The most remarkable quality of Unitarianism was its high social and intellectual character. The other more popular religious movements followed for the most part a less ambitious path, but were marked by the same humanitarian tendency. In contrast with old stringency of thought, the religious activity of the epoch showed warmth of emotion. The elder Buckminster, a consistent Calvinist clergyman, settled at Portsmouth in New Hampshire, while greatly distressed by his son’s leanings toward loose theology, was at the same time obliged to witness the success of other opinions, which he thought monstrous, preached by Hosea Ballou, an active minister in the same town. This new doctrine, which took the name of Universalism, held as an article of faith “that there is one God, whose nature is love, revealed in one Lord Jesus Christ, by one Holy Spirit of grace, who will finally restore the whole family of mankind to holiness and happiness.” In former times any one who had publicly professed belief in universal salvation would not have been regarded as a Christian. With equal propriety he might have preached the divinity of Ammon or Diana. To the old theology one god was as strange as the other; and so deeply impressed was Dr. Buckminster with this conviction, that he felt himself constrained in the year 1809 to warn Hosea Ballou of his error, in a letter pathetic for its conscientious self-restraint. Yet the Universalists steadily grew in numbers and respectability, spreading from State to State under Ballou’s guidance, until they became as well-established and as respectable a church as that to which Buckminster belonged. A phenomenon still more curious was seen in the same year, 1809, in western Pennsylvania. Near the banks of the Monongahela, in Washington County, a divergent branch of Scotch Presbyterianism established a small church, and under the guidance of Thomas Campbell, a recent emigrant from Scotland, issued, Sept. 7, 1809, a Declaration: