulty in descending the
steep, slippery rocks to the foot-bridge, which he crossed,
at some peril, and stood in Westmoreland. Sitting on
the edge of the rocks and looking down at the surging
waters, he said he would have been sorry to miss what
was a more wonderful sight than he had thought when
first he saw it."
By the time they reached the Vicarage they had
travelled eleven or twelve miles of very hard walking,
but he said he had thoroughly enjoyed the afternoon
and only felt " healthily tired."
The poet in him took special delight in Curragh Chase,
Co. Limerick, his son-in-law's ancestral home, which had
been the haunt of litterateurs since the days of Sir Aubrey
de Vere, the great-grandfather of the present owner.
The Bishop had been the friend and contemporary of
Sir Aubrey's eldest son at Trinity, Cambridge. Tenny-
son had often stayed at the place, and relies of him, of
Wordsworth and others, wxre a never-failing interest.
He would sit at work in the bow window of his octagon
bed-sitting room; and on wet days he rejoiced in the
^ The Fall lower down the Tees, one of the grandest in England.
340 THE LIFE OF BISHOP MOULE
library, and used laughingly to say it was to him like
a great strawberry bed from which he was constantly
plucking ripe strawberries. He made himself thoroughly
at home, taking short bicycle rides about the woodland
paths, and visiting the people in their cottages. And he
was the life and soul of merry picnic parties. On one
of these excursions, at Mount Shannon, a lovely and
remote spot on Lough Derg, the old post-mistress hap-
pened to say she had a daughter in Durham " at a
place called Spennymoor — had he ever heard of it ? "
He smiled and told her he passed through it every time
he drove into Durham, and promised to see the daughter
on his return — a promise soon redeemed. The old
woman complained that her daughter preferred Spenny-
moor to Mount Shannon — a preference at which he was
rather astonished !
Another day he set off early with Mrs. de Vere and
her friends by car for the famous Gap of Dunloe,
where they took horses and rode the five miles over the
Pass. A photograph was taken, in which he appears
on his horse, brisk and full of enjoyment. As they
reached the head of the Pass, the wonderful range called
" the Top of Ireland " came into view, when he repeated
a favourite hymn, " My God, I thank Thee, Who hast
made the earth so bright." Then, having crossed to
the island and back in a rowing boat, he set off to walk
the five miles home.
The many relics of early Christianity in Ireland,
" the Seven Churches," the Round Towers, etc., and
the gorgeous scenery, the long line of the Galtee Moun-
tains (white with snow on one visit), and the woods, and
everything about the place, made it very dear to him.
At the close of one of these visits he wrote :
*' When from so beautiful and kind a Iiome
We pass, a pang at parting needs must come ;
Yet with us goes the beauty and the love,
Giving a sense of presence tho' we rove.
Still we shall see your sunshine as it fills
The radiant round of waters, woods and hills,
And inward, where that wide south window looks
And lights the quiet paradise of books."
HOLIDAYS 341
The beauty and the love certainly went with him.
In his last letter to his son-in-law, Mareh 24, 1920, he
WTote :
'' I dwell on the surpassing loveliness of dear Curragh.
How I seem to see it, with that intimate aequaintance
with its every region and corner to which you have so
welcomed me."
CHAPTER XV
GOING TO STAND BEFORE HIS KING
** Amid the multitudes," in the Abbey at the Coronation
of King George, the Bishop had written, " the absorbing
conseiousness was the immediate presence of the King,"
and he adds in parenthesis, " Was it a parable of greater
things? " Assuredly the final act of his career ingoing
to preach at Windsor was an earthly story with a heavenly
meaning. He left his Diocese to go and stand in the
presence of his earthly King, but in truth, though he
knew it not, it was also to go and stand in the Presence
of the Heavenly King.
He had been staying over Easter for a fortnight's
much-needed rest at Kirkby Fleetham, with his old
Ridley pupil. Canon David Walker, and there he had
preached his last three sermons. On Good Friday his
text was 1 Thess. v. 10, " Our Lord Jesus Christ, Who
died for us that, whether we wake or sleep, we should
live together with Him," a truly significant verse in
view of what was before him. For Easter Day and the
following Sunday he chose two favourite passages,
the Walk to Emmaus and Supping with the King,
Rev. iii. 20, "I will come in to him and sup with him,
and he with Me."
On April 17 he travelled to Windsor, though in such
great pain from sciatica that his devoted servant,
Ernest Alexander, begged him to return home. But
he had been summoned by his King, and nothing could
turn him back. " No," he said, " it must be conquered,
it may do me good."
At Windsor he was lodged in the York Tower. He
thankfully accepted the use of a wheeled chair to take
342
TO STAND BEFORE HIS KING 343
him to the drawing-room to await the arrival of the
King and Queen, lie had quite a long talk with their
Majesties. Sitting at the Queen's riglit hand at dinner,
Mr. Bonar Law being on her left, Her Majesty talked
much of Auckland Castle and her visit in 1918. The
King sympathised with him, as he had had sciatica
when visiting his troops at the Front. " After coffee,'*
the Bishop says, " the King had a long gossip with me
about old ages known to him, and I capped his stories."
On Sunday morning he was wheeled to the Private
Chapel. Ernest Alexander, in a touching account
of the whole visit, writes :
" I followed him to the Chapel, and was put in a seat
just below the pulpit and the Royal pew. I was thank-
ful I could see the Bishop all through the Service.
The Dean of Windsor took the prayers, and the Bishop
preached from 1 Pet. ii. 4, 5, ' To Him, coming as to a
living stone, ye also, as living stones, are builded up.'
On entering the pulpit he looked very pale and tired,
and he said afterwards that he had pain as he stood
and preached. But he spoke with a stronger voice
than I ever heard him before. Once or twice I was
afraid he would break down, but then, as through his
illness, he seemed to have wonderful patience and
strength given him." ^
In the afternoon he was wheeled along the galleries
to see the pictures. At tea the Princes joined him,
after which he read till dinner. He went to bed early,
delighted at the. thought of "Cambridge to-morrow."
He left the Castle at 9 a.m. and walked quite com-
fortably, but at Paddington he was again bent with
pain, and could scarcely w^alk along the platform.
After a tedious journey he arrived at Cambridge, and
took delight in showing E. A. the Colleges and Ridley
Hall, as they drove to his brother's house in Cranmer
Road.
There is a mystic tenderness in God's providence
leading him to end his days in his beloved Cambridge,
1 See Cathedral and Other Sermons, XVII.
344 THE LIFE OF BISHOP MOULE
and at the house of his brother Charles, of whom he had
said in 1913 : i
" I know no man who more harmoniously blends
the two loves of ancient and English literature. My
debt to his influence cannot be told. It is only one
great instance of his benefits that, at a time when my
father would have found it impossible to send me to
Cambridge, my brother, a newly elected Fellow of his
College, made it possible."
And now at the end of life the home of that same
dear brother (President of the College) was to be
the threshold of the Home beyond. They walked
together in his garden the first afternoon, and each
evening Mr. Charles Moule read Paradise Lost, etc.,
aloud. Thus with reading and other companionship
the President cheered the Bishop in his daily increasing
illness.
During the three weeks from April 18 to May 8 he
gradually sank, being slowly brought to the haven
where he would be. He took drives on two days to
see the Backs and Trinity and other loved haunts.
On Wednesday, April 21, he dictated letters as he lay
in bed, and next day he was busy looking out trains
for his return North, but as he was preparing for another
drive he looked so ill that his temperature was taken,
and found to be 103'6. The doctor was sent for again
immediately. Perfect quiet was his only chance.
Being begged to put away thoughts of his Diocese he
said, "It is impossible, my whole heart is in it. It is
my life." When told he must do so, he was silent,
and then said quietly, " I will do it." On Saturday,
when he had hoped to institute the Rev. E. W. Bolland
as Rector of Southwick, he sent him a telegram, " Earnest
prayer and blessing. Dunelm."
His last letter, written with infinite difficulty, as
stated below, was to Her Majesty the Queen.
On Sunday, April 26, Mrs. de Vere, who was at Sun-
1 My Cambridge Classical Teachers^ p. 21,
TO STAND BEFORE HIS KING 345
derland, was tclc^raplicd for; and the narrative of the
last few days shall be given in her own words :
" I motored the whole way from Sunderland, owing
to the diflieulty of Sunday trains, and rcaehed Cambridge
in the early hours of Monday the 2Gth. I found that
he had raUied from the sudden attaek, and although
still seriously ill, the doetors were hopeful; his constitu-
tion was, they said, so remarkably strong, and his desire
to get well and return to work was all in his favour.
But I saw at once that there was a great change, and
it seemed as if he had ' let go ' all ordinary interests
and problems. This was so entirely unlike one who
had been always keenly interested in everything. He
showed no surprise at seeing me, or in hearing that
the car and his faithful chauffeur Hubbins were there.
Although too weak to talk over his Windsor visit, it
was on his mind that he had promised the Queen a
copy of his little book, Auckland Castle ^ in remembrance
of Her Majesty's visit there in 1913. The gracious
messages of inquiry and sympathy which had been sent
by the King on hearing of his illness had greatly touched
and pleased him, and when, with infinite difficulty,
he had written a message in the little book, for the Queen,
the delightfully kind and prompt telegram of acknow-
ledgment cheered him much.
" For he needed cheering, and I think it may be
helpful to know that he was allowed to pass through
a time of great nervous, mental and even at times
spiritual depression, probably caused by the nature
of his illness. One day he said in connection with this,
* Ask everyone you can to pray that this cloud may be
lifted.' He lay in great weakness, very quietly and
patiently, through the beautiful days of early summer,
and just opposite his window the Trinity tennis courts
were full of cheerful sounds. One Trinity man whom
he knew told us afterwards how constantly he thought
of him as he played. It seemed fitting that one who
had been a devoted son of Trinity, and himself a lover
of the open air and exercise, should have lain within
sound of Trinity undergraduates at play in his last
days.
" Especially during the first stages of illness there
w^ere hallucinations. These were almost entirely con-
nected with his lifelong interest in missionary work.
346 THE LIFE OF BISHOP MOULE
At one time he thought himself a missionary in India,
talking to missionaries he knew or had corresponded
with; at another, he was anxiously inquiring whether
all was ready for an imaginary Sale of Work. ' What
is the latest news from the Mission Field ? ' he would
ask. ' Tell me of conversions — of those brought to
Christ.' We could generally cheer him by reading
such books as the Life of Sadhu Sundar Singh, or Mary
Slessor, or some of the missionary magazines which
he had always called his ' Sunday newspaper.' He
liked other reading too, though weakness forbade any
but the shortest mental effort.
" One week-day he said, ' I don't want Sunday reading
to-day, let it be something quite different.' Cranford
was suggested and approved.
" So suddenly did the illness become serious, that
only a few hours before my arrival was a trained nurse
necessary, another following within a couple of days;
both were admirable. For the first few days he had
been splendidly cared for by his sister-in-law, and by
E. A., both of whom helped the nurses to the end with
the greatest care and understanding.
" Mrs. Charles Moule writes, ' It was a wonderful
time . . . the Bishop was very weak and ill . . . but
never once did we hear a murmur or an impatient word ;
we all loved to be with him and to do anything for him.
One of the nurses said to me, " I have never been in such
a sick-room, I shall never forget it." What was the
secret? Instead of an impatient word, it was a word
of prayer constantly day and night. He prayed, knew
that he was heard, and was helped and comforted. And
what seemed to me so wonderful was the simplicity of
the prayer — "O blessed Jesus, may I rest and live in
Thee and love Thee." — " Lord, make me patient." — " O
God, help me." When given food, " Lord, bless it."
This had evidently been the habit of his life, and it
was the wandering and fever and the intense weakness
that made him say it aloud. I believe that everyone
of us in that room has said how much we want to live
by prayer as he did. God did not fail him in his hour
of need.'
" His day nurse wrote afterwards — ' My personal
recollections of him are : his humility and extreme
patience during a very trying and wearying illness;
his wonderful gratitude for the least thing done for him,
TO STAND BEFORE HIS KING 347
and his smile wlicn he said, "Thank yon, Sister";
every night lie used to bless nie. He was very fond
of flowers, and appreeiated the little bunehes of wild
flowers brought up by his brother eaeh morning. He
used to love to hear the Seri})tures read, espeeially the
Psalms, or a whole Epistle, sueh as 1 Thessalonians or
riiilippians, and as we read them, so he would repeat
word for word and eomment on them.'
" It was thought that a change of room might cheer
him, and on Monday, May 3, he was carried into a sunny
room next to his own, where he could see the lilac in
full bloom and all the beauty of the May garden. Here,
too, as it was her own room given up to him by my aunt,
he was surrounded by familiar photographs, and the
mysterious shadow of depression which had been
allowed so often to fall upon him seemed to be lifted.
Next day, with us around him, he w^as able to receive
the Holy Communion from the Rev. E. S. Woods, Vicar
of Holy Trinity, Cambridge, an old Ridley student
and a very special friend. Very earnestly he followed
the Service, responding in a firm voice; when it was
over he begged Mr. Woods to come and administer
the Communion to him again. ' This has done me good,'
he said, and certainly there seemed to be a temporary
revival of strength. But although the doctors still
gave hope, the bad symptoms did not lessen, and on
the night of Wednesday I begged to be allow^ed to sit
up with him — this had so far been discouraged, as in
any case it was expected that the illness would be a
lingering one, and that all our strength would be needed
later, but these proved to be the last three nights,
and deeply thankful I was to have spent them with
him.
" The first night he was brighter, and he said in the
morning w^hat a ' happy night ' it had been. He dozed,
less uneasily, and in the long intervals of wakefulness
we read passages from the Psalms, Gospels and Epistles
and sang hymns. Some may care to know what were
his favourite hymns at this time. In the evening, ' The
sun is sinking fast,' ' Sun of my soul,' ' Abide w^ith me.'
Early in the morning, ' Jesu, Sun of Righteousness,'
which had always been our morning hymn at Auckland
on Saturday. Others were, ' Praise to the holiest in
the height,' a hymn which he had always spoken of
as ' profound ' ; ' How sweet the Name,' ' Jesu, Lover
348 THE LIFE OF BISHOP MOULE
of my soul ', Father Ignatius' beautiful hjnnn, * Let
me come closer to Thee, Lord Jesus,' ' In the shadow
of His Wings,' and ' My Saviour, Thou hast offered rest,'
to his own tune. He would try to join in some of the
old Fordington hymns, set to his father's tunes or his
own. Whittier's hymn, ' Rest,' he always cared for,
and one of the last, if not the very last, which I sang
to him was ' None other Lamb, none other Name,'
from Church Hymns.
" Very early on Thursday morning he asked me to see
if the light was coming — he always longed for light.
He then prayed, ' Lighten our darkness,' going on to
' O Lord, our Heavenly Father, Who has safely brought
us.' But in spite of the better night, Thursday proved
to be a very suffering day. Difficulty of breathing,
dryness of the mouth and the effort of eating, besides
the painful nature of the illness, made every hour a
trial. All the time he showed great patience and willing-
ness. Until the very last days, I do not think there
had been any wish for death. He had, as I think will
have been seen all through the Life, a wholesome love
of life and work, and a remarkable power of enjoyment
which did not seem to grow less with increasing years;
he knew, too, how much his presence on earth meant
to us. Now and then there would be a word which
showed indirectly that the thought was with him during
the closing days; but the doctors had urged us to dis-
courage all but thoughts of getting better. By Friday
— a very lovely day, I remember — his breathing was at
times very distressed, but the doctors, though grave, still
gave us the hard task of encouragement, even when he
said to my aunt, ' I thought I heard a voice saying to-day,
" You are very tired, the time of rest has come." '
Mr. Woods came again, and his visit cheered him, but
he was too weak for more than a brief prayer and blessing.
My uncle, because of his deafness and the consequent
difficulty of making him hear, could be but little with
him — a trial to them both — but this afternoon they spent
an hour together, my uncle reading aloud their favourite
Rogers' Italy. So difficult was my father's breathing,
and so weak his voice, that I was supporting him all
the time and passing on his remarks to my uncle, — yet
it was a really happy time, and it seemed fitting that
what proved to be their last afternoon on earth should
be spent in the enjoyment of their beloved Rogers.
TO STAND BEFORE HIS KING 349
After they had said (iood-night, and as it proved Good-
bye, my I'atlier asked us to I'cteh liiin a volume of Lodge's
Portraits, and sitting up in bed, >vith a sudden aceess
of strength, lie turned the pages and eonmiented with
keen interest on the various portraits — Nelson's
espeeially.
" Later, after reading to him about Sundar Singli,
I sang liim ' The sun is sinking fast ' ; he stopped me
at the verse ' Dead to herself and dead. In llim to all
beside,' and said, ' That exactly describes Sundar
Singh.'
'' So we came to the last night. His faithful servant,
E. A., who had been a comfort to him from first to last,
insisted on staying up and was with him at the end.
His niece, Mrs. Bosanquet, and I asked for his blessing,
and he prayed for blessing upon us, our husbands and
the children. Later, when he was alone with the nurse
and myself, he prayed again, ending with the words,
' and God bless Sister Marshall,' now beginning her
work in Uganda.^
" During the night he asked me to read ' large portions
of St. Mark's Gospel,' and by early morning we had
gradually got to the eleventh chapter with hymns inter-
spersed. Before long his breathing became very dis-
tressed ; my aunt, who had joined us, asked if she should
read him some hymns. He said, ' No, the Bible only,'
and she read him Rom. viii. and St. John xvi. By 7 a.m.
we sent urgently to the doctor to give some relief to
the breathing if possible, but by the time of his arrival
there was less active distress and he was already sinking.
The doctor assured me that he was already unconscious
and not suffering; I whispered to him, (among w^ords
of love and what I thought would cheer him) ' The Lord
Jesus is with thee,' and he whispered back very firmly,
' I know it.' So he had not lost consciousness of the
great central Fact of his life.
" Lately someone said to me, ' When the Life is
WTitten, I hope this will be brought out — the fact that
he was always bringing home to others, ' Christ, Who
is our Life.' And here, in the Valley of the Shadow,
He Whom he had faithfully preached as Life did not
fail him. Just before nine o'clock, his head, which I
^ Miss E. Marshall, who had nursed him through the serious
operation in 1913, had since become a C.M.S. Missionary, and had
sailed recently to be Matron of the Mengo Hospital.
350 THE LIFE OF BISHOP MOULE
had been supporting, sank on my shoulder, and very
peacefully at the last his spirit returned to God — so
peacefully that we hardly knew when the last breath
was drawn.
" Afterwards there was a look of triumphant and quiet
happiness and peace on his face, such a contrast to the
look of great suffering of the last hours. One who
looked at him said, ' This helps me to believe in
eternal life.' There was a smile too, as of perfect
contentment.
" He lay in the same rochet which he had worn when
preaching at Windsor three weeks before. We had the
Holy Communion round his bed that evening, taken
by his nephew, the Rev. A. C. Moule, Vicar of Trumping-
ton, and the service has never probably had a deeper
significance for any of those who were present."
On Monday evening " all that could die of him "
was removed to Ridley Chapel, where the students
watched all night. On Tuesday there was Holy Com-
munion at Trinity Church, and in the early afternoon
the first part of the funeral service in Trinity
College Chapel. " The coffin had been brought along
the Backs and the Great Avenue of Trinity College, and
it was striking to see the numbers of silent and motion-
less tennis players on either side as this devoted son
of Trinity came back for the last time to his beloved
College. After the Service the choir stood beneath the
Great Gate, singing the Nunc Dimittis, before the long
motor journey North began."
So he was brought to the Chapel at Auckland Castle,
and lay there near the graves of Bishop Lightfoot and
Bishop Westcott till next morning. Ascension Day,
when after the early Celebration the coffin was taken
to Durham.
Seldom did Durham Cathedral in all its long history
witness a more wonderful service than the funeral of
its eighty-fifth Bishop, on Ascension Day 1920, " Holy
Thursday " as it once was called, and a new and special
reason recalled the ancient name.
The whole service was a witness to the triumphant
TO STAND BEFORE HIS KING 351
ending of a life that amid all the busy distractions of his
Diocese had been hid with Christ in God.
The Archbishop of York, in his May Diocesan Gazette,
aptly expressed what people felt :
" Few men in our time have had more right to sum
up their life's meaning and purpose in the words of St.
Paul, ' To me to live is Christ.' Whenever he spoke
of his Master and Saviour there was an unfailing note —
sincere and indeed passionate — of personal love and
thankful adoration, which was a moving witness and proof
of the reality of Christ's presence in the life of man.
Saint he truly was, and also scholar, and it was the
scholar who was able to express the love and loyalty
of the saint in language singularly apt, and rich and
musical. Saint, scholar and friend — ^lie had a special
grace of friendship, and helped his friends to understand
what is meant by ' fellowship in Christ.' "
It was this sense of fellow^ship that was the life and
inspiration of the funeral service. There was an intensely
real consciousness of the closeness of the unseen and
eternal all through. The Dead March in " Saul '
(magnificently rendered) interpreted one aspect of it.
The weird diapason music rolling round the storied
aisles of the silent crowded " Cathedral, huge and vast,"
sounded like a tempest on the edge of the abyss, yet
the triumphant melody spoke of glorious hope even
there.
And the unbroken transit of the great silent pro-
cession across the deep gorge of the river seemed to tell
of fellow^ship in Christ. The long double row of white-
robed figures of choir and clergy stretched right across
the Prebend's Bridge and up the steep incline on both
sides — " part of the host had crossed the flood " ere
part had left the Abbey gate.
On, up they went through the woods, men of all ranks
and all views, made to realize their fellow^ship by their
Bishop's death in the Lord. They laid him to rest
in the quiet corner of Bow Cemetery beside the graves
of his wife, daughter and brother, the Bishop of Mid
352 THE LIFE OF BISHOP MOULE
China, to the strains of a hymn he loved, " How bright
these glorious spirits shine."
And everything in nature told of joyous life — the
budding trees, the cawing rooks, the lonely song of
the thrush, the sigh of the wind blowing where it listed,
and the glorious sunshine flooding the world with light ;
each and all proclaimed in varied ways life, real life, in
different spheres.
St. Luke ends his Gospel showing the Lord's Ascension
as the end of His life on earth, and opens the Acts
showing the same story from the other side, the beginning
of His work in heaven.
So it is with members of Christ. The solemn funeral
service speaks of faith and hope — in the case of our
Bishop triumphant hope. And John Bunyan paints
in true colours the upper side of such a death as the
Bishop's — when he went to stand before his Heavenly
King — to be followed, a few short months later, by his
brother Charles.
" Now I saw in my dream that these two men went in
at the gate, and lo, as they entered they were trans-
figured, and they had raiment put on that shone like
gold. There were also that met them with harps and
crowns, and gave to them; the harps to praise withal,
and the crowns in token of honour. Then I heard in
my dream that all the bells of the city rang again for
joy, and that it was said unto them,
ENTER YE INTO THE JOY OF YOUR LORD.
"I heard also the men themselves, that they sang
with a loud voice, saying,
BLESSING, AND HONOUR, AND GLORY,
AND POWER,
BE UNTO HIM THAT SITTETH UPON THE THRONE
AND UNTO THE LAMB
FOR EVER AND EVER."
TO STAND BEFORE HIS KING 353
MAGNUS ILLIC NOS CARORUM NUMERUS EXPECTAT ;
PARENTUM, FRATRUM, FILIORUM,
FREQUENS NOS ET COPIOSA TURBA DESIDERAT,
JAM DE SUA IMMORTALITATE SECURA,
ET ADHUC DE NOSTRA SOLLICITA.
IN HORUM CONSPECTUM ET COMPLEXUM VENIRE,
QUANTA ET ILLIS ET NOBIS IN COMMUNE
LAETITIA EST !
St. Cyprian, De Mortalitate.
A A
APPENDIX
THE POWER OF THE PRESENCE AND ITS RELATION
TO THE HOLY COMMUNION
This address was delivered by Bishop Moule in 1917 af o meeting oj the
London Clerical and Lay Union. It is printed here, not only as expressing
his views on a great subject, but as an example of reverent treatment oJ a
controversial question. See Letter from Lord Halifax, p. 288.
With a peculiar sense of responsibility I respond to-day
to the invitation to address you. Our subject in itself
is gravely sacred, to be approached with reverence and
godly fear. And it connects itself, particularly at present,
with debates and controversies within our Church life which
inevitably add anxiety and difficulty to the treatment.
In my long lifetime I have had something to do, now and
again, with controversies upon doctrinal ideals. I think
those efforts were on the whole called for by duty. But I
confess that, as the years gather upon me, the fatigues of
time, including the experiences of grief, compel me to feel
a personal dread of the process of controversy. This does
not imply weaker convictions, but it comes of a sense of the
inevitable peril which controversy, as such, brings to the
soul, and of a growing longing, for the needing heart's own
help, after the upholding and cheering power found only in
the simplest and mightiest certainties of the Word and the
Spirit.
But I could not decline an invitation at once so kind and
so important, and I am here to do the little that I can upon
this great theme. May He who, beyond a doubt, is present
here with some special grace, fcr we are met in His name,
mercifully rule us with the peace and power of His presence.
I.
A little may be said first, in outline only, about the general
fact of the Lord's promises of Presence with His Church and
with His disciple. The blessing of the personal proximity
of the Eternal Friend shines out already, radiant and large,
in the Old Testament. " My presence shall go with thee,
and I will give thee rest " ; " In Thy presence is the fulness
of joy "; " Thou shalt hide them in the secret of Thy pre-
sence " ; " The angel of His presence saved them " ; "I will
354
APPENDIX 355
fear no evil, for Thou art with me." One sacred incident
after another gives substance to the words; the walk of
Enoch with God ; the colloquy of Abraham with his divine
Friend ; the converse of Moses with Ilim, mouth to mouth ;
the visions, preluding the Incarnation, granted to warrior or
to seer in the temple, by the winepress, in the field. Every-
where appears a God inlinite and inscrutable on the one side,
but on the other supremely personal, and delighting, yes,
delighting, out of the inmost secret of His nature, which is
love, to focus into companionship His affection and His care.
