“There are a great number of thinking persons, who, if the bear-skin could be taken off from the Brethren, would directly be well satisfied with that somewhat extraordinary, but yet reasonable, zeal for the fundamentals of Christianity, which, after all, is the Brethren’s whole mystery and peculiarity.”“The Brethren’s Church has, at present, an illustrious nobleman both for her Advocate and Ordinary; and most of the hard imputations cast upon her by her antagonists are levelled against him, and either arise from or imply a misunderstanding of his true character. He is anextraordinaryperson or genius, and, as such, requires to be looked at in a particular point of view, if one will avoid error. I will, therefore, do nothing else but set down to that end some remarks which occur to me, from ten or eleven years’ acquaintance with him.”“Count Zinzendorf has in him something unlike other people. But what is it? A very tender and deep-rootedlove to our blessed Redeemer, and the highest and mosthonourable conceptions of His atonement. He willingly believes, as the New Testament supposes, that the bitter sufferings of the Saviour are alone able toenervate, as well as atone for sin; and the contemplation and influence of His tormented person, to effect oursanctificationin all its branches. And all the hearty expressions to the honour of Jesus, that are found in ancient Hymns, or Meditations of pious Divines, (which, because mankind do not always keep up to the same strain of truth, are unjustly looked upon as flights and raptures), are with him serious principles.”“Some have censured him for introducing, or suffering to be introduced, some newPhrases, and delivering assertions which have the look ofParadoxes; but these Phrases and Paradoxes, when examined to the bottom, are orthodox; and, if notverbatimused in former ages, are, at least, parallel to the always received theological language; and, upon some occasions, are necessary, and happily effectual, to set people a-thinking, and to recover in their minds the full idea belonging to many terms and sayings over which they, by frequent repetition, have fallen asleep, and forgot the force and import of them. In the same view, he also likes very much to translate the Scriptures in a free, round manner, and in modern words.”“The same jealousy to keep the word of God from being robbed of its energy, has led him to oppose another abuse. Many pious people, though not sleepy and unmoved by the words they repeat, yet amidst their best emotion, have only vague and indeterminate ideas, nor can it be known precisely what they mean. Now, though a dealer in mere metaphors and allegories may be a very good soul, yet, it is not for the honour of God, that its doctrine should rest upon such a foundation; but all its assertions must rather be literally ascertainable realities, in the same manner as physical ones are, upon a nearer experience; and this is the motive of his bringing spiritual matters to a point, under a clothing and illustration somewhatphilosophical, for a season, until the supposition that those matters are only somethingshadowy, and not substance, is exploded.”“His original design was purely to preach and recommend his Saviour to mankind at large, wherever he could find audience. It was wholly accidental, and by him unsought, that he has been entrusted with the direction of a particular Church. However others may look upon the occurrences in the Brethren’s congregation,heis always deeply struck withreverencefor our Saviour’s immediate guidance of, and benediction over the whole, which occasions his using, sometimes about things which others may account small or common, thatmagnificenceof expression which is observable in him. The same tender attention to his Master’s mind and order, renders him sometimes, when he apprehends any deviation therefrom, morevehementin his manner, than is incident to those who have not zeal enough ever to be constrained in spirit. Upon this account, he has been thought magisterial; but very unjustly, for, abstracting from the fervour, which, in an agony of faithfulness, he may at such times discover, he is ready to be informed by any one, distrustful of himself, extremely moderate towards those against whom he may be expected to be sharp, and not at all fond of power.“Further, from a long experience in regard to congregations, he sometimes delivers his opinion about the method of carrying on the Gospel work in a very systematical manner, implying, one might think, a great deal ofpolicy; but, when his counsels are traced to their first idea, they are always an inculcation of one or other of the known maxims of our Saviour, with only a more direct application to special and present cases than is common.“He is deeply persuaded of the blessed ends attained by gatheringsome of the children of God together into such littlecongregationsas he has the care of; but he is also fully convinced, not only that there are many more of God’s children remaining scattered in the severalChristian partiesand societies; but even that the establishments, confessions, forms of worship, etc., in those societies, have a blessed effect for the salvation of such. For which reason, if the hearts on all sides did but permit things to go according to his mind, the souls who are quickened to spiritual life, even through the necessity of the Brethren, should, notwithstanding, remain generally in the communion and way they had been brought up in, without the least affront or infringement offered thereto.