12. That all that is necessary to the highest state of perfection and purity of the Church upon earth is, first, that none be received as members, but such as, having that due measure of scriptural self-knowledge described above, do profess their faith in Christ and obedience to him in all things according to the Scriptures; nor, secondly, that any be retained in her communion longer than they continue to manifest the reality of their profession by their temper and conduct. Thirdly, that her ministers, duly and scripturally qualified, inculcate none other things than those very articles of faith and holiness expressly revealed and enjoined in the Word of God. Lastly, that in all their administrations they keep close by the observance of all divine ordinances, after the example of the primitive Church, exhibited in the New Testament, without any additions whatever of human opinions or inventions of men. 13. Lastly, that if any circumstantials indispensably necessary to the observance of divine ordinances be not found upon the pages of express revelation, such, and such only, as are absolutely necessary for this purpose should be adopted under the title of human expedients, without any pretense to a more sacred origin, so that any subsequent alteration or difference in the observance of these things might produce no contention nor division in the Church. (“Memoirs of Thomas Campbell,” pages 48-52.) CHAPTER IV. ALEXANDER CAMPBELL Alexander Campbell, the son, arrived in this country September 29, 1809, just as the proof sheets of the Declaration and Address were coming from the press, and as a matter of the first concern with him, Thomas Campbell gave a full detail of the events already related to his son, and desired especially that he should read and consider the Declaration and Address. This Alexander did, and fell in heartily with the action of his father and the principles set forth therein. A new world of thought and life was now opened to him. He had spent one of the two years of separation in study at the University of Glasgow, where his father had formerly studied, and while there came more intimately under the influence of the new ideas and movements of the country. There he had met Greville Ewing, the Haldanes, and other religious leaders of the time who were pressing for larger liberty of religious service under the rule of a stricter conformity to the Scriptures, and had in a large measure imbibed these principles. He had not had the courage to write to his father of his change of convictions from the old church, and now feared that his changed course would bring him deep pain. In this attitude of mind the meeting between father and son took place. Happy was the surprise when each learned that the other no longer adhered to the old religious party in which they had been reared.