Gambold was already returning to gospel simplicity; and his acquaintance with Böhler rendered him service of the highest importance. Böhler held meetings in Oxford, attended both by members of the university and citizens. He delivered discourses in Latin, and Gambold interpreted them for the benefit of those of his audiences who were unfamiliar with that language. This friendship with the newly arrived German, proved the means, not only of the conversion of the two Wesleys, but, ultimately of Gambold also. “After many struggles and conflicting thoughts, arising from repeated attempts to combine philosophy with the simplicity of the gospel; he, at length, by the grace of God, yielded to the power of the latter. He saw and lamented his natural depravity and consequent alienation from God, and also the insufficiency of his best works to merit heaven. He rejoiced in the sufficiency of the atonement of Jesus to sanctify and justify every true believer in Him. His former melancholy was dissipated; his spirit was made joyful in God his Saviour; and he became, in the fullest sense of the term, a new man.”[124] The following letters will show the change which took place in Gambold’s views and feelings. The first was addressed to Wesley, and has never before been published. As will be seen, it was written three days before Wesley’s return from Georgia, and, consequently, before Wesley and Gambold became acquainted with Böhler. It is given here without abridgment, and verbatim. “_January 27, 1737-8._ “DEAR SIR,—The point you mention has long been a difficulty to me; of which I could find no end, but that general solution of all doubt, and cure of all anxieties, resignation to eternal Providence. Can I offer a more particular solution now? No; but I will let you see, that I, and doubtless many more, labour under the same perplexity; which will incline one to believe, that, as God has a fire of grace to cleanse us from our common pollutions, so he has also a light in reserve, (and the needs of so many strongly call for it,) that would give a comfortable turn to our common speculations. “O, what is regeneration? And what doth baptism? How shall we reconcile faith and fact? Is Christianity become effete, and sunk again into the bosom of nature? Was the short triumph of it over flesh and blood designed as the standing enjoyment, or standing humiliation of succeeding ages? Was the Church to condemn the world as God does, in order to meet and embrace it at last?