thousand. We are not constituted judges of the validity of the moral necessity that directs the passengers; grant, for argument sake, that there does at times exist something akin to absolute necessity on their part, that does not necessarily imply an obligation on our part to carry them over, any more than the circumstance of a man being in imminent necessity of a pair of shoes on a Sunday, would imply that all the shoemakers in Folkestone were to keep their shops open on that day. May there not exist, I would ask, a counter-necessity on our part, that preponderates a thousand fold, forbidding us to leave port? even the necessity of caring for hundreds of never dying souls. Is the necessity to be all on the side of the passengers, and to have no respect to those who carry them over-no regard to that word which says, 'In seed time and in harvest thou shalt rest? And truly it is a one-sided and equivocal necessity indeed that binds us over to sin against God and man, in order to keep the passage open, and yet necessitates us only to carry over those that can afford to pay!!!" SWEDEN AND NORWAY. Stockholm, June 18. ON the point, as I am, of leaving this city for St. Petersburgh, I cannot quit it without devoting a letter to the state of religion in Sweden and Norway. You are aware that these two countries have been united under one sceptre since the year 1814. And though they are large countries, containing no less than 280,000 square miles, yet their population does not exceed four millions and a half-Norway having one million and a quarter, and Sweden three millions and a quarter. Both of these countries received the Reformation about the same period, Norway being then united to Denmark. Gustavus Vasa, who had liberated Sweden from the tyranny of Christian II., the King of Denmark, laboured most zealously to introduce and propagate the Protestant religion, influenced by motives similar to those which influenced all the princes, with few exceptions, who espoused that cause. He was, however, a great and good man; and if he ruled the country with some degree of rigour, it must be acknowledged that he also ruled it with wisdom. At the end of his reign all Sweden had become nominally Protestant, and Finland too, which was then united to Sweden. But this conversion to the doctrines and worship of the Reformers was more nominal than real. From the first, the Protestant Church became united to the State in these countries, and thus took the place from which the Romish Church had been ousted. And though I am not aware that she has actually persecuted unto death, yet she became as exclusive and intolerant as ever Rome was. Not only were Roman Catholics and Jews for a long time forbidden to reside in these realms, but no other Protestant Church than the Lutheran was allowed to exist here. Even to this day, if a Swede become a Roman Catholic, he must undergo a long imprisonment or banishment from the country; whilst the Constitution of Norway forbids both Jesuits and Jews to set foot in that country! and though both Jews and Catholics are now allowed to reside in Sweden, and to have their own worship, they must not proselyte. And even their residence here has been only of late tolerated. With the exception of a few places of worship for foreignersRomanists, Jews, Greeks, and French Protestants, each of which have a small place of worship-there is not another mode of worship than that of the Lutheran Established Church, in all Sweden. There is no sort of toleration for any other church in the whole kingdom, so far as the Swedish population is concerned. This was precisely the cause of all Mr. Scott's difficulties. He carried on a service in the Swedish language every Sabbath afternoon; and although he formed no church composed of Swedes, nor even administered the Lord's Supper to the two or three hundred who were converted under his ministrations, yet what he did was reckoned by the hierarchy of Stockholm to be an infringement of the laws of the country. The consequence was that they left no stone unturned until they had driven him from Sweden. For want of religious liberty, Sweden is at this moment about to lose several hundred excellent people. They are a portion of a sect called the "Readers," who are found in many portions of the North. They are called a sect, but not with strict propriety, inasmuch as they have never organized churches, nor attempted it. They have frequented the national churches, and where their consciences would permit it, they have received the sacraments at the hands of the pastors. Not finding much, however, in the services of unconverted ministers to satisfy the wants of their souls, they have for a long time held meetings for the reading of the Scriptures, (whence their name,) and singing and prayer. I attended some of their meetings when in the north of Sweden, in 1840, and found them well-conducted and edifying. I was interested in an account which Mr. Ellsworth, our excellent and popular Charge d'Affaires, gave me of a dialogue which he held a few days ago with his chief servant in relation to these "Readers." The substance of his servant's statements was, that they are a very strange people indeed; that they do not frequent the places of dissipation and folly to which so many others go; that they believe in the Divinity of Jesus Christ; and what is the most remarkable of all, in his opinion, they believe the whole Bible! and that they will follow no other guide whatever! The Storthing of Norway, at its last sitting, established religious liberty in that country. The national Church is to be sustained, and none is to be exempt from contributing to its support. But those who desire it may have another worship, supported at their own charges; and any Norwegian may withdraw from the na tional Church to join a dissenting one, if he be nineteen years old. As to the state of religion in Sweden and Norway, let me say a few things. I do not think that either of these countries has ever had, even in the best days that have passed over them since the Reformation, much religion. No doubt there was, however, a great Ideal more in the 16th and 17th centuries than in the 19th. But I apprehend that whilst there were many able men who truly embraced the Reformation, and nobly advocated it, the bulk of the people knew little of the life and power of godliness, even in the times of the Reformation, and those immediately subsequent. The frequent and long wars which these