HE church of Christ in Perry was organized by S. Rigdon, August 7, 1829. It had twenty-seven members; among whom were Ebenezer Joy and his wife, David and Eliza Parmly, Sam'l W. and Lovinia S. Parmly, Ansel and Desire Ryder, John Brooks, Ezra Isham, Orvis and Rufus Call, Clinton and Sottle Butler, Leonard, Bradbury and Sallie Sinclair, Lydia Wood, and Deborah Bacon.

      There was soon a large increase of members, embracing the following and other names: David Dodge, Rufus Neff, ----- Rose, Shubal Lincoln, Elisha Colton, Levi S. and Eliza Parmly, Eleazor and Ann M. Parmly, Lewis, Lewis B. Levi, S. and Otis M. Wood, with the families of Sinclair and Call.

      Among the causes which brought the reformation into the Baptist church in Perry, was the liberty taken by one of its members to "commune" with Christians who were not of their "faith and order;" though they were "baptized believers," in the Baptist sense of that term. David Parmly, a correct and zealous Baptist, having heard of the great revival in Mentor, went over from Perry to hear the advocates of the "new" doctrine, as it was called. Pleased with the preaching, and finding the spirit of the Lord among them, he ventured to "commune" with the Disciples. [346]

      News of this act came quickly to Perry. It was too much; David Parmly was an offender, and a "labor" was taken up with him. Bro. Parmly plead his right as a free man in the Lord, to hold Christian fellowship with brethren who are believers in Christ, and who, as well as themselves had been "buried by baptism into his death." His plea was of no avail. A church meeting was called to try him on the following charge of heresy: "Bro. Parmly is charged with communing with the Campbellites, and believing in the doctrines of Alexander Campbell." He admitted the act of communing with Christ's people, and that he believed in the Lord Jesus, in all he teaches in his word, and declared his willingness to be subject to his brethren in all things, only "in the Lord." No defense was admitted. This warm-hearted Christian of unblemished reputation, was declared guilty of the charge of "heresy." While the trial was proceeding Parmly asked to read, without remark, a few portions of the word of God. This was refused. When the act of exclusion was accomplished, he walked out of the house, Bible in hand, and taking his position under the shade of a goodly tree, he read the word of life to many people, who followed him with eager interest.

      The exclusion of Parmly hastened matters to a crisis. Rigdon soon was there, and a church was formed, bringing into it a large number of the Baptist members, who saw too clearly the spirit of the inquisition, in the exclusion of an upright Christian man for no other crime than holding fellowship with the people of God.

      Before the organization of the church, the five [347] Parmlys--David, Levi, Eleazor, Jehiel, and Samuel W.--erected a comfortable meeting-house on the lake shore, which was afterward moved to the place where it now stands, and formally opened for worship, August 22, 1841, at which time the church was reorganized with David Parmly, Asa S. Turney, and Lewis Wood, overseers; and Jehiel Parmly and Otis M. Wood, deacons. It counted about fifty members.

      In December 8, 1850, the brethren who had been meeting on the "Dock Road," in Madison, united with the church in Perry, which swelled the number to about one hundred.

      During many years of its earlier history this church had the labors of all the earlier preachers. A little later came Jones and Green. But Bro. Clapp stood by them as a chief dependence, and Bro. Violl also. Rodney Veits and Abram Saunders, especially the former, preached much there. For two years they located among them Edward H. Webb, from Huron County. This noble young brother, possessed of many promising gifts, went to his reward early in life, just as he was ripening into extensive usefulness. Bro. Turney stood by them many years as a leader and counselor.

      This church has maintained an unbroken testimony for a period of over forty-five years. Her later history, like her beginning, has been marked by joyful ingatherings of souls into Christ's kingdom. A meeting, conducted by Bro. W. A. Belding, in 1855, resulted in many conversions. Afterward Bro. John Encell and M. S. Clapp brought a large number into the faith. Bro. R. G. White, five years their efficient pastor, will long be held in grateful [348] remembrance. Bro. W. O. Moore succeeded him as minister in the church.

      This town felt the impulse of the great movement which began in Mentor early in 1828. A. P. Jones, a young man then in the printing office, heard to profit, turned to Christ, and became extensively useful. This beginning was followed up by brethren Clapp, Collins, Hayden, and Moss, who occasionally preached in this town. A "meeting of days" was conducted in the village by Wm. Hayden and his brother, in November, 1842. A few converts were gained at that time, as there had been by others before. Bro. Joseph Curtis, moving with his upright family into the environs of that thriving town, a more formal occupancy of the ground was decided upon. A meeting was held in the month of January, 1843, by E. Williams and Abram Saunders, of Saybrook; and on the twenty-ninth of that month, under the counsels of these brethren, the church was established. As overseers, brethren Joseph Curtis and William Harrison were unanimously selected; as deacons, Thomas Smith and Lyman Durand. There were thirty-six members.

      From the beginning the church has maintained a uniform and consistent policy. Brethren Williams, Clapp, Collins, and Violl aided to keep the fires burning on the altar. Protracted meetings have enlarged their borders from time to time, conducted by W. Hayden, Isaac Errett, J. Encell, H. W. Everest, K. Shaw, and others. As pastors, Bro. E. H. Hawley served them from 1855 to 1859. Bro. John Encell [349] settled with them about two years, followed by his brother, James G. Encell. After these, Bro. L. Cooley about three years, closing in 1866. Then came Bro. J. B. Knowles. Bro. L. F. Bittle labored there from 1868 till 1870, when they secured Bro. J. W. Ingram for three years. Bro. F. H. Moore, the present pastor, began in 1873.

