Surgical Technology for the Surgical Technologist A Positive Care Approach 5th Edition Assoc

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Chapter 02: Legal Concepts, Risk Management, and Ethical Issues

Surgical Technology for the Surgical Technologist A
Positive Care Approach 5th Edition Association of
Surgical Technologists Test Bank
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1. Which of the following is an example of an intentional tort pertaining to surgical patient care?
a. A patient suffers a burn due to hot instruments.
b. Restraints are used on a patient who threatens to leave.
c. A tissue specimen is misplaced by a transporter.
d. A retained surgical sponge is discovered in subsequent procedure.
ANSWER: b
POINTS: 1
QUESTION TYPE: Multiple Choice
HAS VARIABLES: False
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2. Which of the following legal doctrines would MOST likely apply in the case of a wrong site surgery or retained foreign
body?
a. aeger primo
b. caveat emptor
c. primum non nocere
d. res ipsa loquitur
ANSWER: d
POINTS: 1
QUESTION TYPE: Multiple Choice
HAS VARIABLES: False
DATE CREATED: 2/11/2016 9:27 AM
DATE MODIFIED: 2/11/2016 9:27 AM

3. The phrase “departure from the standard of care” BEST describes which of the following legal terms?
a. larceny
b. liability
c. malpractice d.
negligence ANSWER:
d POINTS:
1
QUESTION TYPE: Multiple Choice
HAS VARIABLES: False
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Name: Class: Date:

Chapter 02: Legal Concepts, Risk Management, and Ethical Issues

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4. Which of the following legal terms is BEST described as “professional misconduct that results in harm to another”?
a. allegation
b. liability
c. malpractice
d. negligence
ANSWER: c

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Name: Class: Date:

Chapter 02: Legal Concepts, Risk Management, and Ethical Issues

POINTS: 1
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HAS VARIABLES: False
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5. What is the term that describes a method of pretrial discovery in which a surgical team member might answer questions
under oath?
a. allegation
b. deposition
c. indictment
d. precedent
ANSWER: b
POINTS: 1
QUESTION TYPE: Multiple Choice
HAS VARIABLES: False
DATE CREATED: 2/11/2016 9:27 AM
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6. Which of the following torts would be classified as unintentional?