Little do they know the Law, the Prophets, and the Psalms,
who say shallow and irreverent things about the God of the
Old Testament, as if He were a glorified Sultan, ruthless
and aloof. May the Lord of the Fathers, blessed for ever,
forgive such talk; for surely they know not what they say.
Then appears, in the fulness of time, the holy Incarnation.
For a period of measured years the Eternal gives His
presence openly to man under the conditions of manhood in
its fulness, body, soul and spirit. He walks among men as
indeed the great Companion. Amidst the pain and burden,
inconceivably heavy to Him, of mortal surroundings with
their sin and grief, amidst incessant contradictions and mis-
understandings. He yet seeks and loves human company.
He not only deigns but greatly cares to have men about
Him: "Will ye also go away?" He lavishes on His
disciples His company, familiar and habitual, not least in
His own dark hours. Then came the Cross and the Resur-
rection. And in this respect also, as well as in others, it
was " the same Jesus " that reappeared from the unseen.
He gravitated to the disciples who had forsaken Him. His
first day of supreme victory was spent in free and affectionate
fellowship with them, singly and together; in the garden,
on the road, in the chamber, at the meal.
He passes at last out of sight. But He leaves a wealth
of promises of Presence, perpetual, intimate, ubiquitous. " I
am with you all the days," " all the days and all day long,^*
for so we may develop grammatically the Greek of St.
Matthew. " Where two or three meet in My name, I am
there " ; " My Father will love him, and We will come to
him, and make Our abode with liim " ; "I will come in to
him and will sup with him and he with Me." Mediated by
the Spirit, yet none the less personal and near, the Presence
is always assured. As Lord of the Church Christ walks in
the midst of the golden lamps. As Shepherd He is always
with the flock. As Bridegroom He is one in an ineffable
intimacy with the Bride, and also with the person of her
member : " He that is joined to the Lord is one spirit." He
lives and moves only just behind the veil of sense, and some-
356 APPENDIX
times He lifts it, as if to remind the soul that it is so. Saul
hears His actual voice, uttering a homely proverb of the
farm, from within the sudden glory. Then again at Corinth,
and in the castle at Jerusalem, his Lord is with him. And at
last, before the bar of Nero (2 Tim. iv. 17), the servant is
sensible of the Master's Presence : " The Lord stood with
me and strengthened me."
Take the New Testament as a whole, and does it not shine
and move all over with the word Immanuely " God with
us " ? God, incarnate God, absent normally to sense, is
yet always and everywhere present with His Church and
people, by the Holy Spirit who effects the contact. Inscrut-
ably but surely He is with us.
And this is not fact only. To us it is light and life. To
Him it is love and joy. His " delights are with the sons
of men," whom He has redeemed, and to whom He has
manifested Himself.
It is to us life. The withdrawal of the Presence would
leave the Church a body without a soul, without a spirit. It
would leave the disciple unutterably alone, with his enemy
and with himself.
It is not too much to say that a sure grasp upon the
promises of the Presence of the Lord Jesus Christ, with a
watchful use of them, gives us the inmost secret of peace,
patience, and success, in the individual Christian life. The
often-quoted experience of Brother Lawrence, a precious and
luminous illustration of Gospel principles from within the
shadows of the Church of Rome, is an experience of the
widest application. The deliberately formed and developed
recollection that the Lord is here, wherever the here may be
— the temple of worship, hushed and solemn, or the noisy
kitchen with its stir and scolding — was that man's talisman
for a quiet and happy state of soul. He lived by the recol-
lection put into use; by the fact of the Presence turned
into power through its active application to the heart in faith.
That record is a lesson for every Christian man at every turn
of his existence. Which of us does not know something of
the validity of it? Which of us does not long to know it
more, and ever more ? The Presence of the faithful Christ,
of the whole Christ, the all-blessed God Incarnate, one with
the Father, one with us, with me, with thee ; never divided,
never a part of Himself but always all ; this, recollected and
used in worshipping faith, transforms the outlook, inspires
the surroundings with a breath of heaven. This makes the
lonely hour, be the loneliness physical or spiritual, full of
infinite companionship. This lays the temptation dead be-
neath the faltering or the weary feet. This sheds a nameless
brightness from beyond the sun on our happiness of heart
APPENDIX 357
and home. This can not only soothe and solace sorrow but
can transfifTure it, by ^nvin
pilgrim can even love the wound that would be mortal if
the Presence did not turn it into an avenue of life hid with
Christ in God.
The recollection and application of the Presence will surely
prove withal the inmost school of the spirit of Worship,
without which true religion can never for a moment be itself.
For such is the Lord, the Christ of the written Word and
the revealing Spirit, that precisely with the growth of ex-
perience of His radiant proximity, with the intimacy of the
soul with His love, grows its passion for adoration. The
nearer to Him, in spirit and in truth, the more the happy
and wondering disciple finds rest only at His feet, under
His feet, awed before His unutterable betterness. His abso-
luteness of goodness and of glory, while yet, and only all
the more, he reposes upon His Saviour's heart.
As with the man, so with the Church, the spiritual organism
of true discipleship. For it also worship, adoration, the holy
fear which means holy love upon its knees, is absolutely vital
to its true life. Let the Church grow slack and cold in her
principle and practice of adoration, and the mischief will be
felt through all her faith and all her life. Let the maxim
lahorare est orare be misinterpreted, as if the mechanism and
bustle of Church activities were the main thing ; let the sim-
plicity of faith and the liberty of sonship be so travestied as
to allow the Bride to forget to adore as well as to embrace
the Bridegroom; and experience tells us that disasters to
faith itself are sure to follow. The spirit of humblest worship
is vital to the Church. And this is best assured by a per-
petual recollection of the Presence. A God far off may be
talked about, may be an interest, may perhaps be a dread.
It is the Lord very near, robed in His promises, laying His
right hand upon us, who draws out all the hallowing bliss
of adoration.
II.
From these more general reflections on the Presence, and
on the relation between the Presence and worship, I pass
naturally to some great questions more limited and particular.
I mean, as you will anticipate, questions connected with
the great Sacrament of our Redemption by Christ's Death ;
if I may denote the Holy Communion in the words of the
XXVIIIth Article.
With reverence and fear I approach this theme. With
reverence, of course, for here is the holy institution of the
dying Lord. With fear, lest words on such a theme should
358 APPENDIX
only bewilder, or only divide. But the fear itself prompts
prayer and hope.
It is very widely taught and held, and the tradition of the
teaching is old, that one supreme purpose and function of
the Holy Communion is to effectuate a Presence of the Lord
with His Church, peculiar, of its own kind. Whatever else
it was given for, it is held that it was given for this. It was
to procure and secure, by its due celebration (I omit on pur-
pose all extreme refinements of statement, which would con-
fuse our present quest), such a Presence of the Son of God
in His full incarnate glory, in mysterious connexion with the
hallowing and the presence of the elements, that it should
be the believer's duty to think that the whole Christ is then
and there present in a manner in which He is not, not so
fully, not so magnificently, certainly in a normal way, other-
wise and elsewhere. So strongly by some devout Anglicans
is this held that they allow themselves to speak at times as
if the glorious Presence were not to be had at all otherwise.
One good man, pleading, during the War, for a full provision
of great Celebrations for our soldiers on their return, has
said that they will think little of Morning Prayer, for they
will not find there the Presence of Christ.
A further step of doctrine, as we well know, takes men
to the position that consecration so identifies the elements,
or the element, with the Lord in His Presence, incarnate and
glorified, that the identification lasts while the element is
preserved intact, apart from the occasion of consecration
and reception. The Presence, in an ineffable speciality, is
bound up with the hallowed object. The incarnate God,
inscrutably but really and uniquely, is there. To be near
the sacred Thing is to be near Him, in a sense apart and
infinitely important. To pray before it is, accordingly, in
a sense apart and infinitely important, to pray to Him in
an intense and prevailing proximity.
No Christian who has learnt anything large from life's
work and sorrows, from its temptations and its failures, its
immeasurable need of the Christ, whole and near, will bear
to think or speak hardly about such beliefs. Probably he
personally knows amongst those who cherish them such
humble and holy disciples of his Lord that he has a great fear
of " offending the generation of God's children." Yet in
all love and candour we may ask, for ourselves, for our own
faith and our own responsibilities, whether the words of the
Lord and His apostles really give such convictions the ground
which their gravity and importance demand for the full
assurance of faith.
Approach first the more general and far more widely-held
tenet that the Holy Communion is emphatically the Sacra-
APPENDIX 359
ment of the Presence. With all reverence for the thou
I am constrained to say that I cannot find, after earnest-
study, followed throufifh many years, that this belief is either
" read in the Scripture or to be })roved thereby " (Article
VI.). I may quote, with respectful af]frcemcnt, some words
of my illustrious predecessor at Durham, whose vast know-
ledge was held and used by a mind singularly detached from
** party." The sentences are quoted from his Memoir in
my friend Dr. Tait's recent book, a book of whose high and
distinguished value I can hardly speak too warmly, The
Nature and Function of the Sacraments. Bishop Westcott
writes : " One grave point I am utterly unable to under-
stand — how ' the Body broken ' and ' the Blood shed ' can
be identified with the Person of the Lord. I find no warrant
in our Prayer Book or ancient authorities for such an identi-
fication. . . . The circumstances of the Institution are, we
may say, spiritually reproduced. The Lord Himself offers
His Body given and His Blood shed. But these gifts are not
either separately (as the Council of Trent), or in combination,
Himself. It seems to me vital to guard against the thought
of the Person of the Lord in or under the form of bread and
wine. From this the greatest practical errors follow. . . .
(The elements) represent His human nature as He lived and
died for us under the conditions of earthly life."
I venture to add, on my own part, what has long seemed
to me eminently true and significant, that the whole action
and utterance of the Lord at the Institution connect the
eucharistic Rite with the sacred Death as the immediate and
supreme matter of reference. The elements are kept apart,
not blended. The one is broken, the other is poured out,
before consecration and reception. They are thus, first, the
Body and the Blood separate from each other; that is, in
the death state. They are, further, the Body as broken and
the Blood as shed; that is, in the state of the Crucifixion
hour. The Cup is the New Covenant, in the life-blood, say,
the death-blood, of the most holy Covenanter. The ordin-
ance " spiritually reproduces " an hour, a state, which,
while its effects are for ever, has for ever ceased to be.
The Holy Communion, as to w^hat is for certain read in
Scripture and can be securely proved thereby, without im-
portations into the matter from quite other sources, is thus
precisely this, the Sacrament of our Redemption by the
Death of Christ. As such, assuredly, our Consecration
Prayer regards it.
The divine Ordinance, with all its grace and power, is thus
emphatically a Rite of Covenant, rather than a means to
effectuate a unique mode of Presence. As we will presently
360 APPENDIX
remember, it is a holy occasion full of the certainty, joy, and
glory of the Presence. But the Presence on that occasion
is not a something effected by the Ordinance. Rather it is
just that propinquity of the Lord which He promises to His
people in all their holy gatherings. (Matt, xviii. 20.) Only
He is present there for a special purpose of blessing — to
make, as it were, His whole covenant of grace over again
concrete, tangible, vitally and vividly real, to all His own;
to make it, as it were, a thing which they can feel. It is, in
brief, a Sacrament. And a Sacrament, when we come to
think of it calmly and anew, what is it ? I venture to say,
with Dr. Tait, as he reiterates the point in his admirable
book, that Sacraments are things given not to add to the
mysterious element of religion, but on the contrary to clear
thought, and quicken imagination, and aid faith to lay a
direct and simple hold on the eternal verities. They are
given to assist the believing spirit, by outward and visible
signs and seals related to the hidden things signified, and,
true to a common law of human language, called freely by
their names. They are Signs, so as to help the worshipper
to treat the invisible as veritable. They are Seals, so as to
validate the grasp of faith upon its possession, under the
*' better covenant," of all that is ours through the Incarnate
and Crucified Redeemer.
Of course, this is no mere matter of natural perception, of
common sense. The Holy Spirit alone is able to give thought
and faith their true direction and to reveal to them the glory
of their object. But as He uses the Word (for it, without
Him, is only words), so He uses its sacramental Seals, never
to be dissevered from it, to the uplifting and the assuring
of the soul.
It was, I believe, Archbishop Temple who said that the
work of the Holy Communion is not to effect a Presence,
but to seal a Promise.
May we not fairly expect that, if the effecting of a unique
Presence were the Lord's purpose in the Institution, the Acts
and the Epistles would contribute unmistakable illustration
of it, not in teaching only, but in incident ? But I cannot
for myself trace such illustration anywhere. In one memor-
able incident I seem to see a negative to it. St. Luke, as
we all feel, in the Acts, records not only events, but selected
and significant events. One such is given us in that pro-
minent narrative of immortal beauty, the conversion and
baptism of the Ethiopian. The man, taught first by Isaiah,
then by Philip, who for him is the New Testament, believes,
rejoices, is baptized, and then goes on, utterly alone of
Christian fellowship, to the African mountains. He needs,
if human being ever needed it, the Presence. How is he
APPENDIX 861
to enjoy it? Not, on any strict Church theory, through
eucharistic means at all. lie is but a layman, just baptized
by a deacon. His sole external means of grace arc Isaiah,
Philip's words, and baptism. Must he not turn back to
Jerusalem, and get the Apostles somehow to make good
the tremendous need ? Nay, he goes on his way rejoicing.
