a trustful and saved believer in Jesus Christ, there cannot be a doubt; but he failed to announce the great doctrines, which he had been taught by Böhler, with the simplicity, clearness, earnestness, and pathos that Wesley did. Wesley’s heart was full of them; and, in all his wanderings, they were almost the only theme of his daily ministry. Gambold held, and also preached them; but, perhaps, from his metaphysical cast of mind, they were not so clearly and forcibly presented as by his quondam friend. Nine months after the delivery of his sermon before the University, Gambold formally severed himself from the Established Church, and united with the Moravians. He was the fifth of the Oxford Methodists who had joined the Brethren. Of these, the two Wesleys had seceded,—or, it might almost be said,—had been virtually expelled. The third, Benjamin Ingham, in this very year, 1742, transferred to the Moravians more than fifty societies, which he had been the instrument of raising in two of the northern counties. Westley Hall, the fourth, need not here be further mentioned. Gambold, the fifth, was the only one who died in the Moravian communion. The step he took was well-considered. He might seem odd; but he was unquestionably sincere. The Moravians in England were only of a few years’ standing, and had many faults; but there was one thing in existence among them, and practised by them, after which Gambold, newly converted, longed with the utmost earnestness,—Christian fellowship. Of this, there was none at Stanton-Harcourt; and it was only now, in 1742, that his old friend Wesley thoroughly succeeded in making such a provision for the Methodists, by dividing their Societies into Classes. This was the thing for which Gambold pined. It could be enjoyed nowhere except among either Wesley’s people or the Moravians. Gambold and Wesley were no longer friends; and, hence, the union of Gambold with the Brethren. With this view, he applied to them for admission, committing himself to their direction, and having no choice with regard to any station or office to be held by him in the future. In the beginning of October, 1742, he simply writes:— “Having had assurance that such a favour might be granted, I left my parish with a view to live wholly with the Brethren.” Of course he had previously communicated his intention to the Bishop of Oxford, and also to his patron, Lord Harcourt; and both had strongly urged him to change his purpose: but his resolution was fixed. In due form he resigned his living, and issued an address to his parishioners, of which the following is the substance:—