"What may we reasonably believe to be God's design in raising up the preachers called Methodists? Not to form any new sect, but to reform the nation, particularly the church; and to spread scriptural holiness over the land." (Large Minutes of Conference, 1744-89, Qu. 3.) In the same, Qu. 45, we have this answer: "We are not seceders, nor do we bear any resemblance to them. We set out upon quite opposite principles." Southey says: "Wesley had now proposed to himself a clear and determinate object. He hoped to give a new impulse to the Church of England, to awaken its dormant zeal, infuse life into a body where nothing but life was wanting, and lead the way to the performance of duties which the church had scandalously neglected." (Southey's Life, p. 193, ed. Bohn.) Mr Curties says: "A disastrous period of Wesleyanism opened with John Wesley's voyage to America, in 1735. It was a mission nobly undertaken, at the instance of Dr. Burton, of Corpus College, and of the celebrated mystic, William Law; and its purpose was twofold; first, that of ministering to the settlers in Georgia, and then of evangelizing the neighboring tribes of red Indians. (Southey's Life, p. 47). But its results were far different from those which either Wesley, or those who wished him well, could have anticipated. For not only were his services for the settlers rejected, and his mission to the Indians a failure. (R. Watson's Life, p. 38.) On his voyage out he had fallen in with twenty-six Moravian fellow-passengers, on their way from Germany to settle in Georgia; and they spoilt all. On his as yet unsettled, enthusiastic, self-dissatisfied frame of mind, the spectacle of their confident, tranquil, yet fervid piety, fell like a spark on tinder. He writes, in his journal, now first begun, 'From friends in England I am awhile secluded; but God hath opened me a door into the whole Moravian Church.' Here, Wesley learned, and took in, the doctrines of Peter Bohler, the Moravian, who taught thus: First, when a man has a living faith in Christ, then he is justified. Second, this living faith is _always given in a moment_. Third, in that moment he has peace with God. Fourth, which he can not have without knowing he has it. Fifth, and being born of God he sinneth not. Sixth, and he can not have this deliverance from sin, without knowing that he has it." (Southey's Life, p. 113.)