The action of all these influences upon Alexander Campbell’s mind, and of his mind upon what he saw and learned of Presbyterianism in Scotland, brought him to a profound dissatisfaction with it. He had no quarrel with its theology. Near the end of his year in Glasgow, when he was examined by the Seceder church to determine his fitness to partake of the communion—because he brought no credentials, and the Seceders were very careful to permit no unqualified person to commune—no fault was found with his profession of faith, and he received the “token” which would admit him to the table. But at the communion service, after postponing his decision to the last possible moment, he laid down his token and walked out. This was, in effect, his break with the Seceder Presbyterian Church. He never went back. Alexander Campbell and the family sailed for America early in August, 1809, landed at New York on September 29, and proceeded to Philadelphia by stage-coach and thence westward by wagon. Word had been sent ahead to Thomas Campbell, and he met them on the road in western Pennsylvania, October 19, with a copy of the freshly printed _Declaration and Address_ in his pocket. Father and son, with an ocean between them, had independently broken with their religious past and moved by converging paths toward the same goal. Alexander read the _Declaration and Address_ and was enthusiastic about it. It marshaled him the way that he was going. The “Declaration and Address” The _Declaration and Address_ is one of the most important documents in the history of the Disciples. It deserves not only reading in full but careful study. As published in a later edition, it is a pamphlet of fifty-six pages containing four parts: first, a Declaration (3 pages) stating briefly the plans and purposes of the Christian Association of Washington; second, an Address (18 pages), signed by Thomas Campbell and Thomas Acheson, giving an extended argument for the unity of all Christians and amplifying the principles on which the church can regain its original unity and purity; third, an Appendix (31 pages) explaining several points in the Address; fourth, a Postscript (3 pages), written three months later, suggesting steps to be taken for the promotion of the movement. The Declaration states the aim and the means of attaining it. The aim: “unity, peace, and purity.” The means: “rejecting human opinions, ... returning to, and holding fast by, the original standard.” The method of procedure is outlined under nine heads: 1. The formation of a religious association “for the sole purpose of promoting simple evangelical Christianity, free from all mixture of human opinions and inventions of men.” 2. Contributions “to support a pure Gospel Ministry, that shall reduce to practice that whole form of doctrine, worship, discipline, and government, expressly revealed and enjoined in the word of God.” 3. The formation of similar societies.