respect. The Lutheran pastors accuse, on one hand, the Methodists of being fanatics; and on the other, they maintain that dancing, opera-singing, and the theatre, are things perfectly harmless. This is very logical; and there is a close connexion between these two assertions. Plainly, the same men who advocate the ball-room and the theatre, must charge Methodists with fanaticism.

The king ended the dispute, by allowing to the English to open a church, and to preach in the Swedish language. The new place of worship was dedicated in the month of October, 1840. During the whole winter, it was filled by a numerous auditory, often to overflowing. This success did not diminish, as you may believe, the dissatisfaction of the national pastors. New complaints were made against the Methodists, and the old law was appealed to, which forbids Swedes from attending on the worship of any foreign communion. The political journals became hostile, in their turn, to the Rev. George Scott. They called him pietist, visionary, madman, &c. Some Lutheran preachers publicly anathematised these sectaries. An angry paper was sent to the Consistory, requesting that measures should be taken to suppress the Wesleyans; and in the States-General of the kingdom, a motion was offered to impose heavy restrictions upon Methodists and Roman Catholics. I am happy to say, that several pastors were themselves opposed to this proposition.

Things were thus, when the Rev. George Scott made, in 1841, a visit to the United States, in order to collect money for different religious objects, and in particular to defray the expenses of building his church. The pious pastor was well received by American Christians, and collected large sums. The object of his mission called him often to speak in public meetings of the state of religion in Sweden. His addresses having been reported with more or less accuracy by the Swedish papers, raised against him a hue and cry. The infidel newspapers accused him of having basely calumniated their country. The Consistory took the opportunity to revenge their old hatred against Methodists. The Government interfered in the matter through their organ, the Minister of Worship; and even on the stage, a play-actor dared to personate Mr. George Scott, representing him in the character of Tartuffe.

These unworthy attacks were echoed by the populace. Some wretches clothed themselves in the dress of policemen, and broke into the Wesleyan church, interrupted Divine worship, and the church had to be temporarily closed. Slanderous pamphlets were published in Stockholm. All the enemies of the Gospel, great and small, infidel and formalists, were bent on stigmatizing the Methodists as enemies of the people. The Rev. Mr. Scott applied to the magistrates for leave to recommence worship in his chapel, in the Swedish language; but this request was refused by vote on the 25th of April, 1842. The pastor appealed to the king, but without success. Seeing that there was nothing more for him to do at Stockholm, he quitted Sweden, and returned to London, where he now officiates as a faithful and useful minister.

These facts deserve the reprobation of all conscientious men, whatever be their religious faith. Shame on Protestants who persecute their brethren! They thus show that they are still half Papists; that they do not understand the spirit of the Reformation. The Rev. Mr. Scott made a full defence of his conduct to the London Conference. He proved that he did not propose to make proselytes to his own particular communion. He expressed large and tolerant views in regard to ecclesiastical forms. His only offending was, that he pleaded resolutely the cause of his Divine Master. But it is consoling to think that the work of Mr. Scott is not stopped by his departure. He left in Sweden, not only among the laity, but among the pastors, deep traces of his visit. The inhabitants of the provinces which he traversed remember him with lively gratitude. Though gone, he yet speaketh!

The last news from Sweden is much more satisfactory. And in a country where dissent was utterly proscribed, a few months back a law was adopted by the legislature, and has received the royal sanction, by which all religious denominations, without exception, are free to celebrate public worship; every individual shall be free to pass from one communion to another; dissenters are exempted from the payment of personal taxes for ecclesiastical purposes. Tithes and some other dues arising from the soil are retained.

J. Hasler, Printer, Crane Court, Fleet Street, London.

ASIA.

NEW BAPTIST CHAPEL AT LAKHYANTIPUR.

The chapel, a view of which is prefixed to our present number, is a neat brick building, about fifty feet by twenty-two, intended to accommodate three hundred persons. It is situated at the western extremity of the village, and being conspicuous from a considerable distance, presents a pleasing aspect. The expense of building it has been about 2850 rupees. Towards this sum 1500 rupees were granted from the Jubilee Fund, and about 800 rupees contributed by friends in India. It was used as a place of Christian worship for the first time on the eighth of January.

A chapel of more perishable materials had previously stood on the same spot, a sketch of which was given in the Herald for May, 1840. That shows the eastern aspect of the place, this the western. The tent to the left of the chapel, on the day of the opening was occupied by native preachers from Calcutta. The building to the left is Mr. Pearce's bungalow.

NATIVE PREACHING.

Interesting as are the accounts we often publish of the conversations between European missionaries and the idolators whom they have left their own country to instruct, it is yet more gratifying to witness the exertions of native preachers in disseminating the gospel which they have themselves recently received. The following account of an itinerating tour by some of our Hindoo brethren, taken from the Calcutta Missionary Herald, will be read with pleasure :—

Oct. 28th. As we set out from Calcutta | four persons who were listening to us, and rather late in the afternoon, we were unable felt greatly encouraged. to preach the gospel in any village: this did not, however, prevent us from sowing the seed of the word, for we had a good deal of religious conversation with the boat people.

