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Updated: June 4, 2025
From Boehler he first learned to believe that every man, no matter how moral, how pious, or how orthodox he may be, is in a state of damnation, until, by a supernatural and instantaneous process wholly unlike that of human reasoning, the conviction flashes upon his mind that the sacrifice of Christ has been applied to and has expiated his sins; that this supernatural and personal conviction or illumination is what is meant by saving faith, and that it is inseparably accompanied by an absolute assurance of salvation and by a complete dominion over sin.
If we seek for human influence at all let us give the honour to his mother; but the real truth appears to be that what John Wesley learned from Boehler, John Cennick learned by direct communion with God. His spiritual experience was as deep and true as Wesley's.
He persuaded Boehler to pray with him; he joined him in singing Richter's hymn, "My soul before Thee prostrate lies"; and finally, he preached a sermon to four thousand hearers in London, enforcing that very faith in Christ which he himself did not yet possess. But Boehler had now to leave for South Carolina. From Southampton he wrote a farewell letter to Wesley.
As soon as he had prayed for Wesley's recovery, he turned to the sufferer and calmly said, "You will not die now." The patient felt he could not endure the pain much longer. "Do you hope to be saved?" said Boehler. "Yes." "For what reason do you hope it?" "Because I have used my best endeavours to serve God." Boehler shook his head, and said no more.
Should he leave off preaching or not? "By no means," replied Boehler. "But what can I preach?" asked Wesley. "Preach faith till you have it," was the classic answer, "and then, because you have it, you will preach faith." Again he consulted Boehler on the point; and again Boehler, broad-minded man, gave the same wholesome advice.
As long as Wesley was racked by doubts he could never be a persuasive preacher of the Gospel. He was so distracted about himself that he could not yet, with an easy mind, rush out to the rescue of others. He had not "a heart at leisure from itself to soothe and sympathize." The influence of Boehler was enormous. He saw where Wesley's trouble lay, and led him into the calm waters of rest.
He had met James Hutton, Zinzendorf, Spangenberg, Boehler, and other Moravians in London, and the more he knew of these men the more profoundly convinced he became that the picture of the Brethren painted by John Wesley in his Journal was no better than a malicious falsehood.
At this period the Brethren were certainly fond of symbols; and on one occasion, as the London Diary records, Peter Boehler entered Fetter Lane Chapel, arrayed in a white robe to symbolize purity, and a red sash tied at the waist to symbolize the cleansing blood of Christ. But the next point in Whitefield's "letter" was cruel.
As the companions of Zinzendorf Boehler, Cennick, Rogers and Okeley passed one by one from the scenes of their labours, there towered above the other English Brethren a figure of no small grandeur. It was Benjamin La Trobe, once a famous preacher in England. He sprang from a Huguenot family, and had first come forward in Dublin.
For some weeks the two men appear to have been in daily communication; Charles Wesley taught Boehler English; and when Wesley was taken ill Boehler on several occasions, both at Oxford and at James Hutton's house in London, sat up with him during the night, prayed for his recovery, and impressed upon him the value of faith and prayer. The faith of Boehler was amazing.
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