“John Gambold.”[126]
Though exception may be taken to some of the expressions, yet the above is a most admirable letter; and shows that Gambold had embraced the same faith as Wesley,—sinners are saved solely through the merits of Christ Jesus; and on the simple exercise of faith in Him. It was not without a struggle that he was brought to this conviction. Peter Böhler said to Wesley, “My brother, my brother, that philosophy of yours must be purged away.” The same might have been said to Gambold. His learning had to give place to the simple teaching of the Word of God. He had to relinquish philosophical theories; and submit to the authoritative utterances of Christ and of His Apostles. Reason had to bend to revelation. In the case of a sincere and earnest man, like Gambold, this mental transformation was not a trifle. He himself, in a letter without date, and apparently addressed to Wesley, refers to the difficulties, and obstacles he encountered. His very learning was a hindrance in the way of his being saved; and he was reluctantly convinced, that, when “the aphorisms of learning pretend to describe and circumscribe the process of salvation, then the words of any one who has but a good heart and common sense, are generally more complete than those of a finished divine; and tally better with the unsearchable divine economy.” He continues:—
“These obstacles of nature’s education, I have often sighed under; and, imagining I knew where the shoe pinched in your case also, I advised the most artless, direct, and confident laying hold of the Scripture declaration, without the ceremony and circuitions of a man of learning, and a man of prudence, or a man of decorum, but simply as a plain man, who wants for his own soul to experience the manifestation of redeeming grace. The words of our Saviour and His apostles, which I said we are to take quite simply, are such as these,—‘Come unto Me, all ye that labour and are heavy laden, and I will give you rest.’ ‘Him that cometh unto Me, I will in no wise cast out.’ ‘He that believeth, shall not come into condemnation; but is passed from death unto life.’ ‘If thou canst believe, all things are possible to him that believeth.’ ‘My grace is sufficient for thee; for My strength is made perfect in thy weakness.’ ‘This is a faithful saying, that Jesus Christ came into the world to save sinners,’ etc., etc.”
There is another letter, written by Gambold, during his transition state, which further illustrates his views and feelings at this important crisis. It was addressed “to a studious young lady,”—probably Kezziah Wesley,—and concerning it Wesley himself remarks:—“It well deserves the attention of the serious and sensible reader. Indeed, unless read with a good deal of attention, it will scarce be understood, the thoughts are so deep, and so concisely expressed.” The following are brief extracts:—
“I will no more speak against reading, since, as you say, you ‘take pleasure in nothing else in the world.’ For, I cannot deny, but I should be glad myself to have some object of pleasure in the world; something, whether great or mean, I do not care, so it be innocent, that might be a relief to my weary mind. In the situation I am in, not yet admitted to the glorious comforts of faith, and yet sick of the burden of corrupt nature, it seems necessary sometimes to set aside the dejecting prospect, by some amusement, however low. The lower it is, the fitter for me, till faith in Christ raises me from spiritual darkness and death. Then I would hope for such solid consolation, as may well supersede the poor amusements and delights of the natural man.”
“There is no such lumber in the world, as our last year’s notions, which yet, in their day, were wonderfully fine and delightful. The fruit of the Tree of Knowledge will not keep: it is pleasant enough when you first pluck it; but, if you pretend to lay it up, it will rot. The man who has discovered, as far as human thought can go, the manner how the world was created, and how it shall be restored, the nature of the human soul, and its state after death,—when he has done, what is he the better? When the heat of thinking is over, will his heart be found in any better or nobler condition, than other men’s? Unless some bye-reasons engage him still to his old speculations (as the respect paid him upon that account by the world and by his juniors), will not he confess, that he is now never the happier for them? Will not he prefer plain common-sense before all such subtleties? Alas, alas! Under the greatest accomplishments of the head, the heart remains just the same as it was. This is very true, though it does not presently appear to us. I cannot, therefore, agree to that fine Platonical insinuation, that, ‘so much as we have of truth, so much we have of God.’
“I heartily condole with you under the troubles of this life: I am ready to sink under them myself. You suffered severely, while you lived with us, from sickness and pain, bodily hardships, etc. It grieves me to think, that ever it should be your lot to struggle with these. Yet, while you continue in this world, you must expect to bear your cross. Comfort yourself under it as well as you can, by applying arguments for patience; and if at any time you should not have strength of mind to do this, God Himself will either support and comfort you, or pity and accept you amidst your weakness.”
“Now, after all this long talk, the chief thing, that, by my calling and my conscience, I ought to have spoken of, and recommended to you, I have passed over; and that is faith in Christ. This is the thing that I ought to speak of with zeal and delight;—that ought to be the brightest in my imagination, and nearest to my heart. How little do any other speculations or reasonings conduce to this faith; and how insignificant are they, if they do not conduce to it! I know, and actually make the reflection upon myself, that, whatever I read, or write, or speak, upon any other subject but this, I am a miserable trifler. Perhaps then I do very ill, to trifle with you. It may be, you have felt the great work of faith, cleansing you from all sin in the blood of Christ;—that, being righteous before God, you have peace therefrom, which passes all understanding;—that, all things are become new with you; and you have a new judgment and taste, as well as new satisfactions and employments suggested to you by the Spirit of wisdom and consolation. You seem to hint in the beginning of your letter, that, either you are in this state, or the desire of your heart is towards it; for you say, you now acquiesce in that, which (by the description I could make of it), is the righteousness of faith. If so, then you have cause to rejoice; and your joy no man taketh from you.”
Some may think, that, in these quotations, the importance of human learning is unduly lowered; but all will admit that the learned recluse at Stanton-Harcourt, had embraced the simple method of human salvation, by a simple and sole reliance on the sacrifice and merits of Christ Jesus. This is the point which we are wishful to enforce; inasmuch as it, not only is “the truth as it is in Jesus;” but, was the origin of the great Methodist movement of the eighteenth century. Without this, England would have been without its latest religious reformation. On this ground, some other extracts from the works of Gambold, may be useful.