a. battery
b. defamation
c. foreign bodies left in patient
d. invasion of patient privacy
ANSWER: c
POINTS: 1
QUESTION TYPE: Multiple Choice
HAS VARIABLES: False
DATE CREATED: 2/11/2016 9:27 AM
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7. Which type of consent applies when emergency circumstances exist when reasonable providers believe that a patient
would agree to treatment, even if no form was signed or verbal permission given?
a. direct
b. implied
c. informed
d. general
ANSWER: b
POINTS: 1
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sole cause of the justification of sinners is the active and passive
obedience of Jesus Christ, called the righteousness of God, ‘which
is unto all and upon all them that that believe.’” (p. 13.)
“This work of Christ,—His most perfect and divine
righteousness,—His obedience in all things, and even unto death, is
the whole and sole cause of the salvation of sinners. There needeth
no other requisite, neither less nor more, neither little nor great. This
alone is complete and all-sufficient.” (p. 35.)
“Yet, the generality of men lay the greatest stress upon something
else. And even those who lay some stress upon it more or less
connect something else with it, whereon they also lay some stress,
more or less. So that they do not believe that God is well and fully
pleased with the work of Christ, as alone sufficient for salvation
without anything else at all; but that God is placable, or willing to
come to terms with them, upon condition that they themselves first
perform those other things which they think necessary, either in
whole or in part, as preliminaries to make peace with God.” (p. 39.)
“If any should object, and say, that the Lord Jesus and the
apostles connected repentance with faith and remission of sins, I
allow it. Repentance and faith are duties required by the gospel,
because God commandeth all men everywhere to repent and believe
the gospel. It is man’s duty to do whatever God commandeth.” (p.
40.)
“Repentance to life is the change made upon the mind by the
gospel, when a man is turned from darkness to light, and from the
power of Satan unto God. His understanding being enlightened, he
ceases to work for acceptance; he turns to God, believing that He is
well pleased in His beloved Son. This repentance, as well as faith, is
the gift of God. And they are both given at the same time.” (p. 40.)
“Some modern divines have defined faith to be a confidence that
Christ loved me and gave Himself for me; but this is not the faith of
the gospel, though it hath passed current for it with many for a long
time. It must indeed be granted that, if a person can say that Christ
hath loved him and given Himself for him, upon as good ground as
the Apostle Paul said it of himself, he is a true believer. Yet it is
presumed that many believe the gospel and will be saved, who
neither can, in truth, nor dare say this.” (p. 42.)
“No one hath the assurance of his eternal salvation upon his first
believing the gospel, or can have it, till his faith hath wrought some
time, more or less, by love. No man can be assured that he shall be
eternally saved without any possibility of falling away, but by the
sealing, witness, or testimony of the Holy Ghost. But that no one is
sealed by the Spirit upon his first believing the gospel is proved by
Ephesians i. 13.” (p. 43.)
“Those, who have the faith of the gospel, have not obtained it by
their own labour, or by any acts exerted by their own minds; but it
hath been, freely given to them from above, by Him who of His own
will begetteth His people with the word of truth. So that it is as easy
to believe in the gospel, when Christ is revealed to any person, as it
is to see or hear, when a man hath eyes and ears.” (p. 60.)
“The faith of the gospel is a working faith. Justification and
sanctification are inseparably connected together.” (p. 90.)
“All true believers are sanctified, but they are not equally
sanctified; for there are children, young men, and fathers in Christ.
They are sanctified in all the faculties of their souls, but not
completely sanctified as yet in any one of them.” (p. 138.)
“Some argue, that God, in the word of the gospel, maketh an offer
of Christ and His righteousness, as a free gift, to all indefinitely who
hear the gospel; and also promiseth remission of sins and eternal
life; and, further, that God’s word is a sufficient warrant to every
one to lay claim to the gift, and that Faith is a receiving of the gift;
but then it must be an appropriating and applying faith. For no man
is possessed of a gift till he receives it; but, in receiving it, he
obtains a special interest in it, which he had not before. That God,
by the word of the gospel, maketh known to all indefinitely who
hear it, that He is well pleased in His beloved Son, and that He
giveth His Son and remission of sins and eternal life to all who
unfeignedly believe the gospel with understanding, is as surely true
as God’s word is true. And, that no man is possessed of a gift till he
receives it, and that in receiving it he obtains a special interest in it,
is also true. It is also granted that no man hath Christ, or a special