He has the whole new-found Christ with him. Neither
Philip nor Luke is, it would seem, disquieted about his
spiritual provision.
This means no dishonour to the Passover of Christ. But
it seems to me silently to suggest that the Presence has
not that unique connexion with it which so many earnest
Christians take for an article of faith.
III.
Upon the further question, the Reservation of the conse-
crated Bread for worship, I will speak but briefly. The late
Mr. Freestone, of the Mirfield Community, has shown, in his
book The Sacrarnent Reserved (a book which appeared after
his brave death in Mesopotamia), that such a practice was
not known in Christendom for a thousand years. And the
Bishop of Oxford (Dr. Gore) has handled the subject, in the
hke direction, in an essay of characteristic power. He
writes from his own point of view — a point far different
from mine. He emphasizes as a great function of the
Eucharist that it is ordained to convey into the Christian
the glorified humanity of the Lord. But none the less
weightily he warns Anglicans of the tendency of the Adoration
of the Host to blur and distort the fulness of faith in the
Lord's indwelling in His disciple — whose being is the one
true pyx or tabernacle of the sacramental Body. (The
title of the Essay precisely is The Theological Bearings of
some extra-liturgical Uses of the Blessed Sacrament ; it is
reprinted from the English Church Review, and published
by Longmans.) There are some great premises in the
Bishop's masterly discussion with which, as I have said, I
am quite unable to go; while fully recognizing the amount
of ancient (I cannot think primeval) belief and teaching
which is with him. But I find it the more impressive that
he should thus urgently insist upon the spiritual risk, as
well as the unhistorical texture, of the tenets which would
find a divinely given help to faith and prayer in acts of
worship, collective or single, offered in the presence of the
reserved and tabernacled Sacrament of the Body — used
as it is, in such a case, without the very least evidence that
this was a use intended by the Lord.
The tendency of this whole type of teaching, so I feel
reverently convinced, does not run with the main stream
362 APPENDIX
of New Testament truth. More or less it goes to make less
sure, less luminous, less restful and strengthening to the
believer, the certainty of the unfailing and ubiquitous
Presence, entire and perfect, of the crucified and risen Lord
Incarnate, in all the glory of His Person, in all the grace of
His Deity and His Manhood. It goes to put out of the fore-
ground that truth which flows like a river of life through
the Apostolic teaching, the truth of the work of the " other
Comforter," who was to supply, and more than to supply,
the loss of the amazing gift of the literally corporeal com-
panionship of the Christ. In the Scripture it is by the Spirit
that we have the Son, in all His life and power. The manner
is inscrutable; it transcends infinitely alike analysis and
imagination. But the fact is simplicity and certainty to
faith. " He that is joined to the Lord is one spirit." The
bridal bond of the soul and the Saviour, in which the disciple
is not only with but in the Master, and He in him, is by
the Holy Ghost given to us. It is such that, at every
moment and in every place, the Master is closer to the man
than breathing, nearer than hands and feet.
As to the public worship and life of the Church of God,
a serious tendency of the teachings in question seems to me
to be, as we have seen, a discredit of extra-sacramental
worship, such that the traditional treasures embodied in
Morning Prayer, for example — the Lessons, the Psalms, the
Te Deurn — are becoming unfamiliar to many churchpeople.
Surely the glory of the Sacrament should rather be shed over
all other times of worship and of the Word, as the seal of
covenant blessing upon them all, than be supposed to
depress them and leave them in the cold.
IV.
But now I close. I have tried, imperfectly, but to my best,
to give reasons against certain misuses, as I think them,
of the glorious sacramental Institution, the holy Passover
of our Redemption. Let me conclude all the more gladly
upon the positive note. For all that it is given to be, as the
divine memorial, in the soul and in the Church, of the Atoning
Passion — that central fire and light of the Faith, that supreme
magnet to the believing sinner's worshipping love — let the
Holy Communion be always more to us than ever, always
more gracious, beautiful, venerable, dear. For all that it is
given to us to be, as the imperial seal of Heaven upon the
whole eternal Covenant of abundant pardon and victorious
holiness, for all that it is as the authentic and certifying
adjunct of the Word, from which it is never to be parted,
let it seem always more desirable to us, more light-giving,
APPENDIX 363
more life-giving, to receive in worshipping wonder the hal-
lowed Bread and Wine, as from tlie hands of the blessed
Christ Himself, that so the better, in the heart, by faith,
we may feed on IIim. Let our eonduet of the great Rite,
and our use of it, be steeped in the tranquil but profound
reverenee of faith and love, and also in the glory of that
blessed hope of which it is full. For we " shew the Death "
with a perfectly definite terminus ad quern in view ; " till
He come." So let us go forth from it strengthened and
refreshed in our whole being, pledged anew to an unreserved
surrender to our once surrendered and suffering King, and
better able to recollect, to adore, and to use, everywhere
and every hour, *' all the days and all day long," in the
assemblies of the Church, and in our own most solitary or
most crowded time, the entire and real Presence, living, life-
giving, human, divine, of our Lord Jesus Christ.
{Copies of this address can be obtained at The Church Book
Room, 82 Victoria Street, S.W. 1., price 2d., or lOs. per 100
for distribution.)
BIBLIOGRAPHY
The Books and Pamphlets have been arranged, so far as
possible, under the same headings as have been used in Part I.,
Chapter XV. The date given is that of first publication unless
otherwise stated. Present prices are added, if still in stock.
The following abbreviations have been used :
and
B.
= Bemrose & Sons.
C.
= Cassell & Co.
C. B.
= Cambridge Bible for Schools and Colleges.
C. G. T.
= Cambridge Greek Testament for Schools
Colleges.
CM.
= Charles Murray (Home Words Office).
C. M. S.
= Church Missionary Society.
D.
= A. P. Dixon, Cambridge.
D.B.
= Deighton, Bell & Co., Cambridge.
D. T. D.
= Drummond's Tract Depot, Stirling.
E. S.
= Elliot Stock.
H. «&S.
= Hodder & Stoughton.
H. R. A.
= H. R. Allenson.
K.
= J. Kensit & Co.
L.
= Ling, Dorchester.
L. G.
= Longmans, Green & Co.
M.
— Methuen & Co.
M. B.
= Marshall Brothers.
M. &S.
= Morgan & Scott.
N.
= Nisbet & Co.
N. C. L.
= National Church League.
O.
= Oliphant, Anderson & Ferrier
P.
= S. W. Partridge.
R. S.
= Robert Scott.
R. T. S.
= Religious Tract Society.
S.
= Seeley, Service & Co.
s. &c.
= John F. Shaw & Co.
S. p. C. K
. = Society for Promoting Christian Knowledge.
T.
= Thynne.
I. THEOLOGICAL AND PASTORAL WRITINGS
(see pp. 168-172)
English Church Teaching. Part II. (C. M., 1897 ; later N. C. L.)
Faith, its Nature and its Work. (C, 1909.)
Justifying Righteousness. (S., 1885.)
Outlines of Christian Doctrine. (H. & S., 1889.)
Veni Creator. (H. & S., 1890.)
364
BIBLIOGRAPHY 365
To my Younger Brethren (on Pastoral Life and Work). (II. & S.,
1892.)
A brief declaration of the Lord's Supper, by Nicholas Ridley,
Bishop of London. Reprinted with Introduction, Notes
and Appendices and prefaced by a Life of the Author, by
H. C. G. Moule. (S., 1895.)
Tracts
Baptism, Holy. (N. C. L., 1920.)
Baptism, the Sacrament of. (K., 1896.)
Cleansing Blood, the (a study of 1 John i. 7.) (S., 1889.)
Confession. (D., 1899 ; D. T. D., 1907.)
Eating Christ's Flesh and drinking His Blood. (R. T. S.)
Justification by Faith [Twentieth Century Papers, Is. each.]
(S. & C, 1903.)
New Birth, the, a brief Enquiry and Statement. (S., 1888.)
Our Great High Priest. (D., 1899; D. T. D., 1907.)
Real Presence, the. (N. C. L.)
II. EXPOSITIONS AND COMMENTARIES
{see pp. 172-176)
A. Commentaries
Romans, the Epistle to the. (C. B., 1879.)
Ephesians, the Epistle to the. (C. B., 1886.)
PhUippians, the Epistle to the. (C. B., 1889.)
Colossians and Philemon, the Epistle to the. (C. B., 1893.)
Philippians, the Epistle to the. (C. G. T., 1897.)
B. Expositions and Expository Studies
Romans, the Epistle to the [The Expositor's Bible]. (H. & S.,
1894.)
Philippian Studies. (H. & S., 1897.)
Colossian Studies. (H. & S., 1898.)
Ephesian Studies. (H. & S., 1900.)
C. Expositions (Devotional Bible Readings)
Cross and the Spirit, the (The Epistle to the Galatians). (S.,
1898.)
Grace and Godliness (The Epistle to the Ephesians). (S., 1895.)
Hebrews, Messages from the Epistle to the. (E. S., 1909.)
High Priestly Prayer, the (John xvii). (R. T. S., 1907. 6s.)
Jesus and the Resurrection (John xx). (S., 1893. 3s. 6d, n.)
Light from the First Days. (M. B., 1911.)
Seven Epistles, Some Thoughts of the. (R. S., 1916.)
Timothy, the Second Epistle to. (R. T. S., 1905. 5s.)
The Gospel in the Old Testament (24 Coloured Pictures by
Harold Copping, Described by Bishop Moule. (R. T. S.,
1908. 25s. to 30s.)
Scenes in the Life of our Lord (ditto). (R. T. S., 1907. 25s.
to 30s.)
366 BIBLIOGRAPHY
III. DEVOTIONAL WRITINGS (see pp. 176-179)
A. Sermons
(i) Volumes
Fordington Sermons (see p. 58). (Dorchester, Ling, 1882.)
Christ is All (in Preachers of the Age). (H. & S., 1892.)
Christ is All (reprinted in The Expositor's Library). (H. & S.,
1913.)
The Secret of the Presence. (S., 1900. 4s. 6d. n.)
My Brethren and Companions (in the Church Pulpit Library.)
(N., 1905.)
Christ's Witness to the Life to come. (S., 1908. 5s. n.)
Cathedral, University and other Sermons (posthumous),
(H. & S., 1920.)
(ii) Smaller Collections
Christ in Life, Life in Christ (in " Christ and His People," 1-4).
(H. & S., 1888.)
Life in Christ and for Christ (a separate reprint of the above
with two additional Sermons. (H. & S., 1890.)
Doctrine and Life (in " The Church and her Doctrine." (N., 1891.)
" I come " (four sections) (in " The Church and her Doctrine."
(N., 1891.)
(iii) Single Sermons
[Those that have since been reprinted in volumes of Sermons
have been omitted from this list.]
The Spirituality of the Church of England. Part II. From
Sermons on the Litany. (L., 1870.)
The Fact of the Resurrection. (L., 1871.)
The Consummation of Love and Peace [in Cambridge Sermons].
(M., 1893.)
" Salvation is of the Jews " (Centenary Sermon in Durham
Cathedral, published by the London Jews Society). 1909.
*' Even to your Old Age " (after death of Dean Kitchin). 1912.
(iv) Church Congress Sermons [see Reports. Bemrose]
1902. Northampton. The Commission to Preach — Christ.
1904. Liverpool. The Harvest — at Home.
1908. Manchester. " Over against his house " (Cathedral and
other Sermons, No. iii.)
1919. Leicester. Pre-requisites to a Regenerated World (Cathe-
dral and other Sermons, No. xvi.)
B. Devotional Books, Papers and Tracts
(i) Church Congress Papers [see Reports. Bemrose.]
1886. Wakefield. The Devotional Study of Holy Scripture.
1889. Cardiff. The Christian and the World.
1892. Folkestone. Christian Doctrine and Christian Life.
1893. Birmingham. The Church of England in Relation to other
Bodies of Christians.
1895. Norwich. The Second Coming; its Bearing upon Mission
Work.
BIBLIOGRAPHY 367
1897. Nottinjj^ham. Progress of Life tmd Thought hi the Church
of England during the Victorian Era; tlic EvangeUcai
Movement.
1898. Bradford. The Practical Use of Holy Scripture.
1900. Newcastlc-on-Tyne. The lleforniation in England (Jewel's
Apology).
1902. Northampton. Private Prayer.
1904. Liverpool. The Fostering of Vocation.
1906. Barrow. The Joy of Adoration [see '* Christ's Witness to
the Life to come," xvi.]
1907. Yarmouth. The Holy Spirit and the Church : in Witness.
[see '' Christ's Witness," xvii.]
1909. Swansea. The Sanctification of Family Life.
1910. Cambridge. Christ our Life.
1912. Middlesbrough. The Unchanging Christ : " I am . . . the
Life."
(ii) On the Christian Life (mostly 16mo)
Thoughts on Christian Sanctity. (S., 1885, Is. 6rf.)
Thoughts on Union with Christ. (S., 1886. Is. 6d.)
Thoughts on the Spiritual Life. (S., 1887. Is. 6d.)
Thoughts on Secret Prayer. (S., 1890. Is. 6d.)
Temptation and Escape [for beginners]. (S., 1903. Is. 6d.)