“Hisnobleway of thinking, in several other particulars, will not so much recommend him at first sight, as expose him to censure; but noble it is, however, and will be found best in the end. He is against using anycompulsionwith hearts, who ought to be led by the love of the Saviour, and by a new nature; and is endeavouring to bring the discipline of the congregation to such a temperature, as that it may assist a work of grace where it is, but not mimic it where it is not. In pursuance of which principle, he rather tolerates (with secret grief and employing only distant hints), several unessential faults of those about him, than correct them with detriment to the ingenuity of spirit. These faults are charged upon him; as for instance, a few ill-judged flights of spiritual joy and cheerfulness, which he discerned to be such from the beginning, but would not retrench them, because they would not subside of themselves; and thetrueChristian gaiety of spirit is too valuable a jewel to hazard the breaking of it, by a rough blow in the polishing. So far goes the generosity of his conceptions, that he is resolved to drop the whole fabric of the congregation, if ever the life and spirit should be found to have left it. No wonder, then, that he insists upon adapting the outward worship, from time to time, to the inward state of the members; so that the Liturgy, from honesty and not from fickleness, is capable of manyprogressive gradations, and even ofretrogradations, rather than fall into hypocrisy.“In short, the person I have been speaking of is a plain man, who proceeds straight forward; and, amidst all the richness of his active and extensive genius, will always be serving and inculcating one only point, namely, themeritorious sufferings of our Creator,—a point by which alone Christians are distinguished from Deists.”
“There are a great number of thinking persons, who, if the bear-skin could be taken off from the Brethren, would directly be well satisfied with that somewhat extraordinary, but yet reasonable, zeal for the fundamentals of Christianity, which, after all, is the Brethren’s whole mystery and peculiarity.”
“The Brethren’s Church has, at present, an illustrious nobleman both for her Advocate and Ordinary; and most of the hard imputations cast upon her by her antagonists are levelled against him, and either arise from or imply a misunderstanding of his true character. He is anextraordinaryperson or genius, and, as such, requires to be looked at in a particular point of view, if one will avoid error. I will, therefore, do nothing else but set down to that end some remarks which occur to me, from ten or eleven years’ acquaintance with him.”
“Count Zinzendorf has in him something unlike other people. But what is it? A very tender and deep-rootedlove to our blessed Redeemer, and the highest and mosthonourable conceptions of His atonement. He willingly believes, as the New Testament supposes, that the bitter sufferings of the Saviour are alone able toenervate, as well as atone for sin; and the contemplation and influence of His tormented person, to effect oursanctificationin all its branches. And all the hearty expressions to the honour of Jesus, that are found in ancient Hymns, or Meditations of pious Divines, (which, because mankind do not always keep up to the same strain of truth, are unjustly looked upon as flights and raptures), are with him serious principles.”
“Some have censured him for introducing, or suffering to be introduced, some newPhrases, and delivering assertions which have the look ofParadoxes; but these Phrases and Paradoxes, when examined to the bottom, are orthodox; and, if notverbatimused in former ages, are, at least, parallel to the always received theological language; and, upon some occasions, are necessary, and happily effectual, to set people a-thinking, and to recover in their minds the full idea belonging to many terms and sayings over which they, by frequent repetition, have fallen asleep, and forgot the force and import of them. In the same view, he also likes very much to translate the Scriptures in a free, round manner, and in modern words.”
“The same jealousy to keep the word of God from being robbed of its energy, has led him to oppose another abuse. Many pious people, though not sleepy and unmoved by the words they repeat, yet amidst their best emotion, have only vague and indeterminate ideas, nor can it be known precisely what they mean. Now, though a dealer in mere metaphors and allegories may be a very good soul, yet, it is not for the honour of God, that its doctrine should rest upon such a foundation; but all its assertions must rather be literally ascertainable realities, in the same manner as physical ones are, upon a nearer experience; and this is the motive of his bringing spiritual matters to a point, under a clothing and illustration somewhatphilosophical, for a season, until the supposition that those matters are only somethingshadowy, and not substance, is exploded.”