interest in Him, but he that receiveth Him. But, then, doth any man
receive Christ before he believeth the gospel? Coming to Christ,
receiving or embracing Him, looking to Him, trusting or confiding
in, relying or depending upon Him and His divine righteousness,
belong to faith, and always accompany it; although they may be
deemed immediate consequent effects of it” (p. 142.)
“I cannot approve the doctrine, which some teach, that a man may
become perfect at once, or assured of his salvation, by putting forth
some sort of an act of faith.” (p. 155.) “God generally worketh
gradually both in nature and in grace.” (p. 156.)
“Believers, by keeping the Father’s commandment to believe on
the name of Jesus Christ; and by obeying the new commandment,
not in word, but in works,—attain the testimony of their own heart
and conscience, that they are of the truth. Herein, also, they have the
sure testimony of the word of God, whereby they are to try and
judge themselves. And the Holy Ghost, as the Comforter, will be
given to them, by whose testimony they will know and be satisfied
that they are the children of God.” (p. 171.)
“Be it observed that I have limited no time, how long it is, or how
long it must be, before any man is sealed by the Holy Ghost after he
believeth the gospel. This dependeth upon the good pleasure of
Almighty God.” (p. 175.)
“Those writers and preachers, who maintain that the assurance of
salvation cometh by a direct act of faith, or by the appropriating act
of faith, or by any other sort of an act of faith, are mistaken; for it
cometh by no act of faith, but by the testimony of a believer’s own
conscience, and by the testimony of the word and Spirit of God.” (p.
179.)
 “Some writers and preachers lay down so many steps and stages
of conviction, and speak of so many different sorts of faith that they
greatly perplex the minds of serious people. But this is not the worst
of it. Such doctrine hath a tendency to teach people to establish their
own righteousness, and to turn away their minds from the atonement
made by the blood of Christ; for, when they hear such doctrine, they
are very apt to examine whether they have gone through such
exercises of soul, and whether they have put forth such acts of faith;
and, if they think that they have not, they are perplexed and
distressed to no purpose; but, if they think that they have, they are
ready to build upon such things, which may be nothing but their
own workings and fancies, and so get into a good conceit of
themselves to their own loss and damage.” (p. 181.)
“True believers are too apt to live by other things than by Christ
alone. It is the duty of every believer to keep the faith, and
constantly to live by believing in Christ. This is a lesson not soon or
easily learned. To keep the faith, in opposition to the natural
propensity which is in us all, to live by our own righteousness, or
something of our own, is the principal part of the Christian warfare.
It is like the pendulum in a clock, which moves all the wheels. If the
pendulum stops, then the whole clock stands. All our strength to
obey flows from believing in Christ.” (p. 185.)
“All the heavenly frames, sweet sensations, manifestations of
God’s love, all the joys and comforts, are all and each of them
valuable blessings, for which God’s people should be thankful; but
they should not live by them, but by Christ. All the works and duties
of believers, which are done in faith and love, which is in Christ
Jesus, are pleasing to God; all the doctrines revealed in the book of
God ought to be regarded and believed; the promises, threatenings,
and precepts of the word of God should be used as the Lord Jesus
used them when He was on earth; all the ordinances and means of
grace should be conscientiously observed; but believers are not to
make a Christ of any of these things, nor to live by them, but by
Christ Himself.” (p. 188.)
 These extracts are long, but they serve to exhibit Ingham’s views
of the way of a sinner’s salvation. Substantially, they are the same
as Sandeman’s, and were doubtless derived from him. One cannot
but regret that Ingham suffered himself to be led astray by the hazy
dogmatisms of the new Scottish sect, instead of adhering to the
Scriptural views of his friend Wesley.[117] Of his sincerity there
cannot be a doubt; but, in trying to make the salvation of a sinner
more simple, he made it vastly more dubious and difficult. How
different were these misty speculations to the plain, straightforward
teachings of the Methodists! Their adoption by the truly converted
and godly societies, raised up by Ingham and his friends, was a
fatal error, and renders it no matter of regret, that, societies
espousing and propagating such principles gradually dwindled, and
nearly became extinct.
Before taking our leave of Ingham’s book, a few lines may be
added concerning its general merits, apart from its doctrinal
heresies; and these shall be given as an extract from a review,
written by Samuel Drew, the able and honest editor of the Imperial
Magazine, for 1823. After adverting to Ingham’s doctrinal
peculiarities, Mr. Drew proceeds:—

