But I resign (not my connection with, but) my ministerial office in the Wesleyan Church, because I believe a condition of membership is exacted in it which has no warrant in Scripture, nor in the practice of the primitive Church, nor in the writings of Mr. Wesley; and in consequence of which condition, great numbers of exemplary heads of families and young people are excluded from all recognition and rights of membership in the Church. I refer to attendance upon class-meeting—without attendance at which no person is acknowledged as a member of the Wesleyan Methodist Church, however sincerely and cordially he may believe her doctrines, prefer her ministry, and support her institutions, and however exemplary he may be in his life.

I believe the class-meetings, as well as love-feasts, have been and are a means of immense good in the Wesleyan Church, and that both should be employed and recommended as prudential and useful, means of religious edification to all who may be willing to avail themselves of them. But attendance at love-feast is known to be voluntary and not to be a condition of membership in the Church; so I think that attendance at class-meeting should also be voluntary, and ought not to be exalted into an indispensable condition of membership in the Church; I am persuaded that every person who believes the doctrines, and observes the precepts and ordinances enjoined by our Lord and His Apostles, is eligible to membership in the Church of Christ, and cannot, on Scriptural or Wesleyan grounds, be excluded from its rights and privileges upon the mere ground of his or her being unable to reconcile it to their views to take a part in the conversations of class-meetings.

The views thus stated, I have entertained many years. After having revolved the subject in my mind for some time, I expressed my views on it in 1840 and 1841.... But since my more direct connection with the youth of the country at large, and having met with numbers of exemplary persons who prefer the Methodist Church to any other, but are excluded from it by the required condition of attending class-meeting, besides thousands of young people of Wesleyan parents and congregations, I have become more deeply than ever impressed with the importance of the question, to which I referred in remarks made at the last and preceding Conferences. I had intended until within a short time to defer any decision on the step I now take until the next annual Conference, and until after bringing the question in the form of distinct propositions before the Conference; but, after the best consideration in my power, I have thought it advisable to resign my office in the Church at the present time—fearing the revival and results of unpleasantnesses from my bringing the question formally before the Conference, ... and from a deep conviction that I should no longer delay taking the most effectual means in my power to draw the attention of the ministry and members of the Wesleyan Church to this anomaly in her Disciplinary regulations, and secure, if possible, to tens of thousands of persons the rights and privileges of membership in that branch of the Church of Christ which they prefer—rights and privileges to which I am persuaded they are justly entitled upon both Scriptural and Wesleyan grounds.

I do not think it is honest or right for a man to hold the office of a minister in a Church, all whose essential regulations, as well as doctrines, he cannot justify and recommend. I say essential regulations; for there may be many regulations and practices in a Church of which a minister may not approve, and the existence of which he may deplore, but which would not prevent him from maintaining, as usual, his relations and course of labour. An enlightened Christian mind can and will, without any compromise of principle, allow a wide latitude in modes of proceeding, and in matters of opinion, taste, and prudence. But a regulation which determines who shall and who shall not be recognized as members of the Church of Christ, involves a vital question, the importance of which cannot be overrated, and which must be determined by Divine Revelation, and not by mere conventional rules.

Now, while as an individual I may value and wish to attend, as far as possible, all prudential as well as instituted means of grace in our Church, I cannot as a teacher, by word or office, declare that all persons who will not attend class-meetings, in addition to observing all the ordinances of Christ, should be rejected and excluded from the Christian Church. I cannot say so—I cannot think so—I cannot believe it Scriptural or right, in respect to great numbers of estimable persons, and of the sons and daughters of our people, who believe Wesleyan doctrines, who respect and love the Wesleyan ministry, support Wesleyan institutions, are exemplary in their lives, and who wish to be members of the Wesleyan Church, but who, from education, or mental constitution, or other circumstances, cannot face much less enjoy, the developments and peculiarities of the class-meeting. I have met and sympathized with many who have sought to reconcile their views and feelings to the personal speakings and communications of class-meetings, but who could not succeed; and not being allowed otherwise to enjoy the privileges of membership in the Wesleyan Church, were driven to seek admission into some other Christian communion.

Our Lord and His Apostles have prescribed no form of religious communion but the Lord's Supper. The New Testament meetings of Christian fellowship, in which the early Christians edified one another, are appropriately adduced as the exemplars of Wesleyan love-feasts—that voluntary and useful means of religious edification. But it is remarkable that a person may neither attend love-feast nor the Lord's Supper, and yet retain his membership in the Wesleyan Church, while he is excluded from it if he does not attend class-meeting, though he may attend both the Lord's Supper and love-feast, as well as the preaching of the word and meetings for prayer. Nay, I find in the latter part of the section of our Discipline on "Class Meetings," that the minister in charge of a circuit is required to exclude all "those members of the Church who wilfully and repeatedly neglect to meet their class," but to state at the time of their exclusion, "that they are laid aside for a breach of our rules of Discipline, and not for immoral conduct." I know of no Scriptural authority to exclude any person from the Church of Christ on earth, except for that which would exclude him from the kingdom of glory, namely, "immoral conduct." But here is an express requirement for the exclusion of persons from the Wesleyan Church for that which it is admitted is not "immoral conduct," namely, neglect of class-meeting. This is certainly going beyond Scriptural authority and example.

I have said that I do not regard as Wesleyan, or having the sanction of Mr. Wesley, the making attendance at class-meeting an essential condition of membership in the Church of Christ. Mr. Wesley declared that the sole object of his labours was, not to form a new sect, but to revive religion in the Church and in the nation; that each class was a voluntary society in the Church, but was no more a separate Church organization than a Bible Society, or Temperance Society, or Young Men's Christian Association, is a separate Church organization. Nor did Mr. Wesley regard the admission of persons into, or exclusion from, any one of his societies as affecting, in the slightest degree, such person's Church membership. Nay, Mr. Wesley insisted that all who joined his societies, in addition to attending class-meeting, and the ministrations of his preachers, should regularly attend the services and sacraments of the Church of England. In his sermon "On Attending Church Service," Mr. Wesley says, "it was one of our original rules, that every member of our society should attend the church and sacrament, unless he had been bred among Christians of another denomination." In his Tract, entitled "Principles of a Methodist Further Explained," (written in reply to the Rev. Mr. Church,) Mr. Wesley says:—

The United Society was originally so called, because it consisted of several smaller societies united together. When any member of these, or of the United Society, are proved to live in known sin, we then mark and avoid them: we separate ourselves from every one that walks disorderly. Sometimes if the case be judged infectious (though rarely) this is decided openly; but this you style "excommunication," and say, "does not every one see a separate ecclesiastical communion?"

Mr. Wesley replies:—

No. This society does not separate from the rest of the Church of England. They continue steadfast with them both in the apostolical doctrine, and in breaking of bread, and in prayers.