Scandinavian nations, Protestant as they were, had with each other, (and what Protestant can ever read of them without tears?) had a dreadfully injurious influence upon the interests of vital piety in them all. And then came French infidelity, which towards the latter half of the last century had a wide diffusion in all these countries, and particularly in Sweden, during the reign of Gustavus III. Next came the great French Revolution, which although it did not involve all these countries to an equal degree, yet did greatly agitate them; whilst it almost ruined poor Denmark. But, blessed be God, the state of things is far better than it was at the commencement of this century. When I asked Pastor Sundt of Norway, yesterday, whether this is not so in relation to his country, he lifted up both hands, and said there could be no comparison instituted between the two eras. There are five bishops and nearly 400 pastors in Norway. And though there is still a considerable element of Rationalism in that country, it is decidedly diminishing, and the orthodox faith is steadily gaining ground. There is now a goodly number of pastors who preach Christ, and him crucified. At Stavanger, a city in the south-western part of the kingdom, and at and about Christiana, the capital, there has been a blessed work of grace going on for the last few years, especially in the former. There is a mis sionary institute in that place, founded recently, by a Missionary Society which the evangelical pastors in Norway have formed. It has but just commenced its operations, and has two students, who are preparing to go to the heathen. This is good. It is a blessed evidence that the Spirit of the Lord is moving upon the hearts of his dispersed but beloved children in Norway. A good deal has been done in that country for the Bible cause, and something for the Tract; but much more must be done. Truth is unquestionably looking up in Sweden. Mr. Scott did great good not only in Stockholm, but throughout the whole land, during the ten years that he spent here. Would that he were back again in this important field! But that will not be until religious liberty be first established. In this city of Stockholm the number of ministers who preach the true Gospel is believed to be eight or ten; a few years ago, there were not more than two besides Mr. Scott. And in different parts of the kingdom there is a considerable number now who preach Christ and love him, and the number is increasing. Still, the overwhelming majority of the pastors and preachers are men of the world-a theatrefrequenting, card-playing, pleasureloving, unconverted clergy, whose preaching can do little, if any, real good. Still, as I have said, the state of things is far better than it was. The Bible cause has had great success in this kingdom, owing to the agency which the British and Foreign Bible Society has maintained for a number of years in this city. The Tract cause has had some activity and success, and has been greatly indebted to the American Tract Society for the valuable aid which it has from time to time accorded. Mr. Keyser, and the little association of which he is the chief man, with Mr. Scott's aid, have published twentyfive different Tracts, and circulated 200,000 copies, with the funds of the American Tract Society. Last of all, but not least in importance, I have to say that there is a growing spirit of missions among the evangelical Christians of Sweden. For several years, a little missionary society, sustained chiefly by “Mr. Scott's people," and the " Readers,” has supported six or eight catechists and schoolmasters among the Laplanders. The Foreign Evangelical Society has occasionally aided this enterprise. But now a National Swedish Foreign Missionary Society has been formed in the bosom of the national Church, through the labours of a most excellent Swedish clergyman, Rev. Mr. Fjeldstadt, who was some years a missionary in India, under the patronage of the Church Missionary Society, but whom bad health compelled to return to his native land. Mr. F. travels extensively, and preaches much, not only on missions, but also on other subjects. He is one of the loveliest Christians I have ever seen; possessing devoted piety, ardent zeal, great prudence, and most enlarged views. A missionary seminary is to be opened at Sund, in connection with this Society. May God prosper the design! The Foreign Evangelical Society supports an excellent young man in this city (Stockholm), Mr. Rosenius, who is doing much good. He holds four or five meetings in private houses every week, and edits the Pietisten, a small monthly journal which has 1300 subscribers in different parts of the kingdom. But it is time that I close this letter. Yours truly, R. BAIRD. THE CLERGY IN SWEDEN. THE bishopricks are of some value— the poorest, that of Hoernesand, being worth about three hundred pounds, which in Sweden is a considerable income, especially as, in addition, every prelate holds land, to be cultivated for his own advantage. The average for the eleven bishopricks is, at least, double the sum just mentioned. There is only one archbishoprick-Upsala-of which the revenue, independent of a consider able farm, is about one thousand pounds per annum. The number of clergy is said to be three thousand six hundred; and the patronage is administered with little corruption. On the vacancy of a living in the royal gift, (and many are the livings thus circumstanced) a list of three persons, named by the consistory of the district (which consists of both lay and clerical members,) is presented to the king, who chooses any one of them-usually the first. In the other livings, the minister is elected by the parishioners, though generally with the approbation of the bishop. In like manner, when a see is vacant, the clergy of the diocese meet, and prepare their triple list, to be laid before the monarch. On the vacancy of the primacy, candidates are chosen by the clergy of the whole kingdom, assembled in each diocese; and the three bishops who have the greatest number of votes are in like manner submitted to the crown for the selection of one. It appears, therefore, that the crown has no direct patronage, though its recommendation of a candidate may often be successful. Thus the evils both of royal, aristocratic, and episcopal patronage are obviated by a procedure as uniform as it is simple. IRELAND. I HAVE travelled in an open car, by short stages, in detached routes, over the