“Notwithstanding these blemishes, Mr. Ingham’s treatise contains

innumerable excellencies, fully entitling it to the patronage which
has carried it through four editions. Though Faith and Hope form its
distinguishing characteristics, the practical part of religion is not
forgotten. This the author enforces by a variety of motives, and
warns his readers against the rock of Antinomianism on which
thousands have struck to rise no more. The language is simple and
unadorned; it discovers spirit without acrimony, and never
degenerates into reproaches when he reprehends the sentiments of
others. On all occasions, he seems far more intent upon what he
says, than upon the manner in which it is said, invariably paying a
 greater regard to truth, than to any fame which might be purchased,
by disregarding this jewel, while hunting after the flowers of
diction.”

Ingham’s active and useful work was now nearly ended. In 1762,
on the re-settlement of affairs, he was chosen elder of the Church at
Tadcaster, which office, in addition to that of general overseer, he
sustained to the end of life; but the labours of himself and his
coadjutors resulted in small success. On July 23rd, 1766, Wesley
wrote:—

“I went to Tadcaster. Here Mr. Ingham had once a far larger

society than ours; but it has now shrunk into nothing; ours,
meantime, is continually increasing.”

The state of his societies greatly affected poor Ingham’s mind.

The well-informed author of the “Life and Times of the Countess
of Huntingdon,” remarks, “The almost total dispersion of the
Yorkshire Churches, caused by the introduction of the
Sandemanian principles, had a sad effect on Mr. Ingham’s mind.
He was liable to sudden transitions from the highest flow of spirits
to the utmost depression, and the peculiar character of his
temperament was an extreme accessibility to sudden attacks of
melancholy.” The thing which he had “greatly feared had come
upon him.” He was deserted by his spiritual children, and the
thought distressed him. “I am lost! I am lost! was his despairing
cry.” It is true, that, there were gleams of comfort. Lady
Huntingdon’s letters were soothing to his anguished spirit. “A
thousand and a thousand times,” he tells her, “do I bless and praise
my God, for the words of comfort and consolation which your
ladyship’s letters conveyed to my mournful heart, dismayed and
overwhelmed as it was by the pressure of my calamities.
‘Righteous art Thou, O Lord, and just are Thy judgments.’”
This was but the beginning of his sorrows. One of his beloved
and faithful friends was the laborious and devoted Grimshaw. In
the early part of the year 1763, Haworth was visited with a
malignant putrid fever, and, among its many victims, Grimshaw
was one. At great risk, Ingham repeatedly visited the Christian
veteran in his fatal illness; and, afterwards, gave to Lady
Huntingdon, the following account of his several interviews:—

“From the moment he was seized with the fever, he felt the
sentence of death in himself. When I first saw him, he said, ‘My last
enemy is come! the signs of death are upon me, but I am not afraid.
No! No! Blessed be God, my hope is sure, and I am in His hands.’
When I was pouring out my soul in prayer to the Lord, I mentioned
the further prolongation of his life, that he might have more
opportunities of being useful; and when I had concluded, he said,
‘My dear brother Ingham, if the Lord should raise me up, I think I
could do more for His glory than I have hitherto done. Alas! what
have my wretched services been? and I have now need to cry, at the
close of my unprofitable course—God be merciful to me a sinner!’
At my next visit, I found him much worse, and evidently sinking. I
mentioned having received a letter from your ladyship, and
delivered your message. He seemed much affected, but, after a few
moments, revived a little. When I had prayed with him, he said, ‘I
harbour no desire of life,—my time is come,—and I am entirely
resigned to God.’ Then, lifting up his hands and eyes to heaven, he
added, ‘Thy will be done!’ At another time, he said, laying his hand
upon his breast, ‘I am quite exhausted, but I shall soon be at home
for ever with the Lord—a poor miserable sinner redeemed by His
blood.’ Mr. Venn having arrived, I shortly after took my leave, but
never after saw my dear brother Grimshaw alive.”
 Not long after this, Ingham had to mourn the death of another
and dearer friend. After twenty-seven years of connubial happiness,
his noble and Christian wife was taken from him. During her fatal
sickness,

“She continued to exercise those Christian graces for which she

had been long distinguished. Of herself and her efforts, her view
was ever humble, and every reference to her usefulness she met
with grateful acknowledgment of the sovereignty of that grace, that
made her the instrument of good to others. Her end, though painful,
was triumphant. She welcomed the hour—she longed to receive the
prize of her high calling. ‘Thanks be to God! thanks be to God!’ she
exclaimed, ‘The moment’s come! the day is dawning!’ and thus, in
holy ecstasy, she winged her way to glory.” “When she had no
longer strength to speak to me,” (wrote Ingham), “she looked most
sweetly at me and smiled. On the Tuesday before she died, when
she had opened her heart to me, and declared the ground of her
hope, her eyes sparkled with divine joy, her countenance shone, her
cheeks were ruddy: I never saw her look so sweet and lively in my
life. All about her were affected; no one could refrain from tears,
and yet it was a delight to be with her.”