“His original design was purely to preach and recommend his Saviour to mankind at large, wherever he could find audience. It was wholly accidental, and by him unsought, that he has been entrusted with the direction of a particular Church. However others may look upon the occurrences in the Brethren’s congregation,heis always deeply struck withreverencefor our Saviour’s immediate guidance of, and benediction over the whole, which occasions his using, sometimes about things which others may account small or common, thatmagnificenceof expression which is observable in him. The same tender attention to his Master’s mind and order, renders him sometimes, when he apprehends any deviation therefrom, morevehementin his manner, than is incident to those who have not zeal enough ever to be constrained in spirit. Upon this account, he has been thought magisterial; but very unjustly, for, abstracting from the fervour, which, in an agony of faithfulness, he may at such times discover, he is ready to be informed by any one, distrustful of himself, extremely moderate towards those against whom he may be expected to be sharp, and not at all fond of power.
“Further, from a long experience in regard to congregations, he sometimes delivers his opinion about the method of carrying on the Gospel work in a very systematical manner, implying, one might think, a great deal ofpolicy; but, when his counsels are traced to their first idea, they are always an inculcation of one or other of the known maxims of our Saviour, with only a more direct application to special and present cases than is common.
“He is deeply persuaded of the blessed ends attained by gatheringsome of the children of God together into such littlecongregationsas he has the care of; but he is also fully convinced, not only that there are many more of God’s children remaining scattered in the severalChristian partiesand societies; but even that the establishments, confessions, forms of worship, etc., in those societies, have a blessed effect for the salvation of such. For which reason, if the hearts on all sides did but permit things to go according to his mind, the souls who are quickened to spiritual life, even through the necessity of the Brethren, should, notwithstanding, remain generally in the communion and way they had been brought up in, without the least affront or infringement offered thereto.
“Hisnobleway of thinking, in several other particulars, will not so much recommend him at first sight, as expose him to censure; but noble it is, however, and will be found best in the end. He is against using anycompulsionwith hearts, who ought to be led by the love of the Saviour, and by a new nature; and is endeavouring to bring the discipline of the congregation to such a temperature, as that it may assist a work of grace where it is, but not mimic it where it is not. In pursuance of which principle, he rather tolerates (with secret grief and employing only distant hints), several unessential faults of those about him, than correct them with detriment to the ingenuity of spirit. These faults are charged upon him; as for instance, a few ill-judged flights of spiritual joy and cheerfulness, which he discerned to be such from the beginning, but would not retrench them, because they would not subside of themselves; and thetrueChristian gaiety of spirit is too valuable a jewel to hazard the breaking of it, by a rough blow in the polishing. So far goes the generosity of his conceptions, that he is resolved to drop the whole fabric of the congregation, if ever the life and spirit should be found to have left it. No wonder, then, that he insists upon adapting the outward worship, from time to time, to the inward state of the members; so that the Liturgy, from honesty and not from fickleness, is capable of manyprogressive gradations, and even ofretrogradations, rather than fall into hypocrisy.
“In short, the person I have been speaking of is a plain man, who proceeds straight forward; and, amidst all the richness of his active and extensive genius, will always be serving and inculcating one only point, namely, themeritorious sufferings of our Creator,—a point by which alone Christians are distinguished from Deists.”
How far this serves as a vindication or apology, the reader must form his own opinion; but it exhibits the fidelity of Gambold to his German leader, and also indicates some of the principles which Gambold himself entertained at this period of his history.
Gambold did more than this for the censured Zinzendorf. In 1751, a five shillings volume was published, with the title, “Maxims, Theological Ideas, and Sentences, out of thepresent Ordinary of the Brethren’s Dissertations and Discourses, from the year 1738 to 1747. Extracted by John Gambold, M.A. 8vo.” In his Preface, Gambold writes:—
“Every one has heard, in some light or other, thisnoble person’sname mentioned. To judgeimpartiallyof him, we are to look back at what he has preached in a course of several years, especially since thediscourses, by their nature and circumstances, were such afree out-pouring of his heart.”
“Every one has heard, in some light or other, thisnoble person’sname mentioned. To judgeimpartiallyof him, we are to look back at what he has preached in a course of several years, especially since thediscourses, by their nature and circumstances, were such afree out-pouring of his heart.”
To this there could be no objection; but it may be doubted whether Gambold’s extracts were asimpartialas he wished them to be regarded.
In 1753, Gambold rendered another service to the Count, by the publication of “The Ordinary’s Remarks upon the manner of his being treated in Controversy. Translated from the High-Dutch, with a Preface, by John Gambold, Minister of the Moravian Chapel in Fetter Lane.”