Baidyabati

29th. At seven A.M. we entered a village near Baidyabati, but not obtaining any hearers, we proceeded to one of the principal ghats on the bank of the river, and began to read aloud from a book. Very soon a crowd gathered around us, and we began to preach. The substance of our addresses was that by transgressing the law of God all men had become sinners, and that no one would be saved by works such as those which the Hindus perform under the name of religious works, but that whoever believed in Jesus Christ would be saved, and no one else. The villagers heard us with marked attention; and one woman in particular, after listening eagerly to all we said, exclaimed at the close: This is a happy day for me, for to-day I have heard of God. Then, turning to the people present, she said, These men tell us good words. We counted eighty

Ichhápur.

At three P.M. we put to near Ichhápur. Jadáb Chandra Bishwas went into the village, and took his stand in a bazar. A shopkeeper walked up to him and asked him where he came from, and whither he was going. Bishwas replied, I am come from Calcutta to preach the religion of Christ in the villages. The shopkeeper asked, What sort of a religion is it? Bishwas answered, By disregarding the laws of God all men have deserved hell, but God has appointed Christ to be their Saviour, and to believe in Christ and obey him is what we call the religion of Christ. Upon hearing him speak in this strain the man called several other shopkeepers, saying, come and hear the words of instruction. He then respectfully offered a seat to Bishwas, and many shopkeepers and bráhmans gathered around him. One of the bráhmans asked him, What have you gained by becoming a Christian ? Bishwas perceiving that his estimate of religion was erroneous, said, Tell me first what is the fruit of a truly religious conduct? I will then tell

man; and they themselves told him, "If you do not choose to hear, walk off; these people do not compel any one to hear them against his will." Upon this the man became silent, and after a little while walked off.

After this we preached a little longer, and then began to distribute books. Seeing this, some young bráhmans said, "We have read the Psalms of David, the Destroyer of Darkness, and the Mine of Salvation, give us something else. Of all your books the Psalms of David are the best." We entered a little into conversation with them, and gave them some other books.

Chágda.

you what I have gained by embracing Christianity. The brahman replied, By religion a man obtains happiness, greatness, and honour in this life, and emancipation (absorption into the Deity) in the next. Bishwas replied, I believe that a pious man will obtain supreme happiness in the world to come, but I cannot join in what you have said respecting the fruits of piety in this life; for we see that those who observe the worship and festivals of Durga, or who bathe in the Ganges, or do similar works, in many instances are or become distressed; many of them are not esteemed, for they are extortioners, fornicators, whoremongers, adulterers; can you call such men religious characters? The brahman answered, "No, such I do not call religious." 31st. At seven A.M. we went into the Then Bishwas said, "In that case the fruit of bazar at Chágda; and both there and near religion is not wealth and prosperity, but to the kacherí we spent much time in preachforsake sin, to lead a holy life, and in the world to come to obtain felicity. Holiness of conduct can only spring from believing in Jesus Christ." Here Bishwás expatiated upon the subject of Christ: all seemed pleased and requested books, of which a few were given them. Some scholars of Dr. Duff's then accompanying Bishwás to the river side, we began to converse with them about religion. They said, "We too are Christians, for we mind the religion of Christ; the only difference is, that you have adopted Christianity openly, whilst we have not done so, from fear of our parents." We then told them it was not right to be afraid of men, and that there was in reality not much cause of fear. They took a Testament and some tracts. We saw that their behaviour was good, and acknowledged the effects of Christian instruction in schools.

Tribeni.

30th. At seven A. M. we entered Tribeni and began to read aloud. Some fifty or sixty persons, many of them bráhmans, came and showed a disposition to hear attentively. Then Jádab Chandra Bishwas began to tell them: "Man was, created to serve God; but instead of doing this, the great part of mankind calls that religion which is no religion, and is given up to vice and wickedness. There is not a trace of righteousness in them, and their wickedness is increasing continually. The fruits of sin are death and hell, so that mankind is involved in the greatest calamity, and there is only one way of obtaining deliverance from that calamity, which is to take refuge in Christ." When Bishwas had finished his discourse, Kailás Chandra Mitra addressed the word of life to them, from the passage: "There is no other name, except that of Christ, given unto men, by which we can be saved." Whilst he was speaking, a brahman began to talk much, and to raise many objections; but some young brahmans among the crowd gave Mitra to understand that it was useless to talk to that

ing and religious conversation. The substance of our addresses was that men are sinners, and that Christ is the only Saviour. The Kálí pújá having just taken place, the people who had spent the night in listening to songs, sacred and profane, were weary and sleepy; nevertheless about 250 people listened to our discourses on Christianity.