Lady Margaret Ingham died on the 30th of April, 1768, in the

sixty-eighth year of her age.
Her sorrowing partner did not long survive. He, also, four years
afterwards, in 1772, passed away to that “rest which remains to the
people of God,” leaving behind him a son, who, for a time at least,
united himself with Wesley’s societies, and officiated as a local
preacher.[118]

“In person, Ingham is said to have been extremely handsome

—‘too handsome for a man’—and the habitual expression of his
countenance was most prepossessing. He was a gentleman;
 temperate, and irreproachable in his morals; as a public speaker,
animated and agreeable rather than eloquent; studious of the good
conversation of his people, and delicately fearful of reproach to the
cause of Christ.”[119]

His societies, once so flourishing, gradually dwindled. In 1813,

when they became united to the Daleites, or Scotch Independents,
they were thirteen in number, assembling in the following places—
Wheatley, 56 members; Winewall, 41; Kendal, 27; Nottingham, 25;
Salterforth, 21; Bulwel, 17; Tadcaster, 14; Howden, 11; Wibsey, 10;
Leeds, 9; Rothwell, 8; Haslingden, 8; Todmorden, 5. So far as has
been ascertained, these, at the present moment, are reduced to six,
—Winewall, (the largest and most flourishing,) Wheatley,
Todmorden, Kendal, Tadcaster, and Leeds.[120]
 REV. JOHN GAMBOLD, M.A.,
THE MORAVIAN BISHOP.

The whole of the Oxford Methodists intended to devote their

lives to the service of the Church of England. This, at Oxford, was
their highest wish and holiest ambition. The future was hidden
from them,—fortunately so. Without this, their brotherhood would
not have lasted for a single week; and many of the results of their
godly intercourse would never have been realized. How different
from the course of Clayton was that of Ingham; and how different
again was that of Gambold from that of Whitefield and the Wesley
brothers; and again, how different was that of Hervey and
Broughton from any of the others! Men would have ordered it
otherwise; but who will say that the way of Providence was not
infinitely better? There may be much in the lives of men that is
mysterious and perplexing; but of all the sincerely pious it may be
confidently asserted,—“A man’s heart deviseth his ways, but the
Lord directeth his steps.” The subject of the following memoir is
no exception.
John Gambold was born April 10th, 1711, at Puncheston, in
Pembrokeshire, South Wales. His father, a clergyman of the Church
of England, lived an ornament to his profession, and was greatly
respected, for his unaffected piety and purity of manners. The
children of this devout minister were educated with the utmost care
and attention, and no pains were spared to instil into their minds the
principles and precepts of the Christian religion.
 Nothing is known of the early life of young Gambold, except,
that he was greatly benefited by his father’s instructions; and, at the
early age of fifteen, went to the University of Oxford, where he
entered as servitor in Christ Church College, and soon became
eminent for his diligent devotion to reading and study. He was
naturally of a vivacious and active spirit; and, besides his attention
to his collegiate exercises, employed himself in an extensive
perusal of the most approved dramatists and poets in the English
language.[121]
Two years after he went to Oxford, his father died; and this
event, together with the exhortations and counsels he received from
the dying minister in his last moments, so affected him, that he at
once abandoned poetry and plays, lost his liveliness of disposition,
sunk into a state of melancholy, and made the salvation of his soul
the chief business of life. Painful experience was the inspirer of a
short poem of his, afterwards published in his collected works:—
“In nature’s ebbs, which lay the soul in chains,
Beneath weak nerves and ill-sufficing veins,
Who can support bare being, unendow’d
With gust voluptuous, or reflection proud?
No more bright images the brain commands,—
No great design the glowing heart expands,—
No longer shines the animated face,—
Motion and speech forget their conscious grace.
How can the brave, the witty, and the gay
Survive, when mirth, wit, courage die away?
None but the Christian’s all-comprising power
Subdues each chance, and lives through every hour:
Watchful, he suffers all, and feels within
All smart proportion’d to some root of sin;
He strikes each error with his Maker’s rod,
And, by self-knowledge, penetrates to God.”
 Gambold entered Christ Church College in the same year that
Charles Wesley did, the latter being more than two years older than
the former. John Wesley also was a member of the same college,
and twelve months before, on September 19, 1725, had been
ordained a deacon. In 1729, the society of Oxford Methodists was
formed by Charles Wesley; and, a year afterwards, Gambold, still
only in his teens, became one of them. He shall narrate his own
story, written when Wesley was in Georgia. The account is long;
but, containing as it does a full description of the rise and
peculiarities of the “Holy Club,” and a faithful delineation of the
character and influence of their confessed “curator,” it is too
important to be omitted. Gambold writes:—

