Chapter L: Tyerman (10)

“Some have censured him for introducing, or suffering to be
introduced, some new _Phrases_, and delivering assertions which
have the look of _Paradoxes_; but these Phrases and Paradoxes,
when examined to the bottom, are orthodox; and, if not
_verbatim_ used 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 somewhat
_philosophical_, for a season, until the supposition that those
matters are only something _shadowy_, 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, _he_ is always deeply struck with _reverence_
for 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, that _magnificence_
of 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, more
_vehement_ in 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 of _policy_; 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
gathering some of the children of God together into such
little _congregations_ as 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 several _Christian parties_
and 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.

“His _noble_ way 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 any _compulsion_ with 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 the _true_ Christian 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 many _progressive gradations_, and
even of _retrogradations_, 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, the _meritorious
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 the present 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, this _noble
person’s_ name mentioned. To judge _impartially_ of him, we are
to look back at what he has preached in a course of several
years, especially since the _discourses_, by their nature and
circumstances, were such a _free out-pouring of his heart_.”

To this there could be no objection; but it may be doubted whether Gambold’s extracts were as _impartial_ as 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 in
_general_ terms, without answering any one _accusation_ brought
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; but Gambold 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 the _focus_ of a burning glass, what
has descended to them from past ages, or properly from the
Bible itself, upon this head; and, that it may not be evaded
under the notion of _dicta 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, and a 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 the _Established 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.”

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 been considerably 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’s power, 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 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 peacefully expired, 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 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 buried _under 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 enlighten all 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.

REV. JAMES HERVEY, M.A., THE LITERARY PARISH-PRIEST.

James Hervey, with great appropriateness, was designated by Charles Wesley, the “Isocrates” of the Oxford Methodists.[141] The old Greek rhetorician was not an orator; the weakness of his voice and his natural timidity prevented that; but the polish of his style in writing and the harmonious construction of his sentences obtained for him a fame which seems to be undying. And so in regard to Hervey. He lacked Whitefield’s eloquence, and Wesley’s constructive faculty; but he had a peculiar mental quality, which invested his productions with an air of gracefulness beyond the power of either of his friends to imitate. Critics, great and small, genuine and pretentious, have condemned Hervey’s style; and yet, notwithstanding this, few books have passed through more editions than his have done; and, after the lapse of a hundred years since their author’s death, few are greater favourites at the present day. Why is this? Perhaps some of his censors can answer the question.

James Hervey, like the Wesleys and Gambold, was the son of a country clergyman. He was born at Hardingstone, near Northampton, on the 26th of February, 1714; his father holding the two neighbouring livings of Weston-Favel and Collingtree. His ancestors appear to have been highly respectable. One of them was a judge; another had been member of Parliament for the town of Northampton; and the patronage of the above-mentioned livings had been, for many years, in the possession of the family.

Until the age of seven, Hervey was under the tuition of his mother. He then became a day-scholar in the free grammar school at Northampton, where he displayed great dexterity in the usual gymnastic exercises of boys like himself; and where, in the course of ten years, he learned enough of the Latin and Greek languages, to enable him to matriculate at the Oxford University. His progress, however, would probably have been greater than what it was, had it not been for the execrable conduct of his master, who determined that no one in the school should learn faster than his own stupid son. “Hervey himself told me,” says Mr. Ryland, “that his master never made but one remark in reading the Greek Testament, and that was a very foolish one.”

When only a boy, seventeen years of age, Hervey, full of youthful frolic, left the quietude of his father’s house for the animated scenes, the high advantages, and peculiar dangers of collegiate life. It was something infinitely more sacred than an accident which led to his admission into Lincoln College, where Wesley was a fellow and a tutor, and where, for the last two years, the Methodists had frequently held their meetings.[142]

The effects of the idleness enforced upon him at the Northampton free grammar school, were felt at Oxford. It was difficult for a sprightly and clever boy, like Hervey, to lay aside, all at once, the unstudious habits of the last ten years, and to devote himself, with unflagging earnestness, to the academical pursuits which now demanded his attention. For two years, from 1731 to 1733, he was idle at Oxford, as he had been obliged to be idle at Northampton. At the end of that time, he became acquainted with the Methodists, and distinguished himself, as they also did, by his devotion to the duties of religion, and to his collegiate studies. Wesley rendered him considerable assistance, especially by giving him instructions in the Hebrew language.

