class -meeting originated. It immediately became a means of "unspeakable usefulness;" indispensable, in- deed, to siilritual instruction and discipline in a system of itineracy which made it impossible for its ministers to perform thorough pastoral work. Wesley illustrated his sagacit}', if not his genius, in incorporating it into his scheme of Christian work. It is, perhaps, theoret- ically open to objections, which some think to be not entirely groundless; yet it is historically certain that it contributed greatly to the purity and spread of Meth- odism ; and it is assuredly susceptible of such improve- ments, both on its intellectual and spiritual sides, as to justify its retention in the great churches which have grown out of Wesley's United Society.
yi. Orif/inates the Wesleyan Itineracy. — Obeying the unsought calls of Providence, Wesley visited other towns in the vicinity of London and Bristol. Wherever he preached, powerful awakenings and surprising conver- sions took place. This success begot new and weightier responsibilities. As the father of these spiritual chil- dren, he felt it to be his duty to see that they were properly nurtured. And when he saw many of his con- verts repelled from the sacramental table in national churches only because they were his hearers, he felt compelled to provide for their spiritual culture and over- sight. His choice lay between making such provision or permitting the fruits of his labors to become a "rope of sand." Being as yet a strong Churcliman, he coukl not fully approve of lay preaching; but, following nu- merous Church precedents, he did appoint Mr. Cennick at Bristol, and Mr. Maxficld at London, to take local su- pervision of the societies in their respective neighbor- hoods, to hold prayer -meetings, and to expound the Scriptures, but not to preach.
But circumstances soon arrayed themselves once more against his slowly declining ecclesiasticism. During his absence young Maxfield began to preach in London with such power and spiritual fruitage as demonstrated his divine call. AVesley hastened back to London, in- tent on putting a stop to this irregularity. His moth- er, then living in his house, said to him, " John, j'ou know what my sentiments have been ; you cannot sus- pect me of favoring readily any theory of this kind. But take care what you do with respect to that young man, for he is as surely called of God to preach as you are." Thus cautioned, Weslej' heard Maxfield preach, carefully observed the fruits of his preaching, was con- vinced that he was called of God to the work of the ministrj', and then authorized him to preach to Metho- dist congregations as his "lay helper." Yet he would not permit him to administer the sacraments, because he was not episcopally ordained.
This unpremeditated step, so reluctantly taken, con- tributed immensely to the structure which ^^'esley was still undesignedly rearing. In taking Maxfield as his helper, he in fact inaugurated the ministry of Method- ism on the basis of a divine call. And as other men equally qualified and conscious of that call speedily ap- peare(l among his converts in numerous places, he could not consistently refuse to accept their aid, since the rap- idly increasing number of his societies and congrega- tions demanded the employment of more laborers. Hav- ing once admitted the principle, Wesley did not hesitate to apply it. Hence, in 1742, he had twenty-three help- ers preaching under his direction ; and in 1744, five years after his first sermon in the field at Bristol, we find him holding his first "conference" in London. It w-as com- posed of John and Charles Wesley, John Hodges, Henry Piers, Samuel Taylor, and John Meriton, clergymen in sympathy with AVesley ; and Thomas Eichards, Thomas ]\laxfield, John Bennett, and John Downes, lay helpers — in all, ten persons. They remained in session five days, conversing freely on questions of doctrine, discipline, and ministerial duty. Among the rules adopted for as- sistants or lay helpers was one requiring them " to act in all things not according to your own will, hut as a son in the Gospel to do that part of the work which
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wc direct, at those times ami places which we judge most for his glory." This rule recognised Wesley's au- thority to appoint his lay helpers to such fields of labor as he judged best; it made unqualiticd submission to this authority the duty of every lay assistant; it put into the rising structure of Methodism the principle of authority which made an organized itinerant ministry possible, and without which, in some form, it is difficult to see how it could be maintained. As exercised by Wesley, this authority was autocratic and practically irresponsible, and his acceptance and use of it cannot be justitied except on the ground that he believed it was iiecessary, as it probably was at first, to the growth of the great work which Providence had thrust upon him. He saw no time when he deemed its surrender consist- ent with the peace and progress of his societies; but, whether one agrees with him or not on this point, one cannot fairly charge him with its improper use. From first to last he sought the highest good of his societies, the best fields of usefulness for his preachers, and the promotion of the glory of God in all his appointments. No doubt he made many mistakes, for he was human; but, if ever mortal man possessed of great power was unselfish and pure in its exercise, that man was John Wesley.