Good books she recognised among the mercies of her childhood. No doubt they related mainly to experimental and practical religion, and were written by such men as John Bunyan, Jeremy Taylor, and the early puritans. Socinianism was not uncommon in those times, and Susanna Annesley’s faith in the leading doctrines of the gospel was shaken. Happily, Samuel Wesley, most likely her affianced husband, was an adept in that controversy, and he came to her rescue. Her theological views became thoroughly established, and her writings contain admirable defences of the Holy Trinity, the Godhead and atonement of the Lord Jesus, and the Divine personality and work of the Eternal Spirit. Discussions on Church government ran high. Conformity and nonconformity were pitted against each other, and championed by the ablest of their sons. The din of controversy reached her father’s house, and she began to examine the question of State churches before she was thirteen. The result was, that she renounced her ecclesiastical creed, and attached herself to the communion of the established Church. Samuel Wesley’s attention was directed to that subject at the same time, and the change in their opinions seems to have been contemporaneous. Behold her now, at the age of nineteen, “a zealous Church-woman, yet rich in the dowry of nonconforming virtues;” and over all, as her brightest adorning, the “beauty of holiness,” clothing her with salvation as with a garment. “Not perfect, nay, but full of tender wants; No angel, but a dearer being, all dipt In angel instincts, breathing paradise.” She was a maiden worthy of the most princely spirit that might woo her hand and win her heart; and such Providence had in store for her, in the noble-hearted and intelligent Samuel Wesley. Probably late in 1689, or early in 1690, accompanied by “the virgins, her companions,” she went forth out of Spital Yard, decked in bridal attire, and was united in holy matrimony to the Rev. Samuel Wesley, according to the rites and ceremonies of the Church of England.