Against the jealousy and strife which arose after the religious excitement induced by the revival meetings of the previous year, Barton Stone and other ministers lifted up their voices in protest, urging that the bitter discussion of doctrinal points should cease. This only turned the tide of warfare against themselves, and they soon became the objects of bitter invective, because they had ceased to teach speculative theology, and labored instead to show the people a more liberal view of the redemptive plan. Among the ministers who at this time taught a free salvation offered to all men on the same conditions, was Richard McNemar, a member of the Presbytery of Ohio, which had carried him through a trial for preaching what was deemed to be anti-Calvinistic doctrine. By this presbytery his case was referred to the Synod of Lexington. Stone and three other ministers of the same views, perceiving in this trial of McNemar a blow aimed against themselves, drew up a protest against such proceedings. Then, declaring their freedom from synodical authority, they withdrew from the jurisdiction, but not from the communion, of the organization; although several unsuccessful attempts were made, before the synod convened, to reclaim them in view of their record as able and influential ministers. In due time the synod met in Lexington, and took up McNemar's case. Stone and the other three ministers presented the protest to the synod through its moderator. A committee was sent to confer and to reason with the protesting ministers. One immediate result of the conference was that Matthew Houston, a member of the committee, became convinced of the justice of the views of Barton Stone and his associates, and became an advocate of their cause. After prolonged discussion, the synod suspended the five ministers, upon the ground that they had departed from the established creed of their church. The ministers insisted, however, that as they had already protested and withdrawn from the jurisdiction of the synod, that body had no power to suspend them--"no more," to quote Stone's words, "than had the Pope of Rome to suspend Luther after he had done the same thing; for if Luther's suspension was valid, then the entire Protestant succession was out of order, and in that case the synod had no power; so that the act of suspension in this case was utterly void." The action of the synod created great excitement and much dissension throughout the country, and not only churches, but families, were divided. Many persons, convinced that the turmoil was produced, not by the Bible, but by human, authoritative creeds, were henceforth set against such creeds, as being disturbers of religious liberty and detrimental to Christian unity.