If, however, the times were bad, the outlook for Christianity dark, the period, nevertheless, was not wholly without gleams of light. The spiritual leaven imparted by Whitefield in his mighty preaching tours, by Edwards, Dwight, Asbury, Griffin, and others of equally heroic stamp, gradually began to work,—slowly at first, but with ever accelerating movement,—until at last the triumphant successes of the present century began their stately march. By degrees a new life appeared among the churches, heralding the dawn of a new and brighter day. Revivals of religion, many of them powerful and sweeping, broke out in many parts of the country. Massachusetts, Virginia, Kentucky, Tennessee, the Carolinas, Georgia, were in succession the theatres of movements which, before they had spent their force, had completely revolutionized the conditions of unfaith, immorality, and spiritual apathy so long prevailing. These upheavals of spiritual power, continuing during the first twenty-five years of the century, laid broad and deep the foundations of the mighty achievements of the church which we are now to consider. How extensive, how wonderful, have been these achievements can perhaps best be understood by a consideration of the changed conditions marking the close of the century. In the first place, that the people of the United States are a religious people may be inferred from the amazing number and variety of religions abounding and flourishing within our borders. It may be doubted that in any other Christian country of the earth there can be found so many varieties of religion, so many church organizations, so many and diverse peculiarities of doctrine, polity, and usage, as here. It is a land of churches; churches for whites, churches for blacks; churches large and churches small; churches orthodox and churches heterodox; churches Christian and churches pagan; churches Catholic and churches Protestant; churches liberal and churches conservative, Calvinistic and Armenian, Unitarian and Trinitarian; representing nearly every phase of ecclesiastical and theological thought. As Americans have distanced the world in the extent and variety of their material inventions, so have they distanced the world in the extent and variety of their theological and ecclesiastical forms. The state cannot control the church, and the church is as free as the state. As a man may freely transfer his citizenship from one State to another, to each in turn, so may he, if he shall so desire, pass from one ecclesiastical communion to another, until he shall have exhausted the list. If, perchance, no one of the one hundred and forty-three distinct denominations enumerated in the census tables shall suit him, there remain innumerable separate, independent congregations, no one of which lays claim to denominational name, creed, or connection, in some one of which he yet may find an ecclesiastical home. The principle of