Need and Fulness [six addresses. The Keswick Library].
(M. B., 1895.)
Patience and Comfort [five addresses, three at Keswick]. (M. B.,
1896.)
Christ and the Christian [five addresses, given at Keswick].
(M. B., 1919.)
Letters and Poems of Bishop Moule (posthumous). (M. B., 1921,
3s. 6d.)
(iii) On Prayer, and Prayers
Prayers and Promises, Messages from the Holy Scriptures.
(S., 1896. Is. 6d.)
Prayers for the Home, A month's cycle of morning and evening
Family Worship. Crown 8vo. (S., 1892. 4s. 6d.)
Our Prayer-book. Short Chapters on the Book of Common
Prayer. 16mo. (S., 1898. Is. 6d.)
[And see above]
(iv) On the Holy Communion
At the Holy Communion, helps for preparation and communion.
(S., 1892. 9d. to 3s. 6d.)
Pledges of His Love, the. Thoughts on the Holy Communion.
(S., 1894. Is. 6d.)
The Supper of the Lord. Crown 32mo. (R. T. S., 1912. Is. 3d.
to 3s. 6d.) Crown 8vo. (R. T. S., 1912. Is.)
On the Holy Communion [two Sermons in Trinity Church,
Cambridge, Nov. 1898.] (D., 1898.) (D. T. D., 1907.)
(v) For Lent
The Call of Lent, to Penitence, Discipline and Christ [forty-one
short readings]. (S. P. C. K., 1917. 2s.)
368 BIBLIOGRAPHY
(vi) For Men
Grace and Virtue. Some thoughts on moral claims and possi-
bilities. (C, 1913. 2s. 6rf.)
(vii) For Sunday Reading
Meditations for the Church's Year (fifty-four readings, including
Christmas and Good Friday). (H. R. A., 1908.)
Thoughts for the Sundays of the Year (fifty-two readings).
(R. T. S., 1901. 6s.)
The Sacred Seasons [in The Illuminated Series] (Selected Read-
ings for the Sundays and Holy Days of the Christian Year).
(S., 1907. 10s. Qd. to 15s.)
(viii) For Daily Reading
Daily Thoughts [Selected by Louise Buckland] [First edition
had title " With Heart and Mind." Third edition 1913].
(R. T. S., 1904. Is. M. and 3s. M.)
All in Christ [Selected by Rev. J. H. Burn]. (M. B., 1901.)
(ix) For Those in Sorrow {see pp. 177-179)
Christus Consolator. (S. P. C. K., 1915. Is. M. to 3s. lOrf.)
(French translation. Boucher. La Haye [The Hague],
Hollande.)
Christ and Sorrow, Thoughts for Stricken Hearts. (S. P. C. K.,
1916. M. to Is. 3flf.)
A Letter of Comfort, to a Sorrow-stricken Friend. (S. P. C. K.,
1916. 2d.)
Concerning Them that are Asleep [Reprint of last chapter of
" The School of Suffering."] (S. P. C. K., 1906.)
(x) Booklets and Tracts
The Unchangeable Gospel. (Hunt, 1891.)
Beginning Again (for the New Year). (R. T. S.)
Tracts for the Church Seasons — Christmas Day, New Year's
Day, Ash Wednesday, Lent, Holy Week, Good Friday,
Easter Day, Ascension Day, Whitsunday, Trinity Sunday.
(S. P. C. K.),
How can the Individual Soul approach God? (R. T. S., 1902.)
The Power of the Presence and its Relation to Holy Communion.
(N. C. L., 1917 and 1920. 2d.)
Kikuyu Tract—" That they all may be one." (L. G., 1914.)
The Power of the Home in the Winning of the World (to women
and girls). (C. M. S.)
Prayer and Missionary Difficulties. (C. M. S., 1911.)
Syria, A Recollection of. (British Syrian Mission.)
The separate addresses collected in " Need and Fulness " and
others published in envelope size by D. T. D. and by others
at various dates. (M. B.)
Reading the Bible. Everybody's Booklets, No. 6 (pp. 313-14).
(R. T. S.)
Soldiers and Sailors, A Letter to British, '' I believe " — *' I
belong." (D. T. D., 1903.)
BIBLIOGRAPHY 369
Parents, An Open Letter to Young [Essays on Duty, No. 21].
(C, 1910 [5th ed., 1911]).
Women, The PubUc Ministry of. (S., 1892.)
Prayer-book, the Story of tlie (Enghsh Church Manuals).
(L. G., 1908.)
Opium Question, the. (M. & S., 1904.)
Hope of the Near Approach of the Lord's Return, the (T.,
1919. 4>d.)
Also contributions to the following publications :
Biblical Character Sketches — Joseph. (N., 189G.)
Cambridge Sermons — Ps. xxxi. 20. (M., 1893.)
Christ and His People. Christ in Life, Life in Christ. (H. & S.,
1888.)
Church and Faith— Tests of True Religion. (1899.)
Church and her Doctrine, the — Doctrine and Life, " I come."
(N., 1891.)
Church and Life of To-day, the — Is there a Decline of National
Courage ? (H. & S., 1910.)
Churchman, The.
Dictionary of Christian Biography — Articles on Arnobius and
Monica. (Murray.)
English Church Teaching— Part II. (N. C. L.)
Foundation Truths of the Gospel — Regeneration. (M. & S., 1901.)
Holiness by Faith, a Manual of Keswick Teaching. (R. T. S.,
1904.)
Horatio Bonar, Memories of — The beauty of his hymns. (O., 1909.)
How to Study the Bible. (1890.)
John Newton— Sermon at Olney, April 25, 1907. (P., 1908.)
Lectures on Ecclesiastical History — Augustine of Hippo. (N.,
(1896.)
Quiver, The.
Record, The.
Redeemer, The Life and Work of the (reprinted from " The
Quiver.") The private and personal interviews of our Lord.
(C, 1901.)
Roads to Christ. (R. T. S.)
Sermons for the People, 2nd Series, Vol. I. First and Second
Simdays in Advent.
Sunday at Home, The.
Temple Bible — The later Pauline Epistles : Rom., Eph., Phil.,
Col. (edited by H. C. G. M. in one volume). (Dent, 1902.)
What is the Gospel? (from "The News"). Gal. iii. 13-14.
(" Home Words " Office.)
Memorials of Old Dorset — Dorchester. (B., 1907.)
Towards Reunion — Evangelicalism and its Revival.
Studies in Revival — The Breaking Forth of His Glory. (L. G.,
1915.)
(IV) MISCELLANEOUS (see pp. 179-181)
A. Poetry.
Apollo at Pherae [printed for private circulation by C. J. Clay,
M.A., Cambridge University Press.] (1865.)
The Thames Voyage [printed by C. Perkins, Marlborough.] (1866.)
B B
370 BIBLIOGRAPHY
Dorchester Poems. London, William Poole ; Dorchester, Henry
Ling. (1878.)
Poems on Subjects selected from the Acts of the Apostles, with
other miscellaneous pieces. (D. B., 1869. 4s.)
Seatonian Prize Poems, published by D. B. Is. each.
Christian Self-denial. (1869.)
The Beloved Disciple. (1870.)
Tyre. (1871.)
The Gospel in Polynesia. (1872.)
The Brazen Serpent. (1873.)
The Victory that overcometh the World. (1876.)
Christianus and other Poems. (D. B., 1883.)
In the House of the Pilgrimage. (S., 1896. 3s. 6d. n.)
Imitations and Translations, English, Latin and Greek, mostly
of long ago. (S., 1905.)
Letters and Poems (posthumous). (M. B., 1921. 3s. 6d. n.)
B. Biographical and Memorial
Charles Simeon [English Leaders of Religion]. (M., 1892.)
The School of Suffering, A brief Memorial of Mary E. E. Moule.
(S. P. C. K., 1905.)
Harriot Mary Moule [privately printed]. (1915.)
George Evans Moule, D.D., Missionary and Bishop in China.
(C. M. S., 1920. Sd. n.)
Memories of a Vicarage. Crown 8vo. (R. T. S., 1913. 2s. 6d.)
Also single Lectures or Articles :
Joseph— in " Bible Character Sketches." (N., 1896.)
St. Augustine — in " Lectures on Ecclesiastical History " (delivered
in Norwich Cathedral). (N., 1896.)
2nd edition, entitled Church Leaders in Primitive Times.
(T., 1909.)
Arnobius and Monica — in Diet, of Christian Biography. (Murray.)
Autobiographical Chapter — in " Roads to Christ." (R. T. S.)
John Newton — in *' John Newton, Sailor, Preacher, Pastor and
Poet " [see " Christ's Witness to the Life to come," x]. (P.,
1908.)
Horatio Bonar — The spirit and beauty of his hymns — in
" Memories of H. Bonar, D.D." (O., 1909.)
Milton— in " The Churchman." (Dec. 1908.)
Cowper— in " The Churchman." (1909.)
Tennyson— in " The Churchman." (Aug. 1909.)
C. Historical and Descriptive
The Evangelical School in the Church of England. Its Men and
its Work in the Nineteenth Century (Church of England
Handbooks.) (N., 1901.)
Dorchester — a chapter in " Memorials of Old Dorset." (B., 1907.)
Auckland Castle, a popular history and description. (S. P. C. K.,
1918.)
D. Varia
Tempora Mutantur, A Memorial of the Fordington Times
Society [for private circulation only]. London. Printed
by Bradbury & Evans, Whitefriars. Seven contributions
(six in verse) are by H. C. G. M. (1859.)
BIBIJOGRAPHY 371
Two Letters by William Warburton, Prebendary of Durliam,
1755, 175G. With a note by Ilandley, Bishop of Durham.
(1913.)
Cambridjifc and the English Poets.
My Cambridjje Classical Teachers, a Presidential Lecture before
the Durham and Northumberland Classical Association.
(1913.)
The Religion of the Psalms. A Lecture. (Mawson, Swan &
Morgan, Newcastle-on-Tyne.)
Is there a Decline of National Courage? — an article in "The
Church and Life of To-day." (H. & S., 1910.)
INDEX
Acts of the Apostlis, rooms on
Subjects selected from, 69, 179
Adams, Rev. H. F. S., 109
Adormuent of Chm-chcs, 228-9
Advent, the nearness of the
Second, 256, 296-7
Aged miners, 234—5
Albert, the Prince Consort, 23-4
Alexander, Ernest, 319, 343, 346,
349
Alexandra, Queen (Coronation),
260-4
Ailenby, General Lord, 296, 337
Mrs., 337
Anderson, Jim, S.S. teacher, 281
Andrewes, L., Bp. of Ely, 251
Anne, Queen, 257
Apollo at Pherce, 27-9
Appleton, R., Master of Selwyn,
65, 70
Archer-Hind, R. D., Fellow of
Trinity, 104
Argentina, Bp. of, see Every, E. F.
Amobius, Article on, 59
Arnold, Matthew, 75
Thomas, 42
Astronomy, Love of, 1 1, 68, 88, 337
Auckland Brotherhood, 205, 326
Auckland Castle, 225, 320-9, 335
Chapel, 323-9, 334, 350
Auckland Castle, a Popular His-
tory, 181, 320-31
Ballaigues, 159-60
Bancroft, R., Archbp. of Canter-
bury, 251
Banham, Rev. J. C, 200
Barbour, Dr. (U.S.A.), 327
Bardsley, J. W., Bp. of Carlisle,
189
Barlow, Sir Montague, 101
W. H., Dean of Peterborough,
92-3
Barnard, Lord, 229
Barrington, Bp. of Durham, 321
Barton, Dr. (U.S.A.), 327
Rev. John and Mrs., 31,
7&-7, 82, 85, 115, 117-18, 121-2,
150
Barton, Joyce, 316
Margaret, 191, 316
Buskerville, Archdn. G. K., 109
Bateman, Rev. Rowland (Letter
to), 289-90
Bath and Wells, Bp. of, see
Kennion
Battersby-Harford, Canon J., 100
Bayley (afterwards Laurie), Rev.
Sir Emilius, 94
Beamish, Grave in Churchyard at,
280
Beatenberg, St., 157, 160, 185,
192
Beauchamp, Rev. Sir M., 119
Beaufort, the Duke of, 266
Bek, Anthony, Bp. of Durham,
302, 321
Bennett, Sir William Stemdale,
24, 84, 333
Beyrout (British Syrian Schools),
165
Bible, the, 137-52; (at Corona-
tions), 262 and 268; (O.T.
Criticism), 172-6, 295-6; (devo-
tional study), 311-14; (on his
death -bed), 347-9
Bible Society, the, 243
Bingham, Rev. Charles, 54
Birks, Professor, 92
Birmingham, Bp. of, see Gore, C.
Birmingham Church Convention,
149, 287-8
Blackwood, Sir Arthur, 114
Blunt, R. F. L., Bp. of Hull, 189
Body, G., Canon Missioner, 193-4,
225
Boilermakers' Society, Letter to
the, 240-1
Bolland, Rev. E. W., 344
Booth-Clibbom, Mrs. (La Mare-
chale), 318
Bosanquet, Mrs., 349
Bothamley, Miss M. H., 326, 333
Bott, Rev. A. J., 213-14
Boughey, Rev. A. H. F., Tutor,
etc., of Trinity, 65
Boultbee, Rev. T., D.D., 95
Bowker, Henry F., 117, 127
373
374
INDEX
Bradley, Dean G., 41, 42-3, 46,
259, 261, 263
Braemar, 160-1
Bridges, Rev. Charles, 54
Bright, Canon, 130
Brighton, Illness at, 150
Bristol, Bp. of, see Nickson
Brown, Canon F., 236
Dr. (U.S.A.), 327
Rev. G. Wreford, 200
Browne, Harold, Bp. of Ely, 51
Browne's Medals, Sir William, 27
Browning, Robert, 85
Bunyan, Quotation from John, 352
Burn, Robert, Tutor of Trinity, 19
Burnet, Gilbert, Bp. of Salisbury,
268
Butcher, Rev. L. B., 123
Butler, Very Rev. H. M., Master
of Trinity, 150, 252, 299-301
Joseph, Bp. of Durham, 302,
321
Calcutta, Bp. of, see Cotton
Cambridge, 14, 15-41, 51, 55, 60,
64-72, 76, 81, 113-25, 135-40,
150-8
Addresses on Christian Doc-
trine, 154
Choir School, 67
Daily Prayer Meeting, 113
Holiness Meetings at, Kes-
wick Speakers, 117, 131; Oli-
phant and Pigott, 117
— 13, Cranmer Rd., 343
— St. Catharine's College, 151,
154, 157
— 5, Salisbury Villas, 151, 157
— S.S. Workers at, 114
University Bible Readings,
116, 123
Cambridge Classical Teachers, My,
16
Cambridge Inter-Collegiate Chris-
tian Union, 102, 114-15, 118,
121-5, 136, 158
Cambridge Seven, the, 119
Cambridge University Church
Society, 130
Cannes, 150-1
Canterbury, Archbps. of, see Ban-
croft, R., Bancroft, W., Temple,
F., Davidson, R. T.
Carless, Rev. H., 109
Carlisle, Bp. of, see Bardsley,
J. W.
Carpenter, W. Boyd, Bp. of Ripon,
189
Carr, C. Lisle, Bp. of Coventry,
100, 109
Carr, Rev. Edward H., 91
Carrington, Lord, Great Cham-
berlain, 270
Carter, Rev. G. Foster, 200-1
Carus Greek Testament Prize, 27
Cassels, W. W., Bp. in Western
China, 119
Cathedrals, Sermons in, 141
Cauldron Snout, 339
Causton, Rev. L. F., 200, 317
Cavell, Mrs., and Nurse E. Cavell,
337
" Challenge to the Bishops," the
Bp.'s answer to a, 255-6
Chapel Royal, St. James's, 155
Whitehall, 140
Charles I, King, 322
Charles Simeon, 180-1
Chavasse, F. J., Bp. of Liverpool
(Consecration Sermon), 142,
155, 189
Chesters, 337
Children, the Bishop and, 314-16
China Inland Mission, 119-20
Christ and Sorrow, 178-9, 278
Christ and the Christian, 132
Christian Social Union, 156
Christianus and Other Poems, 71,
179-80
Christus Consolator, 178-9, 278
Church Congress, 146-8
Church Missionary Society (Chil-
dren's Association), 13-14; (at
Cambridge), 77; (Annual Ser-
mons), 142-3; (Exeter Hall),
145-7, 243; (in Dublin), 254,
346
Church Missionary Union (Cam-
bridge), 31, 123
Church of England Zenana Mis-
sionary Society, 332
Church Times, The, 187
Churchyard, Canon, 210
Clarke, Rev. C. W. A., 109
Classical Tripos, 35-6 ; Examiner,
70
Classics, the Bp. and the, 298-305
Clifford, W. K., 34, 38
College Missions, 120-1
Colson, Rev. F. T., 109
Comfort, A Letter of, 278
Compton, Lord Alwyno, Bp. of
Ely, 260
Confirmations, the Bp. at, 191,
212-15
Conington, Professor, 13
Connaught, H.R.H. the Duke of,
264, 269
Conscientious Objector, A Clergy-
man as, 273-6
indb:x
875
Oonstantinoplo, 165
*' ConvorsioM," 48
Convocation of York, 240-50
Conyboaro, Rov. W. J., 201
Coronations, Two, 257-72
Corpus Christi College, Cambridge,
7, 39, 94
Cosin, J., Bp, of Durham, 251,
321, 323, 329
Cotton, G. E. L., Most or of Marl-
borough and Bp. of Calcutta, 42
Coulthard, Rov. E. N., 109
Coventry, Bp. of, sec Carr, L. C.
Cowell, Professor E. B., 123
Cowper, William, 307-8
Cr6cy, A Bp. of Durham at the
Battle of, 272
Creighton, Mrs., 327
Crewe, Nathaniel, Lord, Bp. of
Durham, 257, 208, 303, 321
Cromer, 101
Crosthwaite, R. J., Bp. of Bever-
ley, 189
Crowther, S., Bp. of the Niger, 322
Cruickshank, Canon, 200, 298-9
Curragh Chase, 320, 339-41
Cj'cling Expedition in Devon and
Cornwall, 101-2
Dahle, Dr. (Norway), 327
Darlington, Holy Trinity, 236
the Mayor of, 189
Daudi, King of Uganda, 322, 329-
30
Davidson, Randall T., Archbp.
of Canterbtiry, 250-3, 259-03,
206-9
Dead, Prayers for the, 220-1
de Bury, Richard, Bp. of Durham,
324
Deceased wife's sister, Marriage
of, 220-7
de LabiUiere, Rev. P. F. D., 200
Derby, the Countess of, 330
de Vere, Sir Aubrey, 339
Stephen, 332, 339-41
Mrs., see Moule, I. C.
Devonshire, William, Duke of, 24
Dibdin, Sir Lewis, 100
Diocesan Conference, 211
Diocesan Finance, 211
Dixon, J. Gilbert, 101
Dobson, Austin, 29
D.D. degree, 171
Doctors, Sermon to, 254-5
Dodderidge, Rev. A. G., 124
Dog, Duet with, 330-7
Dolphin, Rev. A. R., 200
Dorchester, 12
Dorchester Poems, 60, 179
Dorset, 12, 73, 81
Dorset Cli'rical Society, 53-4
Drury, T. W., Bp. of Kipon, 154
Dublin, Arclibp. of, ace I'lunkot,
Lord, Gregg, J. A. F.
the Synod, etc., 148, 156;
(C.M.S. Centenary), 254
Duckworth, Canon of West-
minster, 201
Dugdale, Lady Eva, 330
Dunloo, Gap of, 340
Durham, Bps. of, 257-8, 321-3,
and see Cosin, Crowe, Maltby,
Barrington, Lightfoot, J. B.,
Westcott, B. F., Moule, H. C. G.,
Henson, H. H.
Durham Cathedral, 190-1, 350
Durham Classical Association, 38
Durham Light Infantry, the Bp.'s
messages to the, 270, 278-80
Durham, Lord, 229, 270, 330
Ealand, Rev. A. F., 109
Eardley-Wilmot, E. A., Preben-
dary, 192
Eastlake, Sir Charles and Lady,
85
Eddison, Rev. F. W., 200, 310
Eden, G. R., Bp. of Wakefield,
189, 249-50
Edmundbyers, 338
Education, Principles of, 8-9, 87
Educational policy (Durham), 211
Edward III, King, 322, 324-5
Edward VI, King, 257
Edward VII, King and Emperor,
189; (Coronation), 258-04
Egypt, 107
Elizabeth, Queen, 257
Elliott, Rev. Charles Boileau,
84-5
Elliot, P. F., Dean of Windsor,
343
Elwin, Mr., 101 "^
Ely, Bps. of, see Browne, H.,
Compton, Lord A.
Employment Committee, 241-2
Ephesus and Patmos, 105
Eternal Hope (Dean Farrar),
alluded to, 138
Etherley, 297
Euripides, Plays of, 304
Evening Communion, 210-17
Every, E. F., Bp. of Argentina and
Eastern South America, 244
Exeter, Bp. of, see Hall, J.
Exeter Hall, 144-0
Falkland Islands, Bp. of the, see
Every, E. F.
376
INDEX
Fasting Communion, 220
" Father Ignatius," 147
Fearon, W. A., Archdn., 252
Felixstowe, 337
Felling, 208
Fordington, Parish, 2, 14, 54-62,
71, 73-80
Times Society, 13
Vicarage, 2 ; (pupils at), 7-8
Fordington Pulpit, 62-3
Fordington Sermons, 58, 138
Forest, 338
Fowler, Warde, 28
Fox, Rev. C. A., 117, 127
H. E., Prebendary, 189
Fraser, Rev. A. C, 235
Sir Andrew, K.C.S.I., 327
Free Churches, Presidential Cam-
paign of the National Council of,
Bp.'s address, 283-4
Fries, Dr. Karl (Sweden), 327
Future State, the (Sermon), 138-
40
Galtee Mountains, 340
Garden-door, The, 78-9
Garnett, Mrs., 102
Gateshead, Advent Sermon at
Christ Church, 290
Geary, Captain B. Handley, V.C.,
284-5
Gedge, Sydney, 92-3
George I, King, 258
George V, His Majesty King,
accession and Convocation
address, 247-8 ; (Coronation),
258-9 and 265-71, 329; (at
Windsor), 342-5
Germany, 237
Girls' Friendly Society, the, 332
Girton and Newnham Students, 89
Gladstone, William Ewart, 25, 90
Glendalough, the Seven Churches,
the Round Tower, 340
Glyn, Rev. Carr John, 54
E. Carr, Bp. of Peter-
borough, 270
Goe, F. F., Bp. of Melbourne, 199
Gordon, Rev. Maxwell, 31
Gore, Charles, Bp. of Birmingham
and of Oxford, 147, 149, 252
Goschen, Lord, 243
Goucher, Dr. (U.S.A.), 327
Gough, Rev. C. M., 109
Gouldsmith, Canon H., 228
Grace and Virtue, 288
Grasmere, 335
Greece, 162-4
Green Bow Cemetery, 334, 351
Groeawaj^, Rev. H., 208
Gregg, J. A. F., Archbp. of Dublin,
Primate, 109
Griffiths, Rev. William, 221
Grubb, Rev. George, 123
Guardian, The, 186
Gwatkin, Professor H. M., 102
Halifax, Lord, 171, 252, 288-9
Hall, Joseph, Bp. of Norwich (The
Divine Right of Episcopacy and
The Peacemaker), 147
Hammond, James Lempriere, 19
Handley, Rev. Augustus, 54
Hannington, James, Bp. of
Uganda, 102
Hardy, Thomas, O.M. (Letters),
4, 75-6
Harford, Dr. C. F., 121
Harford-Battersby, Canon T. D.,
126
J., see Battersby-Harford, J.
Hargrove, Canon, 40
Harris, Lord, 90
Hartlepool, Trades Union Council
at St. Hilda's, 242
Haussleiter, Professor, 327
Hay, Brig. -Gen. Owen, 114
Heaven and Home, 180
Heavenfeld, 337
Hennig, Bp. (Moravian Church),
337
Henry V, King, 257
Henrv VI, King, 257
Henry Martyn Hall, 123, 125
Henson, H. Hensley, Bp. of
Durham, 252, 258, 309-10
Hesilrige (Hazelrigg), Sir Arthur,
321
Hicks, Mr. Searle, 210
High Chiu-chmen, Relations of Bp.
with, 192-8, 203
High Force, 339
" High Priestly Prayer, The,'' 67
Hodges, Noel, Bp. of Travancore,
199
Hodgkin, Dr., 327
Holden, Rev. J. Stuart, 124
Holland, Lt.-Col., CO., D.L.L,
282-3
Holmes, Arthur, 17
Holy Communion (Evening Com-
munion), 216-17; (Fasting),
220 ; (Lay Ministration), 245-6 ;
(Reservation), 220
On the Lord's Supper (Bp.
Ridley), 171
Homer, 304
Hook, Dean, Life of Archbp.
Parker 192
Hooper, Douglas, 101-2, 116-17
INDEX
377
Hopkins, Rov. E. H., 127-8, 131
Hort, Professor, 94
Hoskina, K., Bp. of South woll, 188
Hoato, D. E. (Diroctorof the C.I.M.
in China), 119
Houghton-lo-Spring, 230
Houao of Lords, tho, 243
Howson, Dean, 51-2
Hubbins, David, 319, 345
Hudson Taylor, Mr., 119
Humphrey, Rev. W. J., 109
Humphreys, Canon A. E., 61, 65,
70
Humshaugh House, 336-7
Hunter, Rev. C. B. R., 245
Hymns, Favourite, 347-8, and sec
89
Image, J. M., Tutor of Trinity, 77
Imitatiotis and Tratislations (1905),
27, 179
Inaugural Lecture, 151-3
Incense, Use of, 218-20
Ingham, E. G., Bp. of Sierra
Leone, 199
In the House oj the Pilgrimage, 1 80
Islington Clerical Meeting, 143-4
James II, King, 257-8, 267
James, Arthur Coleridge, 317
Jarrow, Bps. of, see Nickson, G.,
Quirk, J. N.