      With all encroachments on their numbers they still have about one hundred and eighty. The church was incorporated in 1851, and their present comfortable meeting-house, in a very good site, was completed and dedicated in the summer of 1853, Bro. Collins officiating on the occasion.

      This church has mourned the loss of some of her noblest men: Her first elder, whose enterprise contributed much to found the church, Bro. Curtis; and more recently the first deacon, the lamented and upright Lyman Durand; Bro. Tuttle likewise, one of the oldest members, sleeps in the hope. And the venerable brother, Jehiel Parmly, full of days and hope.

      With the Parmlys, A. Teachout, Dr. Stebbins, Dr. Pancoast, and the others who stand with them, the church has a fast hold on society.

      This church came into existence amidst a "great fight of afflictions." Here, as in many other places, the cardinal principle of Protestantism, the right of private judgment, was the ground of the agitation which resulted in the dismemberment of the Baptist church, and the formation of a religious community on New Testament principles. [350]

      As early as 1825-6, the "Christian Baptist" had many readers and many admirers in that Baptist community. But toleration toward it was of short duration. The pastor, Silas Barnes, a man of narrow views, supported by others equally opposed to progress in religious light, determined to purge the church of this leaven.

      On the 21st of January, 1833, members of the Baptist church met to consult on the dangers to be feared from the new doctrines, and to devise methods to remove the evil. For six months or more the church had innumerable "covenant" meetings, church meetings, and councils. Sometimes they met three times a week. Early in the course of the proceedings the following resolution was passed: "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."

      The church, having passed a law to fit the assumed case, a law conveniently vague, was now prepared for victims. John D. Foot was cut asunder with the long knife of excommunication. Martin Mills was next cited; but he returned such answers to the committee, that the church forgave his temerity, and removed from him her censures.

      Not so the chief offender. This was Bro. Eben A. Mills. He was a man of good abilities, firm, earnest in his purposes, of quick and correct discernment, and a devoted Bible student. He was the quartz, with [351] pure gold in every vein. With a Christian wife, morally and intellectually his equal, both blessed with admirable good nature, he carried public sympathy with him in the trying difficulties through which he was about to pass. He sought no rupture in the church. A sincere adherent of the "faith and order" of the Baptists, he contributed more by his zeal and tireless activity to build up that "Zion" than any other private member. As clerk of the church, he had charge of her records. Devoted to music and an adept in that charming accomplishment, he and Mrs. Mills seemed inseparable from the life of the church. But "orthodoxy" had no mercy, and quite as little wisdom; and it came to Mr. Mills requiring him to desist reading Mr. Campbell's "Millennial Harbinger," to put away the new translation, and abjure the alleged heresies.

      He plead: 1. His liberties as a Christian to "prove all things" by the infallible standard of the Word of God, and to "hold fast that which was good;" and 2. His rights and liberties as an American citizen to the unmolested use of all things which tended to the injury of no one, or the restraint of no other person's privileges.

      It is needless to detail all the proceedings which make this a marked case. It was prolonged till the church almost to a man had become enlisted. No charge was hinted against the character of Mr. Mills. It was a case, pure and simple, of creed--orthodoxy in array against liberty of conscience. The following note of his exclusion is copied from the church record: "March 2, 1833. It was then motioned and seconded that, as Bro. E. A. Mills will not [352] 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."

      The new clerk, some time afterward, embraced the sentiments for which Mills was excluded. But he suffered less persecution--a new class of men having come into power.

      Pending the motion for the exclusion of Mills, he made a most manly appeal, and an able defense of Mr. Campbell and his work. It was printed and circulated, but it could not avert the premeditated blow.

      This act of exclusion was a heavy stroke to many of the members. A remonstrance was prepared and sent in to the church, signed by eighteen names. It was mild and respectful; yet, strange to say, it was the death-knell of every one of them. They were all, without exception, and without any other offense, excluded from the church.

      This declaration of exclusion was signed by nine names, and was silently acquiesced in as the action of the church without approval or demur. Thus nine members excluded eighteen, the number who had signed the remonstrance; the rest of the church, eighty members, taking no active or recorded part in the proceedings.

      These rejected members, cast down, but not forsaken, could not let the light within them become darkness. Hearing of a church in Mentor, meeting just as the disciples of the Lord Jesus Christ, [353] they sent an invitation for a man to visit them. Bro. M. S. Clapp came, preached, and organized a church of seven members, with Bro. E. A. Mills, elder, or bishop, and Michael Webster, deacon. This took place October 5, 1833. Bro. Webster was soon associated as overseer. A. J. Hall and Alfred Mills were chosen deacons.

      Thus originated the church of Christ in Eagleville, which for forty years has continued to hold the ground under great discouragements, and to send forth the light of the gospel into other towns in Ashtabula County.

      The preachers for the first few years were Alton, Saunders, Collins, Hayden, Henry, Hartzell, Clapp, Brockett, Smith, and others. But Bro. Mills was their reliance for years, in the absence of other aid. He preached, sung, visited, and entertained the preachers who visited them. His hospitality was unstinted. He paid freely to sustain the cause in all things; was an example to the flock, till broken in health, and partly in fortune, he went West, and ended his days in the unfading hope of immortality.

      Bro. Jacob Bartholomew was called to preach for them in 1846. For many years he has been the minister of the word among them. [354]

[EHD 346-354]