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.