But the connection so promptly made was not long peacefully maintained. At the October meeting of the presbytery, another minister filed charges against him for heretical teaching and disorderly procedure, and others testified unfavorably. After several confused and stormy sessions, the presbytery suspended Mr. Campbell. He appealed to the synod in Philadelphia at its meeting the next year. There were extended and complicated proceedings, culminating in a formal trial in which he was found guilty on several counts, and was sentenced to be “rebuked and admonished.” At the same time the synod censured the presbytery for its irregular and unfair handling of the case. Evidently the synod did not think too badly of Mr. Campbell, for it gave him appointments with the Philadelphia churches for the summer and then sent him back to resume his preaching in the Presbytery of Chartiers. But the presbytery, smarting under the synod’s censure and the reversal of its act of suspension, gave him a chilly reception. Specifically, it failed to give him any preaching appointments, and a rule of the church forbade a preacher to make his own. Tensions and animosities developed until, on September 13, 1808, Thomas Campbell orally—and the next day in writing—renounced the authority of both presbytery and synod. From that act, severing his connection with the Seceder Presbyterians, Thomas Campbell never receded. But the presbytery continued to summon him to appear and answer charges until, a year and a half later, it gave him up as hopeless and voted to depose him “from the holy ministry and from the sealing ordinances.” What were the reasons for this break? Richardson, in his _Memoirs of Alexander Campbell_, says that Thomas Campbell gave offense first by inviting Presbyterians other than Seceders to participate in the communion service. This does not appear among the written charges in the minutes of either the presbytery or the synod, but it may well be true. He is quoted as saying that the test of fitness to commune should be only a “general,” not a “particular,” acceptance of the Westminster Confession, and that he himself would gladly commune with other Christians, Lutherans, for example, if a church of his own order were not available. Moreover, he admitted advising Seceders to attend the preaching services of other churches if none of their own was at hand.