“Oxon, Sept. 2, 1736. I hereby thank you, as for all other
favours, so especially for teaching me Hebrew.”

Thus wrote Hervey, at the age of twenty-two, when he had taken his degree of Bachelor of Arts, and was leaving the university to enter upon the duties of the Christian ministry. Eleven years afterwards, when in the midst of the fame arising from the recent publication of his “Meditations among the Tombs,” etc., he wrote to Wesley another letter:—

“WESTON, NEAR NORTHAMPTON, _December 30, 1747_.

“Assure yourself, dear sir, that I can never forget the
tender-hearted and generous Fellow of Lincoln, who condescended
to take such compassionate notice of a poor under-graduate,
whom almost everybody condemned; and when no man cared for my
soul.”[143]

Here we pause, to take a glance at Hervey during his five years’ residence at Oxford. John Gambold, writing of him, while he was still at college, says:—

“He is a man of surprising greatness of soul; and, if you look
for his virtues, you will not be able to discover them one by
one, but you will see that he walks before God with a reverence
and alacrity which includes them all.”[144]

Hervey became one of the Oxford Methodists in 1733, when he was only nineteen years of age. In the same year, he wrote as follows to his sister:—

“LINCOLN COLLEGE, OXON, _Sept. 16, 1733_.

“DEAR SISTER,—Was there any occasion to apologize for the
serious purport of this, it would be sufficient to direct
you to the date,[145] and the time of its inditing, but I
promise myself, that, to you anything of this nature will be
unnecessary; for, though we are in the very prime and spring
of our years, strongly disposed to admire, and perfectly
capacitated to relish the gaieties of youth, yet we have been
inured to moderate the warmth of our appetites, accustomed to
anticipate in our minds the days of darkness, and incessantly
disciplined into a remembrance of our Creator. For my part,
I find no season so proper to address one of the principal
sharers of my heart, one of my nearest and dearest relations,
as that I have at present chose and made use of, when either an
universal silence composes the soul, and calms every turbulent
emotion, or the voice of joy and gladness, speaking through
celestial music, invites to adore the wonders of our Redeemer’s
love, touches upon the strings of the softest passions, and
inspires the most sweet, most tender sentiments.

“As I was the other day traversing the fields in quest of
health, I observed that they had lost that profusion of
fragrant odours which once perfumed the air, and were disrobed
of that rich variety of curious dyes which surpassed even
Solomon in all his glory. Not a single flower appears to
gladden the sight, to bespangle the ground, or enamel the
barren landscape. The clouds, that recently distilled in dews
of honey, or poured themselves forth in showers of fatness,
now combine in torrents to overflow the lifeless earth, and to
bury or sweep away all the faint footsteps of ancient beauty.
The hills, that were crowned with corn the valleys that laughed
and sung under loads of golden grain, in a word, the whole
face of nature, that so lately rejoiced for the abundance
of her plenty, is become bare, naked, and disconsolate. As
I was continuing my walk, and musing on this joyless scene,
methought, the sudden change exhibited a lively picture of
our frail and transitory state; methought, every object that
occurred seemed silently to forewarn me of my own future
condition.

