About this time Conference passed laws forbidding the teaching of writing in all the Sunday Schools. I disapproved of these laws, and was unable to bind myself to enforce them. I was obliged therefore to give up all thoughts of becoming a travelling preacher in the Old Connexion.
Not long after this, disturbances took place in the Methodist society in Leeds, respecting the introduction of an organ into Brunswick Chapel. Conference, through the importunities of some rich people, had broken through its own laws, and given authority for the introduction of an organ into Brunswick Chapel contrary to the wishes of a great part of the members, trustees, local preachers, and leaders. I of coarse disapproved of this proceeding on the part of Conference. I had heard the Rev. Joseph Suttcliffe speak very seriously and with great and sorrowful dissatisfaction of the proceedings of those who were then at the head of Methodistical affairs, and though I did not, at the time, rightly understand him, events that took place afterwards, both brought his words to my mind, and showed me their meaning. In consequence of what I saw, I began to be greatly dissatisfied with the manner in which things were carried on in the society.
A division took place in Leeds, and in several other places, and the seceders formed a new body, called the Protestant Methodists. I left the old Body at the same time, but having heard favorable accounts of the Methodist New Connexion, I joined that community. This Body had seceded from the Old Connexion some thirty years before, under the Leadership of Alexander Kilham. Kilham was a great reformer both in religion and politics. He sympathized with the French revolutionists, and with the English religious Latitudinarians. He was a great admirer of Robert Robinson of Cambridge, and reprinted, in his periodical, the Methodist Monitor, his writings on religious liberty. He denounced all human creeds, and proclaimed the Bible the one sole authority in the church both in matters of doctrine and matters of duty. The conference of the Body was to consist of one-half preachers and the other half laymen. In the circuit and society meetings the power was to be divided in the same way. A list of doctrines generally held in the Body was afterwards drawn up and published, but was not put forward as an authoritative creed. The writings of Wesley and Fletcher were referred to, but not as authorities, but only as works to be consulted. I found on looking through the rules, that there was nothing to hinder me from becoming a travelling preacher in this Body. I offered myself as a member, and was received. I was then sent out as a travelling preacher; and it is to this Body chiefly that I refer in this work.
I entered the ministry with the full understanding that I should have perfect Christian liberty both of thought and speech,—that nothing was required of any minister but a belief in the New Testament, a life in accordance with its teachings, and the abilities necessary to fit him for his work. The perfection of the Scriptures, both as a rule of faith and a rule of life, was one of the first articles in the connexional list of doctrines, and each preacher was left to interpret the Scriptures for himself.
To show that the liberty I took in revising my creed was in full agreement with the principles on which the Body to which I belonged was founded, I will give a quotation or two from the Founder's works.
"Subscription to all human creeds implies two dispositions contrary to true religion, love of dominion over conscience in the imposer, and slavery in the subscribers. The first usurps the right of Christ; the last implies allegiance to a pretender." Vol. I, page 77.
"The revelation itself is infallible, and the Author of it has given it me to examine; but the establishment of a given meaning of it renders examination needless, and perhaps dangerous." P. 78.
"I have no patience with those who cover their own stupidity, pride, or laziness, with a pretended acquiescence in the unexamined opinions of men who very probably never examined their own opinions themselves, but professed those which lay nearest at hand, and which best suited their base secular interest." Vol. II, p. 340.
"I am seriously of opinion, and I wish all my readers would seriously consider it, that real Christianity will never thoroughly prevail and flourish in the world, till the professors of it are brought to be upon better terms with one another; lay aside their mutual jealousies and animosities, and live as brethren in sincere harmony and love; but which will, I apprehend, never be, till conscience is left entirely free; and the plain BIBLE become in FACT, as it is in PROFESSION, the ONLY rule of their religious faith and practice." P. 271.
Such were the sentiments which Alexander Kilham thought proper to publish on the subject of creeds.