dislike of their manners, and sought the company of a few secluded
young men, who like myself were severe students. Toward the close
of this period I became acquainted with some who were tinged with
methodism; and, by frequently listening to their conversation, my
thoughts were turned into the same channel. The want of zeal in prayer
and every part of religious duty, the tedious and dull sermons heard
in the churches, and what methodists call preaching themselves and not
their Saviour, were the frequent topics of our animadversion.

This was a doctrine most aptly calculated to inflame an imagination
like mine, which was ardent and enthusiastic. Beside it relieved me
from a multitude of labours and cares, for, as I proceeded, Thomas
Aquinas and his subtilizing competitors were thrown by in contempt. I
had learned divinity by inspiration, and soon believed myself fit for
a reformer. The philosopher Aristotle with his dialectics and sophisms
were exchanged, for those of the philosopher Saint Paul; from whom
I learnt that he who had saving faith had every thing, and that he
who wanted it was naked of all excellence as the new born babe. This
nakedness I had discovered in myself, and in the language of the sect
was immediately clothed in the righteousness of Christ Jesus! I, in
common with my methodistical brethren, was chosen of the elect! My
name was inscribed in the book of life never to be erased! My sins
were washed away! Satan had no power over me; and to myself and my
new fraternity I applied the text, that 'the gates of hell could not
prevail against us!'

To these mysteries, which all the initiated allow are suddenly
unfolded, descending like lightening by the inspiration of the spirit
and illuminating the darkened soul, to these mysteries no man perhaps
was ever a more sudden or a more combustible kind of convert than