“I dwelt on these considerations till they fermented in my
fancy, and worked themselves out in such-like expressions:
‘What! must we undergo so grievous an alteration? We, whose
sprightly blood circulates in brightest tides? We, who are the
favourites of time, on whom youth, and health, and strength,
shed their selectest influence? We, who are so apt to look upon
ourselves as exempt from cares, or pains, or troubles, and
privileged to drink in the sweets of life without restraint,
without alloy? Must we forego the sunshine of our enjoyments
for anything resembling this melancholy gloom? Must the
sparkling eye set in haggard dimness? the lovely features and
glowing cheeks be obscured by pale deformity? Must soft and
gay desires be banished from our breasts, or mirth and jollity
from our conversation? Must the vigour of our age fall away
like water that runneth apace, and the blissful minutes of the
prime of our years vanish like a dream? If this be our case, in
vain do we boast of our superior felicity. In vain do we glory
in being the darlings of heaven. The inanimate creation droop
indeed, sicken and languish, for a time; but quickly revive,
rejoice, and again shine forth in their brightest lustre. It is
true, they relinquish, at the approach of winter, their verdant
honours; but rest fully assured of receiving them with interest
from the succeeding spring. But man, when he has passed the
autumn of his maturity,—when he has once resigned himself into
the cold embraces of age,—bids a long, an eternal adieu to
all that is entertaining, amiable, or endearing. No pleasing
expectations refresh his mind; not the least dawnings of hope
glimmer in to qualify the darksome looking-for of Death.’

“I had not long indulged these bitter reflections before
I espied a remedy for those sore evils which occasioned
them. Though I perceived all our passionate delights to be
vanity, and the issue of them vexation of spirit; yet I
saw, likewise, that virtue was substantial, and her fruits
joy and peace;—that, though all things come to an end, the
ways of wisdom were exceeding broad. The seeds of piety,
if implanted in our tender breasts, duly cherished, and
constantly cultivated, will bud and blossom even in the winter
of our days; and, when white and red shall be no more,—when
all the outward embellishments of our little fabric shall
disappear,—this will still flourish in immortal bloom.

“To walk humbly with our God, dutifully with our parents,
and charitably with all, will be an inexhaustible source
of never-ceasing comforts. What, though we shall sometimes
be unable to hear the voice of singing men and singing
women,—though all the senses prove false to their trust, and
refuse to be any longer inlets of pleasure,—it is now, dear
sister, it is now in our power to make such happy provisions
as even then, in those forlorn circumstances, may charm our
memories with ravishing recollections, and regale all our
faculties with the continual feast of an applauding conscience.
What sweet complacency, what unspeakable satisfaction shall
we reap from the contemplation of an uninterrupted series
of spotless actions! No present uneasiness will prompt us
impatiently to wish for our dissolution, nor anxious fears
for futurity make us immoderately dread the impending stroke.
All will be calm, easy, and serene. All will be soothed by
this precious, this invaluable thought, that, by reason of the
meekness, the innocence, the purity, and other Christian graces
which adorned the several stages of our progress through the
world, our names and our ashes will be embalmed; the chambers
of our tomb consecrated into a paradise of rest; and our souls,
white as our locks, by an easy transition, become angels of
light.

“I am, with love to my brother, dear sister, your most
affectionate brother,

“JAMES HERVEY.”

This letter has been inserted without abridgment, 1. Because, it evinces, that, even while in his teens, Hervey cultivated that flowingly harmonious style, which was one of the chief characteristics of all his publications. And, 2. Because, it is thoroughly unevangelical, and, in spirit, such as might be naturally expected from an Oxford Methodist seeking salvation by his own good works. 3. It was written at the time when Hervey first united himself with Wesley and his Pharisaic friends.

There are several other letters, written during the years of Hervey’s collegiate life; but, for want of space, they can be only sparingly employed:—

(To his sister.)

“LINCOLN COLLEGE, OXON, _March 28, 1734_.

“DEAR SISTER,—My fancy has often took its flight to
Hardingstone, and delighted itself with the imaginary
conversation of you and my other dear relatives. I have
frequently recollected, and, as it were, acted over again in my
mind the many pleasing hours we have spent together in reading
holy and edifying books, or discoursing on pious and useful
subjects.

