It was this state of public morality which induced the Wesleys to begin their effort at a revival of religion, and to establish and organize the great body of Wesleyan Methodists. They began their career at Oxford, where they collected a small band of followers, deeply impressed with the necessity of heartfelt religion. The most prominent among them was Whitfield, who, after a youth passed in the humble avocations of a waiter in the "Bell Inn" at Gloucester, was now struggling to educate himself for the Church as a servitor at Pembroke College. In his zeal for religion, Wesley went as a missionary to Georgia. He met with no great success there; but on his return, in 1738, he found that his society had grown, and had reached even London. Whitfield had been ordained, and had become renowned for his eloquence. He it was who, while working at first among the colliers at Kingswood near Bristol, introduced that field preaching which became the main instrument in the spread of Methodism. It was some time before Wesley could bring himself to adopt this custom; but it afterwards became his constant practice. A separation soon occurred between Whitfield, who was extreme in his views, and Wesley, who had separated himself from the Moravians, with whom he had at first worked, but who in England at least were guilty of many extravagances. The withdrawal of Whitfield made Wesley undisputed chief of the new sect, and to him was left its organization. His agents were for the most part energetic, half-educated laymen, who all looked to Wesley as their absolute chief. His object was not to separate from the Church, he himself said, "Our service is not such as supersedes the Church service: we never designed it should;" and only a very little while before his death, he said, "I declare once more that I live and die a member of the Church of England, and that none who regard my judgment or advice will ever separate from it." What he tried to do was to bring religion within the reach of those who, either by character or by the line of life they pursued, were unlikely to be reached by the ordinary apparatus of the Church, and to excite among his hearers a more true and enthusiastic religion than the formalism at that time prevalent. His society was to be not the enemy, but the handmaid of the Church. Its organization was strict and admirable. The preachers moved on in constant succession from district to district, so that neither preacher nor hearer should grow weary of monotonous work. A conference, consisting of preachers whom he selected, was held every year. The Methodists were divided into classes, with a leader to each class, and a weekly class-meeting was held. Love-feasts were also established, and any grave sin was visited by exclusion from the society. The effect of this earnest and well-arranged effort at reform was very great; not only on the Methodists themselves, who were principally among the poorer