mould theological truth by the partial and imperfect discoveries of human science, they fall into error. Nor is it at all more surprising that one system of theology thus framed, should give place to another, in almost perpetual change, when every new philosophical theory, displaces that which went before. It would be tedious to give even a catalogue of the new and improved systems of divinity, which have been produced since the era of the Reformation. But who can tell what injury has been done to the cause of Christ, by all these changes? And who shall answer the sneering question of the unbeliever? "After all, what do Christians believe?"

We do not pretend, indeed, that the annual letters, which will pass between our General Assembly and different Christian denominations in Europe, will directly produce the effects anticipated. It would be extravagant to make the supposition. But, as we hope, the case will be thus. One very important benefit to be expected from the noble institutions growing up among us, is, a body of native theological literature. Now our authors will write, either for their own countrymen only; or, for others in different parts of the world also. Should the former be the case, our systems and commentaries will, in all probability, be moulded by American notions, and American philosophy; and bear throughout the stamp of local feeling. But in the lat ter case, all these trammels will be cast off, and American theology will sustain that character of universal adaptation, which constitutes one of the most distinguishing features of the religion of the Bible. In this, it would happily differ from every thing almost, which has yet come under our observation. In the title pages of many modern systems of divinity, we see the very significant phrase his temporibus accommodata. And no one is at a loss to know its meaning. It is theology adapted to the philosophy of the times; it is Scripture truth detorted to suit the views of Neologists.

An intelligent and accute general reader need not look at the title, and the author's name, but only at a chapter or two in any part of a new work, to ascertain at once, where it originated. He can say, this came from Germany; this from England; and this from New England, &c., without the least hesitation.

We would now inquire, is it chimerical to suppose that a cordial affectionate intercourse between Christians in other countries, would produce such effects as we have mentioned above? We think not. Many circumstances are attracting the attention of the Christian world to America; our rapid increase our perfect religious liberty-our revivals of religion-the activity and energy of our religious charities, &c. Even our theological literature, meagre as it yet is; and the sermons of our distinguished preachers, already excite considerable notice. Our great men, if indeed we have them, will become more known. It may easily be brought about, that when an American divine sits down to write a book, he will do his work in the expectation that it will be reprinted in England; will be translated into French, and Dutch, and German, and circulated wherever there are Christians who speak these languages. A commentator, or systematic writer, with expectations such as these, and with the feelings which they would awaken, could scarcely construct a work, limited in its adaptation to the meridian of Boston or NewHaven, New-York or Philadelphia. He would be obliged to bring it up as near as possible to that "word," which is "a discerner of the thoughts and intents of the hearts;" which, in all that it teaches of religious doctrine, of guilt and repentance, of faith and pardon, and hope; of fears and sorrows, and joys, shows a most consuminate knowledge of every thing that is in man. In a word, he would be obliged to teach that religion, which takes hold of the whole of human nature, which goes into the inner parts of every man's soul, and makes him feel that He who made man, is the author of this religion also.

If after all, however, we are over sanguine in our expectations of the good which may be educed from this correspondence, we are very confident that our readers will agree with us in our views of the value of this result; and in our most earnest wishes, that if not in this way, in some other, it may be produced.

And, we would take this opportunity of remarking, that already, religious intelligence from America is sought for with great avidity, in many distant parts of the world. And we cannot but wish that the brethren, who write for our periodicals, who give accounts of revivals, who draw up narratives of the state of religion, prepare reports, make speeches at our anniversaries, and communications from executive committees, would take the trouble to consider how such papers as they prepare, will appear to the various bodies of Christians, with whom we have proposed to hold correspondence.

But there is another view of this subject which we wish to present.

America, for some years past, has been the land of revivals. We know that this subject has excited a deep interest in the minds of many Christians abroad, and many inquiries have been made respecting these remarkable events. Now, considering the nature of the intercourse between this country and Europe, we know of scarcely any subject, respecting which it is more difficult to procure accurate information. All sorts of people have correspondence with Europe-men who call any excitement a revival-sober and wise men-friends and foes, write on this theme. And inquirers at a distance, we doubt not, find it extremely dif ficult to form a clear opinion of the real character of American revivals. In one case a statement is made of facts, which would lead a sober thinker to suppose, that in these occurrences, there is nothing but a wild and frantic fanaticism. And we should not be surprised to see, at any time, a long induction of particulars, made by some Euro

pean philosopher, going to show that the Americans, with their boasted religious liberty, are rapidly degenerating into a nation of fanatics. It would not be difficult to find in that mass of crudities, which in past times has gone under the general name of Religious Intelligence, hundreds of statements, which would seem to justify such a conclusion. Men of real abilities, prudence, and skill, have so seldom thought the periodical press, a subject worthy of their attention ;this mighty engine of good and evil, has so often been left to the management of unexperienced, and often half educated men; that a large part of its records might easily be made to subserve any purpose, which the enemies of evangelical piety might wish to effect.

Yet we do believe that revivals of religion are the joy and glory of the Church, and the hope of the world. The polemic fires which were kindled at the Reformation, continued to rage until vital religion in the Church had been nearly burnt out. There seemed to be nothing to prevent the universal prevalence of a heartless formality, but such visitations of mercy as we now speak of. The circumstances of the American Churches were, in many respects, favourable to the occurrence of these events. Christians in the United States were placed in a situation to look only to the grace of their Lord, and the power of their religion. In this case, there is naturally a more direct and vigorous application of religion to the conscience, than we ordinarily find in different circumstances. And there is no control of the ministers of the Gospel, by "the powers that be." Every one is at full liberty to try the utmost force of his religion, in the way which appears to him best.-America is, and it long will be, the land of revivals.

But in this country, "who will may preach, and what he will." And it is not to be denied, that among numbers of our fellow-citizens, noisy declamation is preferred to sound exposition of the Bible. Powerful excitements are pro

duced by addresses to the imagination and the senses; and we have a pretty full experience of the disastrous and desolating effects of false revivals. Men of experience, of sound discrimination, and careful observation among us, can afford on this subject, information of the highest value to the world; and utter warning voices, which, if duly regarded, will save the Church from much reproach and sorrow, and prevent the occurrence of many a scene of desolation.

It is a matter for everlasting praise, too, that we have in this country a number of men, of adequate information, of fervent piety, and habits of careful observation, whose labours have been greatly blessed. Genuine revivals of religion have taken place under their ministry. They have brought forth fruit, and their fruit hath remained. They who were afar off have been brought nigh-Christians have made advances in holiness; and the whole effect of one revival has been a preparation for another, of equal, or perhaps greater power. These instances afford opportunities for statements of particulars of the most instructive character. The wonder is, that they have not already been made. A thorough conviction of the paramount value of revealed truth, united with deep piety, a large portion of common sense, and some considerable knowledge of human nature, have prompted these most excellent ministers of Christ, to pursue the course of true wisdom, but they have not yet, as far as we know, preserved registers of facts; have not made and recorded numerous, minute, and careful observations, so as to afford ample instruction to others, of less wisdom and experience than their own.

Now the organization of the Presbyterian Church affords very peculiar advantages, for collecting information respecting the progress of religion; the particular measures employed to promote it; and the results as they are varied by different plans, or by the same plans, conducted in different