The next morning, however, at seven o’clock, these godly and earnest people held another prayer-meeting in the chapel, in which Shirley, Venn, Berridge, and Fletcher took part. On the day following, Sunday, August 26, Venn and Berridge preached, and then this memorable assemblage dispersed, Lady Huntingdon proceeding, by way of Berwick and Worcester, to Bristol, where she met Charles Wesley, and, despite the heresy of his brother and the itinerants at the late Conference, took him to Bath to preach several times in her chapel in that city.[211] Footnote 211: “Life and Times of the Countess of Huntingdon,” vol. ii., pp. 106–109. Truly, these were glorious days; but, mournful to relate, they were soon followed by days of strife and bitterness. Wesley was accused of having renounced the doctrines of the Reformation. He was traduced as a Pelagian, a Pharisee, a Papist, an Antichrist.[212] All this was unjust and untrue. In less than four months after the memorable Conference of 1770, Wesley preached his “Sermon on the Death of Whitefield,” in which he said:— “The fundamental point of Mr. Whitefield was, give God all the glory of whatever is good in man; and, in the business of salvation, set Christ as high, and man as low as possible. With this point, he and his friends at Oxford, the original Methodists (so-called) set out. Their grand principle was, there is no _power_ (by nature) and _no merit_ in man. They insisted, all power to think, speak, or act right, is in and from the Spirit of Christ; and all merit is (not in man, how high soever in grace, but merely) in the blood of Christ. So he and they taught: There is no power in man, till it is given him from above, to do one good work, to speak one good word, or to form one good desire. For it is not enough to say, all are _sick of sin_: no, we are all _dead in trespasses and sins_. It follows that all the children of men are _by nature children of wrath_. We are all _guilty before God_, liable to death temporal and eternal.