“Mr. Wesley, late of Lincoln College, has been the instrument of

so much good to me, that, I shall never forget him. Could I
remember him as I ought, it would have very near the same effect as
if he was still present; for a conversation so unreserved as was his,
so zealous in engaging his friends to every instance of Christian
piety, has left nothing now to be said, nothing but what occurs to us
as often as we are disposed to remember him impartially.
“About the middle of March, 1730, I became acquainted with Mr.
Charles Wesley, of Christ Church. I was just then come up from the
country, and had made a resolution to find out some pious persons
of religion to keep company with, or else to instil something of it
into those I knew already. I had been, for two years before, in deep
melancholy: so God was pleased to order it, to disappoint and break
a proud spirit, and to embitter the world to me; as I was inclining to
relish its vanities. During this time, I had no friend to whom I could
open my mind, to any purpose. No man did care for my soul; or
none, at least, understood its paths. They, that were at ease, could
not guess what my sorrow was for. The learned endeavoured to give
me right notions, and the friendly to divert me. But I had a weight
upon my heart, which only prayer could in some degree remove. I
prepared myself to make trial of the value and comfort of society,
being a little recovered. One day, an old acquaintance entertained
me with some reflections on the whimsical Mr. Wesley, his
preciseness and pious extravagancies. Though I had lived with him
four years in the same college, yet, so unable was I to take notice of
anything that passed, that I knew nothing of his character; but, upon
hearing this, I suspected he might be a good Christian. I therefore
went to his room, and, without any ceremony, desired the benefit of
his conversation. I had so large a share of it henceforth, that hardly a
day passed, while I was at college, but we were together once, if not
oftener.
“After some time, he introduced me to his brother John, of
Lincoln College. ‘For,’ said he, ‘he is somewhat older than I, and
can resolve your doubts better.’ This, as I found afterwards, was a
thing which he was deeply sensible of; for I never observed any
person have a more real deference for another, than he constantly
had for his brother. Indeed, he followed his brother entirely. Could I
describe one of them, I should describe both. And therefore I shall
say no more of Charles, but that he was a man made for friendship;
who, by his cheerfulness and vivacity, would refresh his friend’s
heart; with attentive consideration, would enter into and settle all his
concerns; so far as he was able, would do anything for him, great or
small; and, by a habit of openness and freedom, leave no room for
misunderstanding.
“The Wesleys were already talked of for some religious practices,
which were first occasioned by Mr. Morgan, of Christ Church. From
these combined friends, began a little society; for several others,
from time to time, fell in; most of them only to be improved by their
serious and useful discourse; and some few espousing all their
resolutions and their whole way of life.
“Mr. John Wesley was always the chief manager, for which he
was very fit; for he not only had more learning and experience than
the rest, but he was blest with such activity as to be always gaining
ground, and such steadiness that he lost none. What proposals he
made to any was sure to charm them, because he was so much in
earnest; nor could they afterwards slight them, because they saw
him always the same. What supported this uniform vigour, was the
care he took to consider well of every affair before he engaged in it,
making all his decisions in the fear of God, without passion,
humour, or self-confidence: for, though he had naturally a very clear
apprehension, yet, his exact prudence depended more on humanity
and singleness of heart. To this I may add, that he had, I think,
something of authority in his countenance; though, as he did not
want address, he could soften his manner, and point it as occasion
required. Yet, he never assumed anything to himself above his
companions. Any of them might speak their mind, and their words
were as strictly regarded by him as his were by them.
“It was their custom to meet most evenings, either at his chamber
or one of the others, where, after some prayers, (the chief subject of
which was charity,) they ate their supper together, and he read some
book. But the chief business was to review what each had done that
day, in pursuance of their common design, and to consult what steps
were to be taken the next.
“Their undertaking included these several particulars:—to
converse with young students; to visit the prisons; to instruct some
poor families; and to take care of a school, and a parish workhouse.
“They took great pains with the younger members of the
University, to rescue them from bad company, and encourage them
in a sober, studious life. If they had some interest with any such,
they would get them to breakfast; and, over a dish of tea, endeavour
to fasten some good hint upon them. They would bring them
acquainted with other well disposed young men. They would help
