Peter Bohler was born at Frankfort, on the last day of the year 1712. He was educated in the university of Jena, where he also studied theology. When sixteen years of age, he joined the Moravians; and when twenty-five, he was ordained for the work of the ministry by Count Zinzendorf, this being the first time that the count exercised his episcopal functions. Immediately after his ordination, Bohler set out for London, on his way to Carolina; and here it was that Wesley first met him. Wesley introduced him to James Hutton, and procured him lodgings. Charles Wesley began to teach him English; and a tailor, of the name of Viney, interpreted his Latin addresses in the Moravian meetings. Questions were asked him, and he simply answered them from the Holy Scriptures. His exposition of saving faith was new, even to the London Moravians; and, “to their astonishment, they saw, for the first time, that he who believeth in Jesus hath everlasting life; and it was with indescribable joy that they embraced the doctrine of justification through faith in Christ, and of freedom by it from the dominion and guilt of sin.”[241] Marvellous blessings attended Bohler’s interpreted discourses; and a work was begun, says Wesley, “such as will never come to an end, till heaven and earth pass away.” “I travelled,” writes Bohler to Zinzendorf, “with the two brothers, John and Charles Wesley, from London to Oxford. The elder, John, is a good-natured man: he knew he did not properly believe on the Saviour, and was willing to be taught. His brother, with whom you often conversed a year ago, is at present very much distressed in his mind, but does not know how he shall begin to be acquainted with the Saviour. Our mode of believing in the Saviour is so easy to Englishmen, that they cannot reconcile themselves to it; if it were a little more artful, they would much sooner find their way into it. Of faith in Jesus they have no other idea than the generality of people have. They justify themselves; and, therefore, they always take it for granted, that they believe already, and try to prove their faith by their works, and thus so plague and torment themselves that they are at heart very miserable.”[242] These are weighty words on the simplicity of saving faith, and well deserve pondering by both the ministers and members of the church at the present day.