“1763, November 5. I spent some time with my old friend, John. Gambold. Who but Count Zinzendorf could have separated such friends as we were? Shall we never unite again? “December 16. I spent an agreeable hour, and not unprofitably, with my old friend, John Gambold. O how gladly could I join heart and hand again! But, alas! thy heart is not as my heart!” Gambold would not resume the friendship; but, to the very last, Wesley held him in high esteem. Only twelve months before Gambold’s death, he spoke of him as being one of the most “sensible men in England.”[128] But to return to Oxford, where the breach first occurred. Wesley’s sermon, before the University, was preached and published; and it is a curious fact, that, of all the sermons Gambold ever preached, only two have appeared in print, and, that, one of the two was delivered in the same year, in the same church, and before the same audience, as this of Wesley’s was. Gambold’s sermon was founded upon the text, “And the angel said unto them, Fear not: for behold I bring you good tidings of great joy, which shall be to all people;” and was entitled: “Christianity Tidings of Joy. A Sermon preached before the University of Oxford, at St. Mary’s, on Sunday, December 27, 1741. Published at the request of Mr. Vice-Chancellor.” The two sermons were widely different. Wesley’s was intensely practical and faithful; an earnest and comprehensive enforcement of experimental and practical religion, with a direct, searching, personal application, which, under the circumstances, was much more likely to be censured than applauded. Gambold’s was much more than twice the length of Wesley’s; but not half so simple and useful. Wesley’s was full of the Methodist doctrine of the day; Gambold’s was a metaphysical disquisition, which might, with consistency, have been uttered by any of the Oxford divines opposed to the Methodist movement. It would not be true to say, that, his remarks were not pertinent; but they were not what such an audience might have expected from a newly converted Methodist. How to account for this we know not. His sermon is long, learned, and able; but it fails to reach the heart and conscience as Wesley’s does. Besides, there is one sentence in it which, as coming from such a man, is perfectly perplexing. He expressly asserts that “a man’s sins are forgiven in baptism;” and that baptism, “the channel of remission, is qualification enough for heaven, to those who die upon it.” To reconcile the discrepancy between this and Gambold’s own statements as already quoted, is difficult, if not impossible. The fact seems to be, that, though he had embraced the doctrine of salvation by faith only, he was still infected with some of the High Church principles of the Oxford Methodists; and his evangelical and able ministry was marred and made misty by the philosophical speculations and reasonings in which he had so long indulged. That he was