Unemployment at, 239
Jayne, F. J., Bp. of Chester, 189,
252
Jerusalem, 166-7, 296, 337
Jesus and the Resurrection, 67
Jesus Lane Sunday School, 67
John, King, 322
Jones, Rev. Bertram, 242, 280
F. Melville, Bp. in Western
Equatorial Africa, 109
Rev. P. Ireland, 100, 105,
109
Joseph Andrews, 302
Jungfrau, the, 160
Jupp, Rev. W. T., 194
Kennion, G. W., Bp. of Bath and
Wells, 189, 258, 260, 263, 266
Kenya Colony, 254
Keswick Convention, 123-4, 128,
142, 144, 148, 187, 193; (Bp.
Moule at), 131; (last messages),
132-4
" Keswick " Meetings at Cam-
bridge, 117, 131
Kikuyu and Heresy, 250-4
King, Edward, Bp. of Lincoln, 244
Humphrey, 286
King's College Chapel, 88
Kingsloy, Charles, 24
Kirkby Flootham, 342
Kirkpatrick, A. F., Dean of Ely, 05
Kilchenor, Lord, 260
Kitchin, Very Rev. G. W., Dean
of Durham, 323
Knight, Rov. P. Y., 335
Lagoa, Bp. of, H
Lambeth Conference, 244-5
Lambeth Palace, Devotional day
at, 243
Lambton, Lady Anne, 330
Lambuth, Bp. (U.S.A.), 327
Landor, G. H., Bp. of Victoria,
Hong Kong, 1 09
Lang, Most Rev. Cosmo G.,
Archbp. of York, Appreciation
by, 246-7 ; welcome back from
America, 248-9; (at Corona-
tion), 259, 266-7, 328, 351
Rev. J. T., Fellow of Corpus,
70, 118
Langley, Cardinal, Bp. of Durham,
257
Lasbrey, B., Bp. of Lagos, 109
Law, Bonar, 343
Law of Liberty in the Spirituul Life,
The, 127, 130
Law, William, 55
Lay Helpers' Association (Dur-
ham), 208
le Poor, Richard, Bp. of Durham,
324
Lea- Wilson, C, 68-9
League of Nations, 193
Leeke, Chancellor E. T., 30, 51, 65
Lees, Harrington C, Archbp. of
Melbourne, 109
Lenwood, Rev. Frank, 202
Lightfoot, Joseph Barber, Bp.
of Durham (Tutor at Trinity),
18; (Professor), 18-19, 59,
61, 91-3; (Bp.), 185-6, 193, 203,
205, 210, 215, 230, 303, 320,
322-3, 326, 329, 350
Lillingston, A. B. G., Canon of
Durham, 109, 201
Lincoln, Bp. of, see King, E.
" Lion Tamer," the, 230
Liverpool, Bps. of, see Ryle, J. C,
Chavasse, F. J.
Livingstone, David, 253
Lodge's Portraits of Illustrious
Personages of Great Britain
(1814), Edmimd, 349
London, Bps. of, see Ridley, Bp.,
Temple, F. , Winnington-Ingram,
A. F.
378
INDEX
Londonderry, Marquis and Mar-
chioness of, 229, 260
Long, Archdn., 228
Lough Derg, 340
Lowry, the Misses, 337
Loxley, Canon, 239
Lumby, Professor, 93
Luther, Martin, 153
McAlpine, Sir George, 327
Macartney, Rev. H. B., 124
McBee, Dr. Silas, 327
McClean, Prebry. M. Y., Letters
to, 105-7
McCullagh, Dr., 297, 310, 334
Mackenzie, C. F., Bp. of Zanzibar,
252
Maclagan, W. D., Archbp. of York,
188, 259, 209
Macnutt, Archdn. F. B., 124
Maish, Rev. E. H., 200
Maltby, Bp. of Durham, 308, 323
Malvern, 161
Marais, JProfessor (S. Africa), 327
Marlborough College, 7, 41-7
Marriott, Rev. R. B., 109
Marsden, S. E., Bp. of Bathurst,
189
Marsh, Miss Catharine, 102, 296
Marshall, Miss E., 349
Martyn, Henry, 25, 123
Mary, Queen, 257
Queen (1911), 265-6, 270-1,
322, 330, 343-5
Mason, A. J., Canon of Canter-
bury, 252
Rev. Peter, 40
Masterman Ready, 338
Mauritius, Bp. of, see Royston, P. S.
Medical Profession, Sermon to the,
254-5
Meditations jor the Church' s Year,
\1Q-1
Melbourne, Bps. of, see Perry, Ch.,
Goe, F., Lees, H.
Melvill, Henry, Dean of St. Paul's,
24
Memorial Fund to Bp. Moule, 112
Mid-China, Bp. of, see Moule, G. E.
Middleton, Ernest, 287
Mildmay Conference, 144
Milton, John, 28, 304-7
Miners, 234-6, 238-9 ; (Hymn for),
235
Missions, International Review of,
328
Moltko, Count (Denmark), 327
Mombasa, Bp. of, see Peel, W. G.
Moody and Sankey, 95, 115-16
Moore, Rev. E. W., 127
Moorhouse, J., Bp. of Manchester,
189
Morant, Mr. W. G., Chief Con-
stable of County Durham, 330
Moravian Brotherhood, 245
Mortimer, Rev. F. W., 189
Moss, H. W., 35
Mothers' Union, The, 332
Mott, Dr. J. R., 124, 327, 329
Moule, Ven. Arthur E., Archdn.,
son of Henry Moule, 7, 11, 75, 77
Rev. A. C, 350
A. J. H., 82
Charles Walter, son of Henry
Moule, 7, 9, 11, 16, 39, 42, 70,
72-4, 75, 77, 344
Mrs. Charles W., 346
Christopher, infant son of
Henry Moule, 7
Frederick, son of Henry
Moule, 7, 11, 50, 75
— George Evans, son of Henry
Moule, 6-7, 11, 50, 53, 68-9, 71,
73, 75, 77, 80, 82-3, 334, 339
— G. T., 53, 73, 82-3, 87
Handley Carr Glyn, birth, 1 ;
early recollections, 2 ; delicacy,
9; childhood, 9-10; education,
10-13; love of astronomy, 11;
supports C.M.S., 14; goes to
Cambridge, 14; his tutors and
lecturers, 17; his contempor-
aries, 20; elected Scholar, 21;
rowing, 21; in Chapel and in
Hall, 22; remembers death
of Prince Albert, 23; heard
Vaughan and Gladstone, 24;
wins prizes and medals, 27 ;
writes poetry, 28; as re-
membered by E. T. Leeke,
30; joins C.M.U., 31; his faith
is affected by classical studies,
32; and by current question-
ings, 33 ; 2nd classic, 35 ;
B.A., 37; joins the Parallele-
piped, 37; declines Fellowship
at Corpus, 39; visits Switzer-
land, 39; takes pupils, 40;
takes the Voluntary Theologi-
cal Examination, 40; goes to
Marlborough as Master, 41 ;
and stays two years, 42 ; elected
Fellow of Trinity, 43 ; meets
Tennyson, 46; enters into new
religious experience, 47 ; is
ordained, 51 ; becomes his
father's curate, 50; writes
poetry, 59; returns to Trinity,
61; Dean, 64; takes Greek
Testament readings, 67; and
INDEX
879
Choir claaso8, C7; proaohes at
Round Churc'li, 09; oxaminoa,
and wins Seatonian, 70; ox-
curaion on the Severn, 70; his
brother's death, 71 ; 2nd
curacy at Fordiiipton, 72;
father's death, 74; holiday in
Dorset and farewell to Fording-
ton, 80; examining Chaplain,
80; Mieliaelmas Term nt Cam-
bridge, 81 ; preaches at Trinity
Church and Great St. Mary's,
81 ; attends brother's con-
secration, 82 ; enters Ridley
Lodge, 83 ; meets Miss Elliott,
83 ; marries, 85 ; birth of two
daughters, 86; home life, 80;
life at Ridley Hall, 91; rela-
tions with colleagues, 103; and
with old students, 105 ; Re-
unions, 107 ; presentations made
to him, 109; speaker at the
D.P.M. and S.S. worker, 114;
takes part in Moody and Sankey
Mission, 115; University Bible
Readings on Sunday evenings,
116, 122, 125; Meetings of
"Keswick Convention " speakers
and of Pigott and Oliphant, 117;
and of the " Cambridge Seven,"
119; his wdse counsel, 120;
Chairman of the C.M.U., 123;
" Keswick" teaching, 120; Pol-
mont, 127; new experience and
new power, 128; letter to
Record, 130; at Keswick, 131;
evening preacher at Trinity
Church, 135; the future state,
138; preacher in other pulpits,
140; at Quiet Days, 142;
speaker at Islington, Mildmay
and Exeter Hall, 143 ; at
Church Congresses, 140; at
Dublin and at Birmingham,
148; Norrisian Professor, 150;
addresses on Christian Doctrine
and Lectures on Sermon Pre-
paration, 154; sermons on
Queen Victoria, etc., 154; Hon.
Chaplain to the Queen, 155;
Christian Social Union, 150;
end of century (verse, etc.), 156;
in College, 157; anxiety about
his daughter, 157; call to
Durham, 157, 185; farewells
at Cambridge, 158; Vacations
in Switzerland, 159; Great
Britain, 160; Greece, Palestine
and the Levant, 162; his
writings, theological, 168; ex*
f)Ofiitory, 172; devotional, 170;
ilt>rary, 179; biographical,
180; archroological, 181;
tliesis for D.D. degree, 171;
Round Table C/onference, 171 ;
on liil)lical Crilicism, 174; con-
secrated at York, 188; does
homage, 189; welcomed to the
Diocese, 189; preaches at En-
thronement, 190; relations wilh
Canon Body and other High
Churchmen, 193-8, 203; ad-
dresses ordination candidates,
199-202; relations with suf-
fragans and assistants and
cliaplains, 199-203; and the
Auckland Brotherhood, 205;
and the Clergy and Lay Readers,
200; in the Diocese, 210; con-
firming, 212 ; advising on Even-
ing Communion, 216; on use of
incense, 218; on reservation,
220; on Prayers for the Dead,
220; leading in the National
Mission, 221 ; and in Preven-
tive and Rescue work, 224 ;
advising on Marriage with a
Deceased Wife's Sister, 226 ;
and on Adornment of Churches,
228; presented with his por-
trait, 229; preaches at West
Stanley after pit disaster, 231;
entertains aged miners, 234 ;
is admitted a Rechabite and
preaches, 236 ; writes on strikes,
238 ; and shows sj^mpathy with
unemployed, 239 ; in the House
of Lords, 243 ; at the Lambeth
Conference, 244 ; at York
Convocation, 246 ; takes part
in Kikuyu controversy, 250;
in Dublin for C.M.S., 254; and
in Liverpool for Doctors, 254;
replies to Challenge, 255; sup-
porter at the coronations of
King Edward, 257; and King
George, 205 ; takes patriotic
part in the Great War, 272;
takes active part in parochial
labours, 280 ; and gives spiritual
help to all kinds of people, 287 ;
by sermons and letters, 290;
delivers his Primary Charge,
293 ; expects the near Return
of the Lord, 290 ; keeps up his
Scholarship, 298 ; visits Rome,
300 ; is No. 3 in Nursing Home,
302; on English poets, 304;
as seen by his successor, 309;
and by his doctor, 310; keeps
380
INDEX
a diary, 311; instant in prayer
and meditation, 311; loves
children, 314-15; lives a beauti-
ful home life, 316; visits out-
lying parts in motor-car, 318-
19; is " a hero to his valet,"
319; deHghts in Auckland
Castle, 320; and especially in
its Chapel, 325 ; and shares its
beauties with all kinds of people,
325 ; receives Queen Mary, 330 ;
is helped in his work by Mrs.
Moule, 332; is upheld in the
sorrow of her death, 334;
rejoices in holidays, 336; seeks
quiet at Humshaugh, Forest,
etc., 337; and at Curragh
Chase, Ireland, 339 ; goes to
Windsor Castle, 342; and
preaches before the King, 343;
is taken ill at Cambridge, 344;
and dies, 350 ; Funeral Services
at Cambridge, 350; and at
Durham, 350
Moule, Harriot Mary, wife of H. C.
G. Moule (ne'e Elliott), birth and
education, 84; marriage and
home life in Ridley Lodge, 85;
at Auckland, 205, 317; head
of the Preventive Work Ladies'
Committee, 225 ; at West Stan-
ley, 231 ; illness and death, 200,
332-5
Rev. Henry, Vicar of Ford-
ington, 1-5, 16, 50, 52-3, 72-9
Henry J., son of Rev. Henry
Moule, 6
— Horace M., son of Rev.
Henry Moule, 7, 9, 27, 39, 42-3,
50, 61-2, 66
Isabel Catherine (" Isa "),
86-9 ; (marriage), 332, 344-50
— Mary, wife of Rev. Henry
Moule, 5-6, 49, 50-3, 71-2, 79
• Mary Emily Elliott (" Tesie " ),
86-89; (illness), 157; (death),
332; {The School oj Suffering),
177-8
Moulsdale, Rev. S. R. P., 203
Mount Shannon, 340
Mozley, Professor James (quoted),
294
Muller's exercises, 311
Muri lignei, 27
Music, Love of, 83-4, 89, 333, 338
Myers, Frederick W. H., 20, 32-5
National Mission of Repentance
and Hope, the, 221-4
Nowcastle, Duke of, 267
Newnham, J. A., Bp. of Moosonee,
189
Nickson, George, Bp. of Bristol,
100, 194, 199, 203
Nineteenth century, 156
Norrisian Professorship, 150-8
Norwich, Bps. of, see Sheep-
shanks, W., Pollock, B.