And shortly after this, in 1754, Gambold issued, “A Modest Plea for the Church of the Brethren,” of which publication, Lavington, Bishop of Exeter, wrote:—
“The whole drift of this pamphlet is to commend their sect ingeneralterms, without answering any oneaccusationbrought against them.”[133]
“The whole drift of this pamphlet is to commend their sect ingeneralterms, without answering any oneaccusationbrought against them.”[133]
Lavington was a bitter antagonist, and what he says must be received with caution; but still, the very title of Gambold’s production indicates that the Brethren’s Church was hardly perfect.
More than this. In 1754, was published the largest hymn-book in the English language: “A Collection of Hymns of the Children of God in all Ages, from the Beginning till now. In two Parts. Designed chiefly for the Use of the Congregations in Union with the Brethren’s Church.” Two Volumes, pp. 380, and 390.[134]8vo. Zinzendorf projected this; butGambold was his chief editor.[135]The Preface, which probably was Gambold’s production, contains the following description of the Brotherhood:—
“The Brethren’s grand topic, in their hymns, as every one may see, is the Person and Propitiation of Jesus Christ. They collect, as in thefocusof a burning glass, what has descended to them from past ages, orproperly from the Bible itself, upon this head; and, that it may not be evaded under the notion ofdicta ardentia, they present it in a system, and apply that system to practice. They affirm our free acceptance with God as sinners, and through pure grace, and yet the necessity of, and powerful assistances for, a most real holiness of life afterwards, with such a warmth, upon each of these subjects successively, that many a reader runs away with the supposition of their over-doing on that side he happened to take notice of, for want of waiting the balance. They cherish, as an hereditary platform from their ancestors, a very high persuasion of, and very strict rules concerning, a New Testament Church. To mention but one peculiarity more, they continually betray a burning propensity to the work of propagating the Gospel of peace. If any one finds more things uttered in this spirit, than he can make application of in his sphere, let him remember that these are a people, very many of whose members have such a call. Above a hundred of them have already consumed and laid down their mortal tabernacles in ministering the Gospel to the heathen.”
“The Brethren’s grand topic, in their hymns, as every one may see, is the Person and Propitiation of Jesus Christ. They collect, as in thefocusof a burning glass, what has descended to them from past ages, orproperly from the Bible itself, upon this head; and, that it may not be evaded under the notion ofdicta ardentia, they present it in a system, and apply that system to practice. They affirm our free acceptance with God as sinners, and through pure grace, and yet the necessity of, and powerful assistances for, a most real holiness of life afterwards, with such a warmth, upon each of these subjects successively, that many a reader runs away with the supposition of their over-doing on that side he happened to take notice of, for want of waiting the balance. They cherish, as an hereditary platform from their ancestors, a very high persuasion of, and very strict rules concerning, a New Testament Church. To mention but one peculiarity more, they continually betray a burning propensity to the work of propagating the Gospel of peace. If any one finds more things uttered in this spirit, than he can make application of in his sphere, let him remember that these are a people, very many of whose members have such a call. Above a hundred of them have already consumed and laid down their mortal tabernacles in ministering the Gospel to the heathen.”
The last statement is remarkable, and greatly to the honour of the Brethren’s Church, especially when it is remembered that only thirty years had elapsed since the Church was founded at Herrnhuth, in Germany.
From these brief notices of his literary labours, it will be seen, that, Gambold was a faithful, unflinching friend of the illustrious Count. The English Moravians were passing through the terrible crisis already mentioned in the Memoir of Ingham. They were nearly wrecked; and not undeservedly. Ingham left them; but Gambold did his utmost to defend them; and, as the chief English member of their community, was ordained a “Chor-Episcopus,” in other words, an Assistant Bishop. The ceremony took place at a Synod, held at Lindsey House, London, in November, 1754; and was performed by Bishops Watteville, and John and David Nitschmann.[136]
Little more remains to be told of this sincere and devoted man. For seventeen years, he wore the honours of his office “with humility and diffidence.” The writer of the Memoir, prefixed to Gambold’s works, remarks:—
“Such a Bishop would have justly been esteemed an honour to any Church, whether ancient or modern, if disinterestedness of spirit, humility of mind, devotion of heart, a benevolent disposition towards all men, anda voluntary submission to the service, not only of the Church in general, but of every member thereof, though in the most inferior situation, be the proper qualifications and distinguished ornaments of the Christian Episcopacy.”