“There is great reason for congratulation, on account of
your being so choice a favourite of heaven, as your frequent
sicknesses, and often infirmities speak you to be. How does the
goodness of our gracious Father endeavour, by the repeated,
though lightest, strokes of His rod, to cure whatever is
disordered, to rectify whatever is amiss in you! Do not then
hold out against these kind calls to repentance; but suffer
yourself, by this loving correction, to be made great;—great
in humility, holiness, and happiness. Humble yourself under
the mighty hand of God; and, by a hearty sorrow for your past
faults, and a firm resolution of obedience for the future, let
this fatherly chastisement bring forth in you the peaceable
fruits of righteousness.”

All good, so far as it goes, especially from a youth of twenty; but not a word of Christ, or of being saved by His mediatorial merits, and by the exercise of faith in Him.

His sister wished him to turn poet; but, instead of writing poetry himself, he sent her “The Last Day,” by Dr. Young; and wrote as follows:—

“LINCOLN COLLEGE, OXON, _May 2, 1734_.

“DEAR SISTER,—I scarcely know any human composition more
likely to improve and edify, at the same time that it diverts
and delights, than this poem of “The Last Day.” If you would
please yourself, refine your taste, or have the practice of
religion pleasing, instead of plays, ballads, and other corrupt
writings, read this almost Divine piece of poetry;—read it
(as I have done), over and over; think upon it; endeavour to
digest it thoroughly; and even to get by heart the most moving
passages: and then, I trust, you will find it answer the ends I
purpose in sending it.

“You will excuse me from exercising my poetical talent;
because, I perceive, such an attempt will be either very
absurd, or very dangerous. For, should I tack together a few
doggerel rhymes, this would be an affront to you; whereas,
should I succeed so well as to gain the applause of my reader,
this, I am sure, would portend very great harm, if not to you,
yet, most certainly, to me. For what can portend greater harm
than the words of praise, which, though smoother than oil, yet,
are very swords? What can be more destructive of that humble
mind which was in Christ Jesus,—that meek and lowly spirit
which is in the sight of God of great price? I am so far from
carrying on my versifying designs, that, I heartily wish I
had never conceived any; and that those lines I sent to my
cousin had either never been made, or that I had never heard
them commended. Pride and vanity are foolish and unreasonable
in dust and ashes; and, which is worse, odious and detestable
before infinite perfection and infinite power.”

The next are extracts from a long letter, of six octavo pages, entirely on the Christian eucharist, and addressed to Whitefield:—

“OXON, _July 29, 1735_.

“DEAR SIR,—Is the sacrament indeed administered at one or other
of your churches every Sunday? Sure then the lot is fallen to
you in a fair ground; sure you have a goodly heritage. The holy
eucharist is a communion of the body and blood of Christ;—a
participation of all the benefits procured for us by His most
meritorious passion. In this most comfortable sacrament, pardon
is freely offered to all. Has any one been an enemy to God by
wicked works? By this body shall he be reconciled. By this
blood shall his peace be made.

“Let me put this one question, and I have done. In the last
great day, on what will you rely for salvation? Will you seek
to your good thoughts and pious discourses? Alas! they are full
of imperfection, and cannot bear the severe trial. All your own
righteousnesses are as filthy rags, and will be utterly unable
to gain your acceptance. To what then will you have recourse?
To whom will you fly in this great extremity? Surely, to the
sufferings of Jesus Christ. There is nothing else under heaven
whereby you can be saved, but His meritorious passion. Unless
His body plead in your behalf, you are covered with shame, and
everlasting confusion. Unless His blood make your peace, you
are cast, you perish, you are eternally undone. Think, oh, do
but think deeply on this, and then you will gladly embrace
every occasion of partaking of the holy communion.

“By exhibiting such benefits, by urging such motives, may we
prevail on all our neighbours to secure to themselves a resting
place for their souls, an anchor of their hopes, sure and
stedfast.