Shántipur.

Nov. 1st. About noon we entered Shántipur, and having taken our stand in a certain place we saw an old man passing by. We said to him, You are advanced in age, and will not remain much longer in this world; are you making any provision for your welfare in the next? The old man said, "Yes, such as our religion points out." We then asked him, "Have you thereby obtained a hope of salvation? If a sick man takes proper medicine, he feels relief." He said, "True; please now to preach to us here the religion you have embraced, and we will listen." He then told another man to bring us seats. Upon this a pandit came up to us, with whom we entered into conversation, showing to him the absurdities of the Hindu shástras. Upon this another person asked us, "What good have you obtained by becoming Christians?" We told him what the Lord in his mercy had done and would do for us, and then proceeded to say that all men having transgressed the law of God, were involved in guilt and misery, and to relate at length how the Lord Jesus Christ had come into this world, and made an atonement for man. Our audience consisted of seventy or eighty persons, among the rest there were some women, who from an elevated spot were listening to us. Meanwhile, some fellows of the baser sort came from the market, evidently intending to create a disturbance. We therefore began to distribute books, when one of those wicked people snatched some books out of the hands of one of our number, and ran off with them. Being grieved at this, we said to the bystanders, "Are such ill-behaved

people to be found in a place like this?" arrived at Ulá, and taking our stand near The people said in reply, “That man is a vile the tháná, began to read aloud. Some people rascal, you had better lodge a complaint with having gathered around us, Rámkrishna adthe thánádar, who will punish him severely." We however returned to the river side, where we found a brahman engaged in funeral rites, with whom we had an interesting conversation till night-fall.

Ambiká and Culna-ganj.

dressed them from the words, "Repent, for the kingdom of heaven is at hand." After him Jádab Chanda Bishwas, who was acquainted with the lewdness prevailing in this place, told them at some length, that those who forsake God and are joined to idols, were just like women living in adultery. After 2nd. Walked through different parts of him Kailás Chandra Mitra began to address the village of Ambiká, and were engaged the people, but as they became clamorous for in distributing books, conversing with the books, we distributed a number of these among people, and afterwards in protracted preach- them. Our hearers were about ninety in ing. In the afternoon we preached the number. gospel at Culna-ganj. The substance of our address was: Come, ye weary and heavy laden, and I will give you rest.' We 5th. In the morning we arrived at Báláalso spoke of the future account which every ghát. We went through the village, one man would have to render unto God. We in one direction, another in another, distrihad an audience of more than 200 people. buting books and conversing with the people, and preaching to them. The people seemed gratified.

Hardhám.

3rd. Arrived at Hardham, where we had a discussion with some bráhmars and people from the rájá's house. At the close they accepted some books.

Bálághát,

Bág-Bazar.

voted much time to distributing books and After ten we went to Bág-Bazar, and de proclaiming the word of life there. The people were so eager after books that they 4th. About noon, or a little after, we came to our boat to fetch them.

Ulá.

A letter from Mr. Williamson of Sewry, to Mr. Peggs of Burton on Trent, written on the last day of the year 1845, contains some general information which will interest our readers.

I need not say much about the good work | been effected, and many more, we hope, are in which I have still the privilege of being in progress. I see nothing to prevent governengaged, though altogether unworthy of it, as you doubtless see most of my letters to the Society in the Herald. You are aware things now present a more favourable aspect than when you left India. Our missionaries, our schools, and our converts, have been more than doubled since that period. Opposition to the gospel has much abated, and many who have been educated in our schools appear ready to embrace it. A greater portion of success has also been vouchsafed to some of our brethren this year than at any former period, particularly at Agra and Barisal, our most northern and southern stations. Still much remains to be done, many more fervent prayers must be offered, and probably a much longer time may yet elapse ere India is generally given to the Son of God for his inheritance. We ought to be thankful, however, for every approach to that consumination most devoutly to be wished.

Many improvements have been effected in the government of this portion of the British dominions. The suttee's cries have been heard, slavery has been declared illegal, and many improvements of various kinds have

ment rom suppressing, if not altogether, in a good degree at least, many of the existing evils, such as ghaut murders, infanticide (which I believe does not prevail to any considerable extent in these provinces, which are entirely under British control), polygamy, and widowhood for life, after the death of the first husband. This is a crying evil, entailing much sin and misery, and doubtless the original source of suttees. In my humble opinion, government ought to interfere as little as possible in the way of force. Much may be done by merely declaring such things illegal, that bigamy or polygamy, for instance, should be punished wherever found to exist, that second marriages of widows should be respected, and the issue of such entitled to ancestral property equally with that of first marriages. In the same manner, I think, ghaut murders might be in a good measure suppressed. The number of people conveyed from this district to the Ganges in a sick or dying condition is supposed not to exceed twenty or twenty-five in a year. They are usually attended by the whole family. Should any one happen to return, he is out of caste