country intervening between Belfast and Waterford, and I have thus had a good view of the country. At present, I am passing through the county of Wicklow, and I must say that neither in France nor England have I seen so beautiful and so varied landscapes. The land is generally very highly cultivated, and I cannot but ask myself, How is it possible that so much misery should exist in this island? I have asked the same question of many persons, and I acknowledge that no reply has seemed to me satisfactory. The misery of the Irish is the more inexplicable to me, since the position of her farmer is so much more advantageous than that of the French agriculturist. In France, the peasant who takes an estate on lease, receives only half the produce; and even the proprietor frequently has all the crops from a part which he calls reserve, which is neverthelesss cultivated by the farmer. In Ireland, however, there is not a division into two equal parts, but a division in which the proprietor receives onefourth, and the farmer three-fourths of the produce. If we suppose this share to be only two-thirds, it is still true that this is a very advantageous position for the labourer. What, then, is the root of the evil? I give you the substance of a reply made to this question, by a person worthy of all confidence, and all that I have seen confirms this opinion: The Irish Roman Catholics, through pride on their part, and through flattery on the part of the clergy, have persuaded themselves that Ireland, though in the possession of the English and of Protestants, is their own property; that the present possessors are only usurpers; that when the time shall come to drive out these English and Protestant intruders, the lands will be restored to their ancient and legitimate Roman Catholic proprietors. As there is no Irish Catholic, however poor, who does not pretend to trace his descent from one of these old noble families and lawful proprietors, all, inspired by interest or vanity, cherish the hope of one day entering into the possession of their patrimony. This explains repeal, the success of O'Connell and the priests, the hatred of Protestantism, the indolence in cultivating as a tenant, that land of which they believe themselves lawful proprietors, and which, sooner or later, they hope to possess. Would not this sufficiently account for the conduct of those farmers who reside upon an estate without wishing to pay rent? Would not this belief also legalize in their eyes the murders which they commit upon those new tenants who are bold enough to occupy a farm from which they have been ejected? This explanation seems to me to be very plausible. You can understand from this, how difficult it is to make Roman Catholics receive the Bible, education, and religion, when offered to them by Protestants. With them it is not merely a matter of religion; it is more, it is a political affair, an affair of country-in a word, it is an affair of pride and of interest. To become a Protestant, is in their eyes to pass over to the enemy, and to renounce hopes which they have nourished all their life. In France it is just the contrary, and this explains the success of Protestantism in the latter country. Indeed, the Romish priest regards the French people as a prey to be devoured, as a flock to be sheared, as kine to be milked, to use the expres sion of a female peasant in speaking of them. You will then understand that the people love to keep their money as well as the clergy love to take it from them, the people who have no faith in Catholicism, and who consider the priest as a public functionary, by whom they wish to profit-the priest too is irritated against the avarice which robs him, and from economical motives, asks to become a Protestant. I am convinced that if a Protestant king should to-day ascend the throne of France, and proclaim some good reforms, to-morrow five-sixths of France would joyfully accept Protestantism, and sooner or later three-fourths of the remainder would follow their example. REMARKABLE FACT. SPEECH OF THE REV. E. BICKERSTETH. "WE said-I am sure I can speak for myself-we said it eighteen years ago, before the Catholic Emancipation Bill was passed, that that Bill would bring down judgments upon our country; and very soon after, those judgments did descend in the national disturbances, and the cholera. We humbled ourselves before God, and those judgments were suspended. In 1845, again, before the present trials and judgments came upon us, we stated the same thing; and I have no hesitation in saying now what we said before, that these judgments have come upon us for our national conduct in apostatizing from the Protestant faith. (Hear, hear.) This was scoffed at by the infidels beforehand, and I have a singular confirmation of it in my hand. I have here a striking proof of how this idea was mocked at two years ago. One of my brethren at Nottingham, in the course of his Fast sermon, stated this principle, which much offended one of his liberal-minded hearers, and that hearer complained much and gravely to another member of the congregation. That member said, 'I think my wife has a newspaper in her possession, which said something very nearly the same at the time of the Maynooth Endowment Grant passing through Parliament.' He asked to see this newspaper; it was given to him. I have it in my hands now. It is the Weekly Dispatch of May 4, 1845. Let me read you this Balaam's prophecy, and see how strikingly it confirms our statements. Nearly 8,000 petitions,' it says, 'have been presented to Parliament against the grant to Maynooth, all of them breathing the worst spirit of fanaticism. These petitions are said to have acquired the signatures of one million of people, which must form a large portion of our population who are of an age and sex to form and express an opinion. Fortunately the government is strong enough to pay no attention to these petitions. All of them exhibit that rabidness and ferocity which is to be found in connexion with religious prejudice. would, of course, be vain to expect the decencies of civilized life from men in whom this fanaticism exists, and some of these petitions are gross in an extreme degree. We shall support these assertions by referring to the petitions themselves. One of them, which is sent from Liverpool, says, that for Parliament to pass this grant is calculated to bring down the judgments of God upon this Protestant country.' Now, these are the It |