“Yours in the Lord,

“JAMES HERVEY.”[146]

This was a letter widely different from those which Hervey had written to his sister. In them, he wrote as a man trusting for salvation solely in his own good works. In this, he propounds the doctrine, that, salvation is entirely owing to the sacrifice of Christ; and, that its blessings are obtained (not by the exercise of faith, but,) in the participation of the Christian sacrament. It need not be added, that, this was one of the chief doctrines of the Oxford Methodists.

The two Wesleys and Ingham left Oxford in 1735, and the time was now approaching for Hervey’s departure. Hence, the following letter to his father:—

“_April 8, 1736._

“HONOURED SIR,—You reprove me for my dilatory way of
proceeding,—very justly I own. I hope, I shall, from this time,
amend. I was examined yesterday. I must do my juraments five
times on Friday, and be admitted to my degree on Monday. Mr. H⸺
tells me, I must wear a bachelor’s gown.

“Mr. Farrer, a little while ago, asked me to resign my room to
a pupil of his, who is to come the middle of this month. To
which proposal, I have agreed, because I can live much cheaper
out of college. I shall, by this means, save the expense of
calling up, of bed-making, etc., as well as have a room at a
cheaper rate, and pay for it only when I am resident: on which
account, I assure myself, this step, I have taken, will be
approved of by you and my mother.

“I am sorry to hear of your being obliged to go on with
farming. I could wish you would let it, though at some
disadvantage, and though we should suffer thereby something in
our fortunes.

“As to the curacy near Bath, I can give you no determinate
answer. My friend, I believe, is a very sincere one, and will
do me what service he can. There is one person who has had the
offer of it before me: whether he will accept of it is not
known. As soon as _I_ know, _you_ shall know.

“I hope you will send me a letter next week, to wish me joy on
being a graduate.

“JAMES HERVEY.”

Though not ordained, when Hervey left Oxford, in June, 1736, and returned to his father’s house at Hardingstone, he, at once, commenced holding meetings among his neighbours. The following letter, addressed to Mr. Chapman, one of the Oxford Methodists, refers to this, and contains Hervey’s views on what ought to be Chapman’s behaviour among the polite inhabitants of Bath, whither he was going:—

“HARDINGSTONE, _June 12, 1736_.

“I humbly thank you for sending me the Journal,” (probably
Wesley’s, who was now in Georgia.) “Blessed be God, for His
unspeakable love to the poor Indians, and for His watchful
care of our dear friends! With what zeal and ardour do those
glorious combatants run the race that is set before them. May
we, dear Mr. Chapman, may we go and do likewise! go and improve
our little stock of knowledge and holiness, by imparting them
to as many as want and are willing to receive!

“I hope my evening assemblies are, and will be, prospered.
I heartily thank you for advising me to resume those means
of instructing my neighbours. I have had some comforting
assurances that the sanctifying Spirit has been among us, and
blessed my discourses to the edifying of the hearers. I have
some from two parishes besides this, that attend upon my little
catechetical lectures, and am likely to have a young gentleman
from the academy at Northampton.

“If you are going to Bath, how must you behave yourself in
such a situation? I wish I could advise you aright; but, I
fear, I am one of those whom the apostle styles μυωπα ζοντες.
Nevertheless, my opinion, such as it is, I will freely give you.

“I think then, sir, great regard is to be had to the genius
and temper of the city. Since that is light and gay, I would
accommodate myself to it as much as possible, so it be
consistently with innocence. I would, at all times, endeavour
to be perfectly cheerful and obliging and complaisant, to the
utmost of my power. I would be earnest with God to make my
countenance shine with a smiling serenity; that there might
sit something on my cheeks, which would declare the peace and
joy of my heart. The world has strange apprehensions of the
Methodists. They imagine them to be so many walking mopes,
more like the ghost in a play, than sociable creatures. To
obviate this sad prejudice, be always sprightly and agreeable.
If a pretty turn of wit, or a diverting story offer itself to
your mind, do not scruple to entertain the company therewith.
Everything that borders upon sourness, moroseness, or
ill-breeding, I would cautiously avoid. And everything that may
give a beautiful or amiable idea of holiness, I would study
to show forth. I see no manner of harm in bowing at church,
provided it be not in divine service, so as to interrupt our
devotions. I think Mr. Wilson disapproved of this; but I cannot
bring myself to believe, that, a modest and decent respect to
our neighbours is disparaging to God, but rather acceptable to
Him. I do not mean, by what I have said, that you should make
all sorts of compliances. A solicitation to join with your
acquaintance in billiards, dice, cards, dancing, etc., should
be rejected.

