Mr. Wesley had originally no intention of seceding from the Church of England. Dr. Stevens, in his very interesting work, has shown how, step by step, he was forced into secession, and was compelled, by the force of circumstances—the irresistible logic of events—to abandon his very strong Church principles. In this respect Conference has rigidly adhered
to Wesley’s teaching. “What we are,” it stated in 1824, “as a religious body we have become both in doctrine and discipline by the leadings of the providence of God. But for the special invitation of the Holy Spirit that great work of which we are all the subjects, and which bears upon it marks so unequivocal of an eminent work of God, could not have existed. In that form of discipline and government which it has assumed it was adapted to no preconceived plan of man. Our venerable founder kept only one end in view—the diffusion of Scriptural authority through the land, and the preservation of all who had believed through grace in the simplicity of the Gospel. This guiding principle he steadily followed, and to that he surrendered cautiously but faithfully whatever in his preconceived opinions he discovered to be contrary to the indications of Him whose the work was, and to whom he had yielded up himself implicitly as His servant and instrument. In the further growth of the societies the same guidance of Providential circumstances, the same signs of the times, led to that full provision for the direction of the societies, and for their being supplied with all the ordinances of the Christian Church, and to that more perfect pastoral care which the number of the
members and the vastness of the congregations (collected not out of the spoils of other churches, but out of the world which lieth in wickedness) imperatively required.” Thus, practically abhorring the name of Dissent, Methodists became Dissenters themselves, and certainly as a sect put forth, as the above extract teaches, the strongest claims to a Divine origin and sanction.
In 1784 Conference had a legal habitation and a name. All power was then placed in its hands as regards the Wesleyans. “The duration of the yearly assembly of Conference shall not be less than five days nor more than three weeks.” It has to fill up vacancies by death, elect a President and Secretary, expel or receive preachers—who must, however, have been in connexion with it as preachers for twelve months,—and regulate all the affairs of the body. Appointments of preachers are limited for three years. According to the original rule, no person could be a member of the Methodist Society unless he met in class. If he neglected to do so for three weeks in succession (if not prevented by sickness, distance, or unavoidable business), he was considered by such neglect to exclude himself. Consequently, the meeting in class is still made a fundamental condition
of membership, and is indeed the only gate of admission into society. Once a quarter each of these classes is visited by one of the travelling preachers, for the purpose of ascertaining the spiritual state of every member, and giving to each a ticket or printed badge of membership, by the production of which he is admitted to any of the more private means of grace. The preachers are instructed to give notes to none till they are recommended by a leader with whom they have met at least two months on trial. If in the opinion of a leader any reasonable objection exists to the character and conduct of any person who is on trial, such may be stated, and, if established to the satisfaction of the meeting, the ticket may be withheld. No backslider after gross sin may be readmitted till after three months. All members are expected to meet in the classes belonging to their respective circuits, and all persons acting as local preachers, class-leaders, stewards, conductors of prayer-meetings, or sustaining any other office in the body, are expected to belong to the circuits in which they reside. In order to avoid conformity to the world, it is forbidden to teach children dancing, to dress according to the fashion of the day, to drink spirits, to smoke tobacco, or take snuff, to indulge in
evil conversation or strife. Music, and such-like diversions, are also interdicted. In the Conference of 1836 similar injunctions were repeated, as it observed with sincere regret in some quarters “a disposition to indulge in and encourage amusements which it cannot regard as harmless or allowable.” The strict observance of the Sabbath is enforced. On that day members are not to employ a barber, or to trade, or go to a feast, or engage in any military exercise. In 1848, convinced of the great and growing importance of a careful observance of the Lord’s day to the Church of Christ and the nation at large, the Conference appointed a committee to watch over the general interests of the Sabbath, to observe the course of events in reference to it, to collect such information as may serve the cause of Sabbath observance, to correspond with persons engaged in similar designs, and to report from year to year the result of their inquiries, with such suggestions as they may think proper to offer. The duty of family worship is strongly recommended. The power of expulsion is conferred only on preachers, who have ever appointed leaders, chosen stewards, and admitted members. No one is to belong to the society who is guilty of smuggling or bribery at elections.
For the support of their ministers most careful provision has been made. The direct means by which funds are raised is that of weekly and quarterly collections in the classes, and quarterly collections in all the chapels. It is expected that every member, in accordance with the original rule of Mr. Wesley, should contribute at least one penny per week and one shilling per quarter.
I have spoken of the class meetings. Band Societies are the same, except that they are divided into smaller companies and are on a stricter plan as to the faithful interchange of mutual reproof and advice. The questions proposed to every one before he is admitted are such as these: Have you forgiveness of your sins? Have you peace with God through our Lord Jesus Christ? Have you the witness of God’s Spirit with your own that you are a child of God? Is the love of God shed abroad in your heart? Has no sin, outward or inward, dominion over you? Do you desire to be told of all your faults? Do you desire that every one of us should tell you from time to time whatever we fear—whatever we hear concerning you—that in doing this we should cut to the quick and search your heart to the bottom? And so on. Again, at every
meeting it is to be asked, “What known sins have you committed since our last meeting? What temptations have you met with? How were you delivered? What have you thought, said, or done of which you doubt whether it be sin or not?” To the members of these bands the minutest injunctions are given. Amongst other things, they are to “pawn nothing—no, not to save life.”
Society Meetings were instituted by Mr. Wesley immediately after the formation of the first Methodist Society, and were regarded by him of great importance in a spiritual point of view. All preachers were to hold them on the Lord’s day; only those members who had tickets were to be admitted. On these occasions the society is to be closely and affectionately addressed by the preacher on those important subjects which relate to personal and domestic religion. A Methodist love-feast is a meeting at which none are present but the members of the society, and such as have obtained special permission from the minister. The meeting begins with singing and prayer, after which the stewards, or other officials of the society, distribute to each person a portion of bread or cake, and then a little water. A collection is then made for the poor. Liberty is then given to all to relate