“Such a Bishop would have justly been esteemed an honour to any Church, whether ancient or modern, if disinterestedness of spirit, humility of mind, devotion of heart, a benevolent disposition towards all men, anda voluntary submission to the service, not only of the Church in general, but of every member thereof, though in the most inferior situation, be the proper qualifications and distinguished ornaments of the Christian Episcopacy.”
It has been already stated, that, of the thousands of sermons which Gambold preached, during the thirty-eight years of his Christian ministry, only two were printed. One of these was delivered, before the University of Oxford, in 1741; the other, in Fetter Lane Chapel, London, on a National Fast Day, in 1756.
At the latter period, the nation was in a state of great excitement and alarm. War with France was inevitable. February 6, 1756, was observed as a day of humiliation and prayer. Such a fast in London had not been seen since the Restoration. Business was suspended; and churches and chapels everywhere were crowded. Gambold’s sermon was founded upon the text, “Tremble, thou Earth, at the presence of the Lord;” and, when published, was entitled, “The Reasonableness and Extent of Religious Reverence.” Though somewhat metaphysical in its style, and mode of reasoning, it displays ability, and is worth perusing.
So far as is known, there are only two other works with the publication of which Gambold was connected.[137]One was a beautiful and comprehensive Catechism, of about sixty pages, 12mo, published in the year 1765, with the title, “A Short Summary of Christian Doctrine, in the Way of Question and Answer: The Answers being all made in the sound and venerable Words of the Common Prayer Book of the Church of England. To which are added, Some Extracts out of the Homilies. Collected for the Service of a few Persons, Members of theEstablished Church; but imagined not to be unuseful to others.” Two facts are made manifest by this publication; namely, that, Gambold’s creed was orthodox; and that, notwithstanding his Moravian bishopric, he had still a warm affection for the Church of England.
The other book, referred to above, was Cranz’s History of Greenland. This was, in the first instance, published in Germany; but the General Synod of 1765, directed that it should be translated into English; and a great part of the translation, and the whole of the editing was devolved upon Gambold. The work was published, in London, in 1767, with the following title: “The History of Greenland: containing a Description of the Country and its Inhabitants; and particularly a Relation of the Mission carried on, for above thirty years, by the Unitas Fratrum at New Herrnhuth and Lichtenfels, in that Country. By David Cranz. Translated from the High Dutch; and illustrated with Maps and other Copperplates. London, 1767. Printed for the Brethren’s Society for the Furtherance of the Gospel among the Heathen.” 8vo; vol. i., pp. 405; vol. ii., pp. 497.
About eighty copies were distributed among the nobility and gentry, for the purpose of enlightening them respecting the Moravian Mission; and the writer of the Memoirs of James Hutton, says:—
“Although the work, in a pecuniary sense, was by no means profitable; yet, the distribution of the copies among the higher ranks, produced the happiest effects, by removing the prejudice which had been excited in the public mind, through the writings of the Bishop of Exeter, and others.”
“Although the work, in a pecuniary sense, was by no means profitable; yet, the distribution of the copies among the higher ranks, produced the happiest effects, by removing the prejudice which had been excited in the public mind, through the writings of the Bishop of Exeter, and others.”
For ten years after his episcopal ordination, Gambold resided chiefly in London, employing himself in every branch of service for the congregation settled there, and in regular correspondence with all his fellow-labourers of the same communion throughout England.
In 1760, the death of Zinzendorf occurred; and four years later, a General Synod was held at Marienborn, which Gambold attended. Besides Himself, there were present, eleven bishops, forty-six presbyters, deacons, and lay-elders, and thirty-seven deputies from different congregations. It was opened, with great solemnity, on the 1st of July, and continued its deliberations, by several adjournments, in forty-four sessions, till the 29th of August.
Ten years had elapsed since the last General Synod; and, hence, many and momentous were the questions that had to be considered. Their sphere of labour had beenconsiderably enlarged, especially in heathen countries. There had been the long and embittered controversy in England. Some of their Settlements had been disturbed and injured by the existing war. Zinzendorf, their chief, had died; and the debt of the Brethren’s Church amounted to the alarming sum of £150,000.[138]It is unnecessary to enter into the details of this important Conference. Suffice it to say, that, from this period, Moravianism became a purer, healthier, and more scriptural thing than it had been before.