“If Mr. Morgan is at Bath, pray present my thanks and love
to him. God Almighty make him and you bold as lions, wise as
serpents, and harmless as doves! If I had not heard you were at
Oxon, this had been sent by the post to Bath.

“JAMES HERVEY.”

Hervey was a churchman; but he was not a bigot. At this period of his history, one of the students in Doctor Doddridge’s Academy, at Northampton, was the celebrated Rev. Risdon Darracott, then a youth, nineteen years of age. Hervey and young Darracott had had an interview in the house of a member of Dr. Doddridge’s church. Darracott was endeavouring to form a religious society among Doddridge’s students, somewhat similar to the society of Methodists at Oxford; and the interview, just mentioned, led him to write to Hervey for advice. The latter had recently left Oxford, and the following is an extract from his answer:—

“HARDINGSTONE, _June 3, 1736_.

“DEAR SIR,—I think your proposal, as far as I can see into
it, is very proper; and if discreetly managed, and steadily
persisted in, cannot fail to be advantageous to yourself and
others. This seems to be evident for several reasons; four of
which at present occur to my mind.

“1. Because we are ignorant and short-sighted, and oftentimes
unable to discern the things that are excellent. But God is
pleased to reveal to one what is concealed from another; so
that, in a multitude of counsellors, there is wisdom.

“2. Because we are lovers and admirers of ourselves, unwilling
to see our own errors, and, therefore, unlikely to amend them.
Whereas, our friends will, with a meek and impartial spirit,
show us our faults.

“3. Because we are weak and irresolute; easily shaken from the
most laudable purposes, and apt to let go our integrity upon
any opposition. But a band of friends, who are like minded,
inspires us with courage and constancy.

“4. Because we are slothful and lukewarm in religious duties.
But a holy fellowship will kindle and keep alive a holy
fervour. How often have I gone into the company of my dear
friends, listless and spiritless; yet, when I came home, I
have found myself quite another person; vigorous and active,
sanguine and zealously affected in good matters.”[147]

Hervey, as an Oxford Methodist, was doubtless speaking from experience; and his reasons for religious fellowship are well worth weighing.

A few weeks after the date of the above, Hervey proceeded to Oxford to be ordained; and, whilst there, wrote again, to this young Dissenter, as follows:—

“LINCOLN COLLEGE, OXON, _Sept. 1, 1736_.

“DEAR MR. DARRACOTT,—I wish you would suggest to me what I must
do to further the Gospel of God my Saviour. I employ, every
day, an hour or more with some well-inclined people of the
poorer sort. We read Mr. Henry on the Holy Scriptures, and pray
together. There is one set in one part of the city, and another
in another. I meet them at a neighbour’s house. Oh! that I
could also open my mouth as he did; so boldly, so powerfully!

“I am preparing to enter into holy orders, and to take upon me
the work of the ministry. That great, wonderful, and important
work! Help me with your prayers to the Lord God my Saviour,
that I ‘may receive the Holy Ghost not many days hence,’
by the laying on of hands; even ‘the spirit of wisdom and
understanding, the spirit of counsel and might, the spirit of
knowledge and of the fear of the Lord.’

