The simple truth seems to be, that while Wesley heard much among the Moravians that was scriptural, he also heard much that was otherwise; and paid more attention to their experiences, both in England and in Germany, than was desirable, or for his good. His high opinion of the people’s piety made it easy to believe even many of their foolish statements. He got into a labyrinth, and could hardly tell where he was. Months before, he had believed on Christ to the saving of his soul; and yet now he bitterly exclaims that he is not a Christian. He was, for a season, bewildered with the brightness of great truths bursting for the first time on his vision, and with the distracting glare of religious testimonies—new, but yet earnest and sincere—of great importance, and yet mixed with much that was fanatical and foolish. Out of such a maze this earnest man had to find his way as he best could. We know his subsequent career, and we know the doctrines that he taught. The mists of early education, and the vapours of Moravian imagination, were soon scattered by the bright sunshine which was shed upon him; and in the midst of which, to the end of his career, he was wont to live, and to testify, “The testimony of the Spirit is an inward impression on the soul, whereby the Spirit of God directly witnesses to my spirit that I am a child of God; that Jesus Christ hath loved me, and given Himself for me; and that all my sins are blotted out, and I, even I, am reconciled to God.”[256] Wesley had been brought into strange communion with Moravians in his voyage to Georgia. At Savannah he had met with Spangenberg. On his return to London he found Bohler, and was induced to become a member of the first Moravian society, founded at Fetter Lane. The rules of that society are before us, entitled, “Orders of a Religious Society meeting in Fetter Lane; in obedience to the command of God by St. James, and by the advice of Peter Boehler, May 1, 1738.” These rules provide for a meeting of the members once a week, to confess their faults one to another, and to pray for one another that they may be healed. A month later, it was agreed that the persons thus meeting in _society_ should be divided into _bands_, of not fewer than five or more than ten; and that some one in each band should be desired to interrogate the rest, and should be called the leader. Each band was to meet twice a week; every person was to come punctually at the hour appointed; every meeting was to begin and end with singing and prayer; and all the bands were to have a conference every Wednesday night. Any person absenting himself from his band-meeting, without some extraordinary reason, was to be first privately admonished, and if he were absent a second time, to be reproved before the whole society. Any member, desiring or designing to take a journey, was first to have, if possible, the approbation of the bands; and all who were in clubs were requested to withdraw their names from such associations.