Gambold secured the respect and love of the Brethren composing this General Synod; and was in a position to be of greater service to his community than ever. His work, however, was nearly ended. After the sessions of the Synod were concluded, he returned to London, where he continued to reside till 1768, when he was seized with “a dropsical asthma,” from which his sufferings were such, that his friends, who were about him, apprehended that every day would be his last. Hoping to be benefited by the change, he removed to his native air; and, for a time, there were flickering hopes of amended health. Wishing to render himself useful to the Brethren’s Church at Haverfordwest, he exerted his failing energies to the utmost. As far as he was able, he visited the sick, and poor, and tried to comfort them in their distresses. When he could, he preached; his last text being “Set your affections on things above.” When not able to preach in public, he explained the Scriptures in private, and held fellowship with his Christian friends. His work was done; and it only remains to see how the Oxford Methodist, and Moravian Bishop died.
In a letter dated October 11, 1770, after stating that his asthma was so relieved that he could now lie down in bed, and obtain a little sleep, he continued:—
“I ought to be thankful for every mitigation of pain; but it becomes, I think, plainer than ever, that I have a real attack of the dropsy, which whether I shall get the better of it, or it, by and by, get the better of me, is a question. I totter on my legs, and, though I look pretty well, yet there are few intervals in the day wherein I have anything like strength either of body or mind. However, I set no bounds to my Saviour’spower, if He sees it good to continue me here a little longer; but it is hardly to be any more expected in my case. I really do all I can to support my impaired constitution, and walk, most days, a little in the chapel or burying-ground, till I am ready to drop down. All that I can properly desire of my gracious Lord is, that, He would be merciful to me an unworthy sinner, wash me from all my unfaithfulness and transgressions in His blood, keep me in communion with Himself and His people, help me to behave rightly, at least not offensively, in my sickness, and be perceptibly near to me in my last hour, whenever it is to be.”
“I ought to be thankful for every mitigation of pain; but it becomes, I think, plainer than ever, that I have a real attack of the dropsy, which whether I shall get the better of it, or it, by and by, get the better of me, is a question. I totter on my legs, and, though I look pretty well, yet there are few intervals in the day wherein I have anything like strength either of body or mind. However, I set no bounds to my Saviour’spower, if He sees it good to continue me here a little longer; but it is hardly to be any more expected in my case. I really do all I can to support my impaired constitution, and walk, most days, a little in the chapel or burying-ground, till I am ready to drop down. All that I can properly desire of my gracious Lord is, that, He would be merciful to me an unworthy sinner, wash me from all my unfaithfulness and transgressions in His blood, keep me in communion with Himself and His people, help me to behave rightly, at least not offensively, in my sickness, and be perceptibly near to me in my last hour, whenever it is to be.”
In another letter, dated July 28, 1771, he wrote:—
“The writing of the few lines before the present, was the work of several days, attended with more difficulty and pain than any one is able to conceive, who does not feel what I have suffered. But to complain is disagreeable to me. The constant prayer of my heart, most tenderly united with yours, is for the welfare and prosperity of the Church of God, and especially that part of it which is the immediate object of our care. May our faithful and best Friend, who purchased it with His blood, and is the supreme Head thereof, so defend His people amidst all opposition, and support His servants who labour in the word and doctrine, and have the general charge over His house, that the several members of it may increase in faith, hope, and love, to their comfort and joy.“With respect to myself, if I may judge from what I feel, I can think no otherwise than that I am very near the end of my course. Therefore, all my prayers are centred in this, that my gracious Lord may wash me, a sinner, in His blood, and abide always near me, especially in my last extremity.”
“The writing of the few lines before the present, was the work of several days, attended with more difficulty and pain than any one is able to conceive, who does not feel what I have suffered. But to complain is disagreeable to me. The constant prayer of my heart, most tenderly united with yours, is for the welfare and prosperity of the Church of God, and especially that part of it which is the immediate object of our care. May our faithful and best Friend, who purchased it with His blood, and is the supreme Head thereof, so defend His people amidst all opposition, and support His servants who labour in the word and doctrine, and have the general charge over His house, that the several members of it may increase in faith, hope, and love, to their comfort and joy.
“With respect to myself, if I may judge from what I feel, I can think no otherwise than that I am very near the end of my course. Therefore, all my prayers are centred in this, that my gracious Lord may wash me, a sinner, in His blood, and abide always near me, especially in my last extremity.”