“Dear sir, pray give my humble service, and best thanks to Dr.
Doddridge, and beg of him, when he is in the acceptable time,
to remember me, who am in the time of need. If he has any word
of exhortation; but, especially, if he has any treasures of
instruction, proper for a candidate of the ministerial office,
how glad should I be if he would please to impart them, and how
gratefully should such a favour be always acknowledged by his
and your affectionate servant and brother in Jesus Christ,

“J. HERVEY.”[148]

Another letter, written previous to his ordination, shall be given, at full length. Wesley was now in Georgia; and Hervey addressed to him the following:—

“OXON, _Sept. 2, 1736_.

“REV. AND DEAR SIR,—I have read your Journal, and find that
the Lord hath done great things for you already, whereof we
rejoice. Surely, He will continue His loving-kindness to you,
and show you greater things than these. Methinks, when you and
dear Mr. Ingham go forth upon the great and good enterprise of
converting the Indians, you will, in some respects, resemble
Noah and his little household going forth of the ark. Wherever
you go, you must walk among dry bones or carcasses, among
a people that are aliens from the life of God, buried in
ignorance, dead in trespasses and sins. Oh, may the blessing of
that illustrious progenitor of ours, and of that favourite with
the Most High, be upon your heads! May you be ‘fruitful and
multiply,’ may you bring forth abundantly in that barren land
and multiply therein!

“As for me, I am still a most weak, corrupt creature. But
blessed be the unmerited mercy of God, and thanks be to your
never to be forgotten example, that I am what I am. As to my
strength, and activity with regard to others, I fear it may
be too truly said, ‘It is to sit still.’ I am at present one
of the multitude; but I expect, before this reaches you, to
receive the office of a Deacon, and become a minister of the
New Testament. Oh, may I also ‘receive the Holy Ghost not many
days hence;’ and be made a faithful minister of those saving
mysteries, from that time forth and for ever! I hope, I shall
then hear a voice behind me, saying, ‘Awake thou that sleepest,
from thy slumber, and Christ shall give thee light.’ Christ
shall be thy sanctification, Christ shall be thy illumination.
He shall stand by thee, and strengthen thee. He shall give thee
both to will and to do. Through the power of His grace, thou
shalt run and not faint; thou shalt be fervent in the business
and propagation of righteousness, nor ever give over, till thou
givest up thy soul to God, its Maker, and thy body return unto
the dust, as it was.

“That I may be obedient to such a heavenly call, is, I hope,
‘all my wish and all my desire.’ This is, indeed, the treasure
I value, the thing that I long for. Do you, dear sir, put up
your incessant prayers; and, oh, let the mighty God set to His
seal, that the thing may be established, that it may be unto me
according to my heart’s desire! Then, will I invite you (my
_father_, shall I call you, or my _friend_? For, indeed, you
have been both unto me), to meet me among the spirits of just
men made perfect; since I am not like to see your face in the
flesh any more for ever! Then, will I bid you welcome, yea, I
will tell of your love, before the universal assembly, and at
the tremendous tribunal. I will hear with joy the Man Christ
Jesus say of you, ‘Oh, ye that are greatly beloved. Well done,
good and faithful servants; ye have served your Lord and your
generation with your might; ye have finished the work, which
the eternal foreknowledge of my Father gave you to do. If
others have turned their thousands, ye have turned your tens of
thousands from the power of Satan unto God. Receive, therefore,
a glorious kingdom,—a beautiful and immortal crown from my
hand. Enter, with the children I have given you,—with the souls
that you have won. Oh ye blessed ones, ye heirs of glory, enter
in at those everlasting doors, and receive there the reward of
your labours, even the fulness of joy for ever and ever.’

“I am, and may I always be, dear sir, your son in the Lord
Jesus Christ,

“J. HERVEY.

“P. S. I heartily thank you, as for all other favours, so
especially for teaching me Hebrew.[149] I have cultivated
(according to your advice) this study, and am, blessed be God,
the giver of knowledge! somewhat improved in this language. My
prayers accompany you, and all that are engaged with you in the
same glorious design. Let me also have yours and theirs for
Jerusalem’s, for Christ’s sake.”[150]