them in those parts of learning which they stuck at. They would
close with their best sentiments, drive on their convictions, give
them rules of piety, when they would receive them, and watch over
them with great tenderness.
“Some or other of them went to the Castle every day; and another
most commonly to Bocardo. Whoever came to the Castle was to
read in the chapel to as many prisoners as would attend, and to talk
to the man or men whom he had taken particularly in charge. Before
reading, he asked: Whether they had prayers yesterday? (For some
serious men among the prisoners read family prayers with the rest.)
Whether they had read over again what was read last, and what they
remembered of it? Then he went over the heads of it to them; and
afterwards went on in the same book for a quarter of an hour. The
books they used were the ‘Christian Monitor,’ the ‘Country Parson’s
Advice to his Parishioners,’ and such-like. When he had done, he
summed up the several particulars that had been insisted on,
enforced the advice given, and reduced it at last to two or three
sentences, which they might easily remember. Then he took his man
aside, and asked him, Whether he was in the chapel yesterday? and
other questions concerning his care to serve God, and learn his duty.
“When a new prisoner came, their conversation with him, for four
or five times, was particularly close and searching. Whether he bore
no malice towards those that did prosecute him, or any others? The
first time, after professions of good-will, they only inquired of his
circumstances in the world. Such questions imported friendship, and
engaged the man to open his heart. Afterwards, they entered upon
such enquiries as most concern a prisoner. Whether he submitted to
this disposal of Providence? Whether he repented of his past life?
Last of all, they asked him, Whether he constantly used private
prayer, and whether he had ever communicated? Thus, most or all of
the prisoners were spoken to in their turns. But, if any one was
either under sentence of death, or appeared to have some intentions
of a new life, they came every day to his assistance; and partook in
the conflict and suspense of those who should now be found able, or
not able, to lay hold on salvation. In order to release those who were
confined for small debts, and were bettered by their affliction, and
likewise to purchase books, physic, and other necessaries,—they
raised a small fund, to which many of their acquaintance contributed
quarterly. They had prayers at the Castle most Wednesdays and
Fridays, a sermon on Sundays, and the Sacrament once a month.
 “When they undertook any poor family, they saw them, at least,
once a week; sometimes gave them money; admonished them of
their vices; read to them, and examined their children.
“The school was, I think, of Mr. Wesley’s own setting up. At all
events, he paid the mistress, and clothed some, if not all, of the
children. When they went thither, they enquired how each child
behaved; saw their work (for some could knit and spin); heard them
read; heard them their prayers and catechism; and explained part of
it.
“In the same manner, they taught the children in the workhouse;
and read to the old people as they did to the prisoners.
“Though some practices of Mr. Wesley and his friends were much
blamed,—as their fasting on Wednesday and Friday, after the
custom of the Primitive Church,—their coming on those Sundays,
when there was no sacrament in their own colleges, to receive it at
Christ Church,—yet nothing was so much disliked as these
charitable employments. They seldom took any notice of the
accusations brought against them; but, if they made any reply, it was
commonly such a plain and simple one, as if there was nothing more
in the case, but that they had heard such doctrines of their Saviour,
and believed and done accordingly,—‘Shall we be the more happy
in another life, the more virtuous we are in this? Are we the more
virtuous, the more intensely we love God and man? Is love, as all
habits, the more intense, the more we exercise it? Is either helping,
or trying to help man, for God’s sake, an exercise of love to God or
man? Particularly, Is the feeding the hungry, the giving drink to the
thirsty, the clothing the naked, the visiting sick persons, or
prisoners, an exercise of love to God or man? Is the endeavouring to
teach the ignorant, to admonish sinners, to encourage the good, to
comfort the afflicted, to confirm the wavering, and to reconcile
enemies, an exercise of love to God or man? Shall we be the more
happy in another life, if we do the former of these things, and try to
do the latter? Or if we do not the one, nor try to do the other?”
 In the above extracts, the reader has the practices which
principally distinguished the Oxford Methodists from their fellows.
The account is full of interest, and of great importance, being
written by one of the members of this godly brotherhood, and
immediately after that brotherhood was broken up. The remainder
of Gambold’s narrative is chiefly a defence and eulogy of Wesley,
their “Curator;” and only such parts of it will be given as affect the
whole of these earnest students. Gambold continues:—