The last time that he attended the public celebration of the Lord’s Supper, was only five days before his death. At the conclusion of it, weak and wasted as he was, he commenced singing a verse of praise and thanksgiving, and the impression produced was such, that the whole congregation began to weep.
From the nature of his disease, it was seldom he could sleep; but he was always patient and confiding. “All He does is well done,” said he; “let us only look to Him, and the end will be blessed.” He was deeply thankful for the kind offices of his friends, and especially for those of his loving wife, who nursed him, in every stage of his illness, with the greatest tenderness. Just before the close of all his sufferings, he was heard to pray: “Dear Saviour! remember my poor name, and come, come soon!” His prayer was answered. Shortly after these words were uttered, he peacefullyexpired, on September 13, 1771, leaving behind him, besides his widow, two children, a son and a daughter, to lament their loss.[139]
Gambold, like Wesley, wrote an epitaph on himself; and, as it is a fair specimen of the better class of his poetical productions, it is here subjoined:—
“Ask not, who ended here his span?His name, reproach, and praise, was—Man.Did no great deeds adorn his courseNo deed of his, but show’d him worse!One thing was great, which God supplied,He suffered human life,—and died.What points of knowledge did he gain?That life was sacred all,—and vain;Sacred, how high? and vain, how low?He knew not here, but died to know.”
“Ask not, who ended here his span?His name, reproach, and praise, was—Man.Did no great deeds adorn his courseNo deed of his, but show’d him worse!One thing was great, which God supplied,He suffered human life,—and died.What points of knowledge did he gain?That life was sacred all,—and vain;Sacred, how high? and vain, how low?He knew not here, but died to know.”
“Ask not, who ended here his span?His name, reproach, and praise, was—Man.Did no great deeds adorn his courseNo deed of his, but show’d him worse!One thing was great, which God supplied,He suffered human life,—and died.What points of knowledge did he gain?That life was sacred all,—and vain;Sacred, how high? and vain, how low?He knew not here, but died to know.”
“Ask not, who ended here his span?
His name, reproach, and praise, was—Man.
Did no great deeds adorn his course
No deed of his, but show’d him worse!
One thing was great, which God supplied,
He suffered human life,—and died.
What points of knowledge did he gain?
That life was sacred all,—and vain;
Sacred, how high? and vain, how low?
He knew not here, but died to know.”
Though Bishop Gambold was a man of great learning, and of extensive reading, especially in the early writings of the Christian Church, he himself was not a voluminous author. Excepting his translations, and the works he merely edited, all that he published of his own were two sermons; his Short Summary of Christian Doctrine; a few Prefaces; and some brief Hymns and Poems. In this respect, he differed widely from his old friend Wesley. Then again, though an able and effective preacher, his pulpit exercises were almost entirely confined to the small village of Stanton-Harcourt, and the Brethren’s Chapel in Fetter Lane, London. In this also, he differed, not only from Wesley, but from Whitefield. Still, it would be incorrect to say, that his life, to a great extent, was a useless one. Wesley, after publishing one of Gambold’s poetic pieces, is reported to have said: “And this light was buriedunder a bushel! How might he have enlightened all Christendom!”[140]We scarcely concur in this. Gambold, notwithstanding his learning and his piety, was constitutionally too timorous and retiring to be the man to enlightenall Christendom; but, at the same time, he was of such service to the Moravian Church, that, it is an extravagance to say, “his light was buried under a bushel.” With all its weaknesses, follies, and faults, at the beginning of its history, the Moravian Brotherhood set a Christian and heroic example to other Churches, in its missions to the heathen; and the man who chiefly helped to edify, purify, improve, and perpetuate such a community, did no mean service to the cause of the Divine Redeemer. Gambold’s poetry has been over-estimated by Methodist and Moravian writers; and, perhaps also, his natural ability and learning; but all must admit, that he was an exceedingly devout and earnest Christian; and that, though he might, for a season, be somewhat tainted with the religious lusciousness of the early Moravian society, his moral character, from first to last, was without a speck.
Perhaps it ought to be added, that, a beautiful portrait of Gambold was painted by Abraham Louis Brandt, an earnest and laborious Moravian minister, and that an exquisite engraving from the original picture was prefixed to Gambold’s works, when first published in 1789.