" Number 3," 302-3
Oakeley, E. M., 26, 32, 36, 47-8,
301, 307
Oakley, J. H. I., 37
Ogilvie, Dr., 327
Oldham, J. H., 327
Old Testament Criticism, 138,
174-6, 295-6
Oliphant, W. E., 117-18
Oluwole, Bp., 322
Ordination Addresses, 199, 201-2
Ordination Examinations, 80-1
Ordination sermons, 82, 142
Ornaments Rubric, 249
" Ouranius," 55-6
Outlines of Christian Doctrine,
168-71
Owen, Professor, 13
Oxford, Bps. of, see Stubbs, W.,
Paget, F., Gore, C.
Paget, F., Bp. of Oxford, 266, 270
Pain, A. W., Bp. of Gippsland,
327
Palestine, 165-7
Paley, Frederick, 17
Pan-Anglican Congress, 244
Parallelepiped, the, 37-9
Paris, 74
Patterdale, 335
Patterson, Canon A. H., 207
Paul Veronese, " Marriage of
Cana," 323
Peacemaker, Bp. as, 228, 240-2
Pedersen, Rev. Anton, Danish
Minister (Letter from), 289
Peel, W. G., Bp. of Mombasa,
250-4
Perry, Ch., Bp. of Melbourne, 77,
92-3
Persia, Bp. in, see Stileman, C. H.
Peterborough, Bps. of, see Glyn,
E. C, Woods, F. T.
Petrie, Rev. S. L., 200
Phillips, Rev. H. S., 109
Philps, Rev. J. R., 281
Pigott, T. H. Smith-, 117-18
Pilcher, Rev. C. V., 200
Plunket, Lord, Archbp. of Dublin,
148-9
Poetry game, 88, 90
INDEX
881
Polhill-Tumor, A. T., 119
Cecil, 111)
Pollock, B., Bp. of Norwich, 288
Polmont, Park Hall, 127-S, 131, 144
Pope, Aloxaiidor (Rlackail on),
304-5
Portrait, Prosontation of (at Rid-
ley Hall), 110; (at Auckland),
229
Prayer, Private, 311
Prayers for the Dead, 220-1
Presentations (Ridley Hall), 109-
11; (Trinity Church), 158;
(Auckland), 229
Preventive and Rescue Associa-
tion, 224-6, 333
Price, Archdn., 225, 333
Psalms, The Religion of the, 1 75-G
Puck of Pook's Hill, 337
Pudsey, Bp. of Durham, 320
Pulleine, J. J., Bp. of Richmond,
189
Pusey, Professor E. B., 24
Quakers and the War, 272
Quiet Days at Auckland Castle,
326
Quiet Days for the Clergy, 142
Quirk, J. N., Bp. of Jarrow, 188,
199
Randle, Rev. A. T., 340
Reading, Lord, Viceroy of India
(quoted), 198
Rechabite, the Bp. as, 236-8
Record, The, 83, 130, 186
Rescue Association, Preventive
and, 225-6
Reservation, 220-1
Resurrection, The Fact of the, 57-8
Revival of 1859, the, 14
Richardson, Rev. H. S. T., 200
Richter, Professor, 327
Ridley, Bp. of London, 337
Bp., On the Lord's Supper,
171 337
Ridley Hall, 77, 81, 124, 151, 154,
330, 337, 343
" Baptism walks," 99
Chapel, 96, 161, 350
Fellowship, 103-12
Life and routine at, 91-102
Reunions, 107, 111
Ridley Lodge, 85-9, 98-9, 151
Ripon, Bps. of, see Carpenter,
W. B., Druiy, T. W.
tha Marchioness of, 330
Ritson, Dr. (Bible Society), 327
Ritualism, 91
Riviere, Hugh G., 229-30
Roads to Christ (quoted), 49
Robert College, 165
Roberts, Lord, 266
Robinson, Canon C. H., 138
J. Armitage, Dean of Wells,
98, 138, 150
Robson, Dr., 327-8
Rogers' Italy, Samuel (1822 and
1828, illustrated edition, 1830),
348
Roman Catholic converts, 215
friend, 317-18
Romans, Commentary on the
Epistle to the, 73, 174
Rome, Visit to, 299-300
Rosebery, Lord, 243
Rothwell, Rev., 189
Round Church, the, 69, 71, 74
Round Table Conference, 166,
171-2, 186
Rowell, Mr. N. W. (Canada), 327
Royston, P. S., Bp. of Mauritius,
189, 199
Rugby School, 42
Rydal, 335
Ryle, H. E., Bp., Dean of West-
minster, 259, 267
J. C, Bp. of Liverpool, 80, 93
Sacrament, The, 180
Sadhu Sundar Singh, 346, 349
St. Andrews, Bp. of, see Wilkinson,
G. H.
St. Mary-le-Bow Church, Durham,
222, 334
St. Monica's Home, 333
St. Peter's Guild of Primary
School Teachers, 326
St. Sepiilchre's, 69, 71
Salisbury, Bp. of, see Words-
worth, J.
Marquis of, 185-6, 191
Salwey, H., Mr., 200
San Sophia, 165
Sancroft, W., Archbp. of Canter-
bury, 147
Sandford, Bp. of Tasmania, 189,
199 215
Sandlands, Rev. J. P., 101
Sandys, Sir John, 94
Schmidt, Father (organ), 321-2
Schneider, Rev. G. A., 100, 104
School of Suffering, The, 177-8
Scone, Chair of, 261, 267
Scott, J. J., Canon of Manchester,
66
Sir Walter, 322
Seatonian Prize Poems, 60, 70, 179,
370
Sedgwick, Adam, 18
382
INDEX
Severn, Boating excursion on the,
70
Sheepshanks, W., Bp. of Norwich,
263
Sherbrooke, Rev. Nevile, 114
Shipowners' Federation, Letter
to the, 240-1
Sholto Douglas, Rev., Lord
Blythswood, 114
Sidgwick, Henry, 17, 26, 33-4
Sierra Leone, Bp. of, see Ingham,
E. G.
Simeon, Rev. Charles, 136
Simmons, Rev. A., S.C.F., 278-9
Sinker, Rev. Robert, D.D., 22, 40,
44, 47, 51, 55, 57, 59, 60, 66, 69
Sloan, William, 128
Smith, Rev. Reginald, 54
Stanley, 119
Sockburn, the Lord of the Manor
of, 189
Sodor and Man, Bp. of, see
Straton, N. D. J., Drnry, T. W.
Sophocles, Plays of, 304
South African War, 155
Southwark, Bp. of, see Talbot, E. S.
Soveral, the Marquess of, 330
Speer, R. E., 124
Spennymoor, 340
Spiritual Letters, 290-3
Statius, Translation from, 300
Steel, A. W. W., Fellow of Caius,
69, 71, 74
Stileman, C. H., Bp. in Persia, 207
Stock, Dr. Eugene, 121, 327
Stockton, 213
Stokes, Professor G. T., 147
Stone, Prebry. W. H., 110, 207
Straton, N. D. J., Bp. of Sodor
and Man, 189
Streatham, Immanuel Church, 155
Strikes, Publicity and, 238-9
Stubbs, W., Bp. of Oxford, 263
Studd, C. T., 119
Student Volunteer Missionary
Union, 122
Sunderland, 190, 236
Dedication Festival at St.
Ignatias', 290
St. Peter's, 236
Supernatural Religion, 91
Swainson, Professor, 94
Swete, H. B., Professor, 102
Switzerland, 39, 159-60, 336
Sykes, Canon E., 205
Talbot, E. S., Bp. of Winchester,
327-8
Taylor, Miss, 337
Temperance, 236-8
Temple, F., Archbp. of Canter-
bury, 244, 259-63
Tempora Mutantur, 13
Tennyson, Alfred, Lord, 46
Hallam, Lord, 46
Tertius,The Enthronement of, 302-3
Thames Voyage, The, 21, 46
Theological Tripos, Examiner for,
70, 157
Thompson, William Hepworth,
19, 61, 64-5
Thornton, Bp. of Ballarat, 189
Rev. Douglas, 101-2, 123-4
Thoughts for the Sundays of the
Year, 176-7
Thoughts on Christian Sanctity,
130
Times, The, 187
To my Younger Brethren, 98 (note)
Tovey, Duncan, 20, 37
Trades Union Council of Hartle-
pool, 242
Travancore, Bp. of, see Hodges, N.
Trevor, Bp. of Durham, 321, 323
Trinity Church (" Evening Lecture-
ship "), 76-7, 81, 83, 122, 135-
40, 154-5, 158, 347, 350
Trinity College, Cambridge, 18-24,
26, 29, 40-3, 61, 64-9, 74, 82,
88, 344, 350
Chapel Choir Union, 68
Commemoration Sermons,
21-2
Fellowship, 43
Second Trinity Boat Club,
21
Trinity Vicarage, 82-5, 92
Tristram, H. B., Canon of
Durham, 199
Tucker, A. R., Bp. of Uganda, 329
Canon (Canada), 327
Tulip, Peggy, 314
Tunstal, Cuthbert, Bp. of Durham,
257 303
Turnb'ull, W. P., 20-1, 37
Uganda, Bps. of, see Tucker, A. R.,
Willis, J. J.
Unemployed, 239-40
Unitas Fratrum, 245
United Methodist Churches, 245
University sermons, 70, 81-2, 140;
(Oxford), 141
" Uriconium " (Wroxeter), 70
Ussher, Archbp. of Armagh, 251
VanMildert, Bp. of Durham,
189
Vaughan, C. J., Dean of Llandafif,
20, 24
INDEX
383
Verdant Orcen, 318
Victoria (Hong Kong), Bp. of, src
Lander, G. H.
Quoon (at Auckland Castle),
324; (at Balmoral), lGO-1 ;
(death), 154-5
Vines, Charles, 32, 01
Virgil, 38-9, 300-1, 304
Virgin Birth, the, 293-5
Voluntary Theological Examina-
tion, 40; Examiner, 70
Wadagaki, Kenzo, IIG
Wakefield, Bp. of, see Eden, G. F.
Wales, H.R.H. Edward, Prince
of, 209
Walker, Canon David, 97, 135-0,
200, 342
Walmisley, Thomas Attwood, 22
War and the Sermon on the Momit,
274-0
War, the Great (1914-18), 272-85
Air raids, 280-1
Letter to Jmiior Clergy, 273
Memorials to the fallen, 283
Sermon in Durham Cathe-
dral (1915), 277-8
Sermon to Cadets in Trinity
College Chapel (1917), 270-7
Thanksgiving at Sunderland,
281-2
Wardlaw Thompson, Dr. (L.M.S.),
327
Watkins, H. W., A^rchdn. and
Canon Res. of Durham, 188, 191
Watson, Rev. R., 233
Webb-Peploe, Prebry. H. W.,
114, 117, 127
Wesley, Charles, 153
West Hartlepool, St. James'
Church, 280
West Stanley pit disaster, 231-3,
330
Weetcott, B. F., Bp. of Diu-ham
(Professor at Cambridge), 01,
82, 92-4, 102, 123; (Bp.),
185-0, 193, 203, 200, 210, 230,
303, 321, 323, 353
Western China, Bp. of, see Cassels,
W. W.
Westminster Abbey, 141
Wostminstor boys, 200, 200
WoHton, Frank, Bp. of Zanzibar,
230, 250-3
WeynioutlTH New TdiUinnni in
J\lo(l('m iSpicch, Dr., 313
Whowell, William, IH, 21, 22, 43
Wilborforce, Samuel, Bp. of Ox-
ford, 24-5
Wilkinson, G. H., Bp. of St.
Andrews, 212
Rev. J. Frome, 45-0
William III, King, 258
William IV, King, 202
Williamson, Sir Hedworth, 330
Willimoteswyke Castle, 337
Willis, J. J., Bp. of Uganda, 250-4
Wilson, Canon James M., 252
John, M.P., 235
Robert, 120-7
Winchester, Bps. of, see Davidson,
R. T., Talbot, E. S.
Windsor Castle, 342-3
Winnington-Ingram, A. F., Bp.
of London, 200
Wise Men and Scribes (quoted),
21-2
Wolsey, Cardinal, 303, 321
Woods, Rev. E. S., 124, 347-8
F. T., Bp. of Peterborough,
123-4, 203
Worcester Cathedral, 71, 179
Wordsworth, John, Bp. of Salis-
bury, 244
Workman, Albert, 30
Rev. H. W., 200
World Missionary Conference, 244
Continuation Committee,
327-9
Wright, Aldis, Vice -Master of
Trinity, 74
Rev. Henry, Hon. Sec. of
C.M.S., 92
Wycliffe HaU, 92
York, Archbps. of, see Maclagan,
W. D., Lang, C. G.
Yorkshire Post, The, 187
Young, Mrs., 225
Zanzibar, Bp. of, see Weston, F.
Zoo, a Visit to the, 315
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