“What I would chiefly remark upon, is the manner in which Mr.

Wesley directed his friends.
“Because he required such a regulation of our studies, as might
devote them all to God, he has been cried out upon as one that
discouraged learning. Far from that;—the first thing he struck at in
young men, was that indolence which would not submit to close
thinking. Nor was he against reading much, especially at first;
because then the mind ought to fill itself with materials, and try
every thing that looks bright and perfect.
“He earnestly recommended to them a method and order in all
their actions. After their morning devotions (which were at a fixed
and early hour, from five to six being the time, morning as well as
evening), he advised them to determine with themselves what they
were to do all the parts of the day. By such foresight, they would, at
every hour’s end, not be in doubt how to dispose of themselves; and,
by bringing themselves under the necessity of such a plan, they
might correct the impotence of a mind that had been used to live by
humour and chance, and prepare it by degrees to bear the other
restraints of a holy life.
“The next thing was to put them upon keeping the fasts, visiting
poor people, and coming to the weekly Sacrament: not only to
subdue the body, increase charity, and obtain Divine grace; but (as
he expressed it) to cut off their retreat to the world. He judged, that,
if they did these things, men would cast out their name as evil, and,
by the impossibility of keeping fair any longer with the world,
oblige them to take their whole refuge in Christianity. But those,
whose resolutions he thought would not bear this test, he left to
gather strength by their secret exercises.
“It was his earnest care to introduce them to the treasures of
wisdom and hope in the Holy Scriptures: to teach them not only to
endure that book, but to form themselves by it, and to fly to it as the
great antidote against the darkness of this world. For some years
past, he and his friends read the New Testament together at evening.
After every portion of it, having heard the conjectures the rest had to
offer, he made his observations on the phrase, design, and difficult
places. One or two wrote these down from his mouth.
“He laid much stress upon self-examination. He taught them
(besides what occurs in his Collection of Prayers) to take account of
their actions in a very exact manner, by writing a constant diary. In
this, they noted down in cipher, once if not oftener in the day, what
chiefly their employments had been in the several parts of it, and
how they had performed each. Mr. Wesley had these records of his
life by him for many years past. And some I have known, who, to
seal their convictions and make their repentance more solemn,
would write down such reflections upon themselves as the anguish
of their soul at that time suggested, adding any spiritual maxim
which some experience of their own had confirmed to them.
“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