The heart of the difficulty was that he said that “the church has no divine warrant for holding Confessions of Faith as terms of communion”; creeds may be useful for teaching, but they should not be used as tests of fellowship, because they contain some things that cannot be proved by the Bible and many things that ordinary people cannot understand. The only strictly theological point related to the nature of “saving faith,” which, in Mr. Campbell’s view, did not necessarily include a sense of “assurance that we in particular shall be saved.” He had already moved far toward the conception of faith as the rational belief of testimony about Christ and trust in him, rather than a mystical experience evidencing a special act of divine grace in favor of the individual to assure him that he had been accepted by God. Two other complaints show that Mr. Campbell had been restless under the restraints of the Presbyterian system. He had preached, on invitation from the people, within the parish or circuit of another minister without getting his consent. And he had said that, in the absence of a minister, “ruling elders” (who would be laymen) might properly pray and exhort in public worship. At this stage, then, it appears from the record that Thomas Campbell did not radically reject either the Calvinistic theology as a system of doctrine or the Presbyterian polity as a system of church government, though he was far on the way toward rejecting both. His divergence from the Seceder Presbyterians can be summed up under these points: (1) He wanted closer relations with Christians of other denominations. (2) He did not regard the creed as the standard of truth or as an authoritative compendium of the truths revealed in Scripture, but claimed for himself and for every Christian the right to be judged and to test the creed by reference to the plain teachings of the Bible. (3) He held that acceptance of the creed in detail should not be a condition of communion or fellowship. (4) He was suspicious of clerical monopoly. (5) He said that a feeling of assurance of salvation was not of the essence of saving faith, though it might accompany a high degree of such faith. (6) He held that Christ died for all men, and that any man could believe on him and be saved. This last point was his most definite departure from Calvinism.