“Then, to keep in their minds an awful sense of God’s presence, with a constant dependence on His help, he advised them to ejaculatory prayers. They had a book of Ejaculations relating to the chief virtues, and, lying by them as they stood at their studies, they at intervals snatched a short petition out of it. But at last, instead of that variety, they contented themselves with the following aspirations (containing acts of faith, hope, love, and self-resignation at the end of every hour)—‘Consider and hear me,’ etc.
“The last means he recommended was meditation. Their usual time for this was the hour next before dinner.
“After this, he committed them to God. What remained for him to do, was to encourage them in the discomforts and temptations they might feel, and to guard them against all spiritual delusions. In this spiritual care of his acquaintance, Mr. Wesley persisted amidst all discouragements. He overlooked not only one’s absurd or disagreeable qualities, but even his coldness and neglect of him, if he thought it might be conquered. He helped one in things out of religion, that he might be more welcome to help him in that. His knowledge of the world, and his insight into physic, were often of use to us.
“If any one could have provoked him, I should; for I was slow in coming into his measures, and very remiss in doing my part. I frequently contradicted his assertions; or, which is much the same, distinguished upon them. I hardly ever submitted to his advice at the time he gave it, though I relented afterwards. One time he was in fear, that, I had taken up notions that were not safe, and pursued my spiritual improvement in an erroneous, because inactive, way. So he came over and stayed with me near a week. He accosted me with the utmost softness, condoled with me the incumbrances of my constitution, heard all I had to say, endeavoured to pick out my meaning, and yielded to me as far as he could. I never saw more humility in him than at this time. It was enough to cool the warmest imaginations that swell an overweening heart. It was, indeed, his custom to humble himself most before the proud,—not to reproach them; but, in a way of secret intercession, to procure their pardon.
“He had not only friends in Oxford to assist, but a great many correspondents. He set apart one day at least in the week (and he was no slow composer) for writing letters; in which, without levity or affectation, but with plainness and fervour, he gave his advice in particular cases, and vindicated the strict original sense of the Gospel precepts.”[122]
This long account does something more than give a general idea of the Oxford Methodists and of their distinguished leader. It exhibits the course of life adopted by Gambold in his twentieth year. Like the rest of his youthful friends, he became an earnest religionist; but he was not happy. “He gave way to desponding thoughts; neglected his person and apparel; confined himself as much as possible to his room; and applied, in search of information and comfort, to the works of such authors as he supposed could satisfy his inquiries, namely, the fathers of the first ages of the Christian Church. Of these, the most abstruse were his greatest favourites, and particularly those which are called mystics. Being well versed in the Greek language, he was much pleased with that energy of expression in which it excels. The deep speculations of these ancient writers, their beautiful allusions, the richness of style with which they clothed their ideas, and the strain of piety running through the whole, suited his taste, and so far influenced his understanding, that he adopted their sentiments, went the same lengths with them in the scenes of imagination, and, by degrees, became so much like one of them, that his cast of mind bore a nearer resemblance to that which was peculiar in them, than to any that appeared among the modern. By a close attention to writers of this stamp, he contracted such a turn of mind, and imbibed such an exalted notion of internal purity, that he could not be satisfied with himself, unless he became such a refined being as those philosophical Christians portrayed. This being the state to which his aim was directed, he spared no pains to model himself according to the idea which he had formed of it. His exertions were abortive. Disappointment occasioned great concern;” and it was not until after years of laborious endeavour to form and establish a righteousness of his own, that he was led to submit to “the righteousness of God, by faith of Jesus Christ.”
In September, 1733, he was ordained, by Dr. Potter, Bishop of Oxford; and, as soon as he was capable of holding a living, was instituted to that of Stanton-Harcourt. In this sequestered village, where his parochial duties were not numerous, he had more leisure than was desirable to pursue his philosophical inquiries. He loved retirement, and seldom went abroad. But whenever he could prevail upon himself to visit any of his friends, and, among the rest, Lord Harcourt, he was received with much respect. His abilities, both natural and acquired, were great, but his unfeigned humility was so apparent to every one with whom he conversed, that, his superior powers excited no dislike in any. Indeed, his whole conduct was so inoffensive, that he very rarely, if ever, made himself an enemy. Still, his philosophical and platonic kind of religion failed to make him happy, and was of little use to his rustic parishioners. Four years were spent,—almost wasted,—in those high flights of imagination, deep speculation, intense reflection, and metaphysical reasoning, to which his natural disposition inclined him.
Meanwhile, his friendship with the Wesleys was continued. Charles returned from Georgia in the month of December, 1736; and, in the following February, speaks of meeting his “good friend Mr. Gambold,” at Oxford, who was “right glad to see” him. In fact, at this period and more or less for at least a year and a half afterwards, Kezziah Wesley, the youngest surviving sister of John and Charles, was domiciled with Gambold and his sister (who kept his house,) at Stanton-Harcourt. Poor Kezziah, from childhood, had been delicate, and her health had not been bettered by her residence at Lincoln, where, at nineteen years of age, she became a teacher in a boarding-school, and was painfully in want of both clothes and money. Her life was a wandering one. For a time, she lived in the house of the Vicar of Bexley, the Rev. Mr. Piers, and, afterwards, she resided with an aunt at Islington. It was not long that she needed the kindness of her friends, for, at the age of thirty-one, nearly a year and a half before the decease of her Christian mother, she peacefully expired, on the 9th of March, 1741.[123]
John Wesley landed in England on February 1, 1738; and, a week afterwards, met with Peter Böhler, just arrived from Germany. Within a fortnight, the two Wesleys, accompanied by Böhler, set out for Oxford, whence all the first brotherhood of Oxford Methodists were now dispersed. The elder Wesley writes:—
“I found not one of those who had formerly joined with me; and only three gentlemen who trod in their steps, building up one another in the faith.”