“I looked upon them as a happy people, and their doctrine as fundamentally true, but could not apply the comforts thereof to myself, being discouraged from so doing by the deep sense I had of my own guilt and depravity, and by being defeated in the hopes of being happy in the notions which I had formerly imbibed. Therefore, I despaired of being in a condition better than the generality of mankind, or different from them. But, in December, 1740, my younger brother, having been with the Brethren in London, came to see me. The account which he gave of the happy course he observed amongst them, struck me with such an agreeable surprise, that I could not but return with him thither. My design was to see the order established, and to feel the spirit which prevailed amongst them where several of them dwelt together. The purpose of my visit was answered to my great satisfaction, and I could believe, not only that they were right both in principle and practice, but that I might have a share of the same grace which they enjoyed. After having been again in their company, I perceived an impulse upon my mind to devote myself entirely to Him who died for me, and to live wholly for Him and to His service.” It is a curious fact, that, in the same year in which Wesley seceded from the London Moravians, Gambold became enamoured with them. Philip Henry Molther had created immense confusion and bitterness, by preaching the unscriptural doctrine, that, “to search the Scriptures, to pray, or to communicate, before we have faith, is to seek salvation by works; and such works must be laid aside before faith can be received.” Strangely enough, Gambold, and also Westley Hall (another of the Oxford Methodists), adopted this dangerous delusion. Hence the following from Wesley’s Journal:— “1741, January 28. Our old friends, Mr. Gambold and Mr. Hall, came to see my brother and me. The conversation turned wholly on silent prayer, and quiet waiting for God; which, they said, was the only possible way to attain living, saving faith. “Sirenum voces, et Circes pocula nosti? “Was there ever so pleasing a scheme? But where is it written? Not in any of those books which I account the oracles of God. I allow, if there is a better way to God than the scriptural way, this is it. But the prejudice of education so hangs upon me, that I cannot think there is. I must, therefore, still wait in the Bible-way, from which this differs as light from darkness.”