bell spoke in a house courteously offered by the Universalists."

In a former chapter, references were made to the resolutions of exclusion in connection with the numerical increase of the Reformers, but now few actual individual cases will be considered and more instances of opposition given. Hayden mentioned several. On the fourth Monday in June, 1829, the Church of Christ in Sharon, Ohio, was formed. Seventeen came from the Baptists then, and more later. About thirty members were enrolled in the new church on the first day. The Baptist Church followed a policy of non-intercourse. A resolution was passed excluding the wives of Benjamin Reno and James Morford because they had communed with the Disciples. The first, a deacon, rose and vainly protested against the act. Morford, deacon and clerk, refused to be a party to the proceeding. Both men withdrew from the Baptist Church and united with the Disciples." On August 7, 1829, the Church of Christ was organized at Perry, as the direct result of Baptist bigotry. David Parmly, a zealous Baptist, having heard of the Disciple revival at Mentor, went over from Perry to hear the preaching. He was pleased, and communed with the Reformers. News quickly reached Perry, and the matter was taken up at once. Parmly pleaded his right as a free man in

269.

24 Richardson, R. Memoirs of Alexander Campbell, II., 892. Hayden, A. 8. Early History of Disciples in Western Reserve,

Christ to hold fellowship with those who had also been "buried by baptism into his death." This plea was denied, and a church meeting was called to try him on the following charge of heresy, "Brother Parmly is charged with communing with the Campbellites, and believing in the doctrines of Alexander Campbell." Since no defence was allowed, he was immediately declared guilty."

One other instance from Hayden must sufficethe origin of the church at Eagleville. The Baptist Church there had passed the following resolution:

"Resolved, That we do not fellowship the doctrines and sentiments published and advocated by Alexander Campbell and his associates. Neither will we fellowship as members in our church those who patronize or make a practice of reading his periodical publications, or those who are in any way trammeled with his doctrines or his sentiments." 27

Eben A. Mills, a devoted Bible student, a fine musician and clerk of the church, was tried for reading the Millennial Harbinger. He pleaded:

1. His right as a Christian to "prove all things" by the Bible and to "hold fast that which was good."

2. His right as an American citizen to the free use of all things which injured no one, and restrained no other person's privileges.

The case was one of creed pure and simple. The church record reads:

847.

"Hayden, A. 8. Early History of Disciples in Western Reserve,

Ibid., 851.

"March 2, 1833. It was then motioned and seconded that as Bro. E. A. Mills will not consent to abandon the reading of Mr. Campbell's 'Millennial Harbinger,' which we think is leading him from the gospel and the faith of the regular Baptists, we withdraw from him the hand of fellowship. The vote was then tried and carried by a considerable majority. The office of clerk being now vacant, Cornelius Udall was unanimously chosen clerk."'"

Since Mills and his wife were very popular, however, an effort was made in their behalf. A mild and respectful remonstrance, signed by eighteen people, was prepared and sent to the church, but every one who signed it was expelled. Nine people took the lead in this wholesale excommunication, but their action was silently acquiesced in by the others, some eighty in number, without approval or demur. Thus nine members excluded eighteen."

80

In the case of the individual churches the action was, therefore, much the same as in the associations. The Beaver Resolutions, previously referred to, had been widely circulated. The Franklin Association of Kentucky passed them without change. In June, 1830, Tate's Creek Association excluded the Reformers, passed the Beaver Resolutions, and added the following:

"9. That there is no special call to the ministry. "10. That the law given by God to Moses is abolished.

28 Hayden, A. 8. Early History of Disciples in Western Reserve, 852, 358.

20 Ibid., 858.

30 See pages 182, 188.

"11. That there is no mystery in the Scriptures."'"

This association named six preachers who were accused of heresies. The report was bitter: "We have seen associations thrown into commotion, churches divided, neighbor made to speak evil of neighbor, brother arrayed against brother, the father against the son, and the daughter against the mother." sa Action was taken in this case by ten out of the twenty-six churches composing the association. The exclusion movement soon spread to Virginia, where it was led by two of the most prominent Baptists of the time-Robert Semple and Andrew Broaddus. After passing the Beaver Resolutions, the Appomattox Association, at its meeting in 1830, added the following:

"1. Resolved, that it be recommended to all the churches composing this Association, to discountenance the writings of Alexander Campbell.

"2. Resolved, etc., not to countenance the new translation of the New Testament. [*]

"3. Resolved, etc., not to invite into their pulpit any minister who holds the sentiments in the Beaver anathema.

1 Gates, E. History of the Disciples of Christ, 162, 163.

* Ibid., 163.

33 Ibid., 163.

Baptists, contrary to the expectation of some people, objected to Campbell's use of the word "immerse" in place of "baptize," for in carrying out this general idea he used "John the Immerser" instead of "John the Baptist," thereby striking a blow at the name of the Baptist church.

815

Gates, E. History of the Disciples of Christ, 164.

Perhaps the most influential action was taken by Dover Association, which included in its membership the churches of Richmond and vicinity and such men as Semple and Broaddus. It drew up a long list of heresies which it passed in December, 1830. The meeting was called out of the regular time, no notice being sent to Reformers, in order to begin action against persons in the association who had been preaching doctrines deemed heretical. After passing the association, the resolutions were turned over to the churches. When they came before Semple's congregation, they were rejected, although Semple and Broaddus were both present. In 1832, the Dover Association withdrew fellowship from six ministers who had taken the name of Reformers."

Naturally, because of their close connection and the internal strife entailed by separation, the Baptists were long. bitter against the Disciples. Nevertheless, A. H. Newman, their greatest historian, strove to be fair to Alexander Campbell, the man who more than any other was offensive to the Baptists and responsible for the division. Said Newman:

"Alexander Campbell was a man of fair education and of unbounded confidence in his resources and his tenets. He was possessed of a powerful personality and was one of the ablest debaters of his age. In the use of caricature and sarcasm he has rarely been surpassed. Throughout the regions that he chose for the propagation of his views the

38 Gates, E. History of the Disciples of Christ, 165.