Engaged in propagating the light of the gospel through the benighted kingdoms of Christendom, the reformers could scarcely be expected to direct their attention to the heathen world. But notwithstanding the magnitude of their other exertions, this object was not entirely overlooked by them. In 1556, fourteen Protestant missionaries, namely, Philip Corgviller, Peter Richer, William Charters, Peter Bordonne, Matthew Verneville, John Bordele, Andrew Font, Nicolas Dyonysius, John Gardienne, Martin David, Nicolas Ravequet, James Rufus, Nicolas Carmille, and John James Levius, were sent by the church of Geneva to plant the Christian faith in the lately discovered regions of America.* What measures they pursued for this purpose, or what success attended their labours we do not certainly know. Dr. Moshiem, the celebrated historian, thinks there can be no doubt that these were the persons whom the illustrious Admiral de Coligni invited into France, when, about this period, he proposed planting a colony of Protestants in the Brazils, and some other parts of America.† If this conjecture be correct, (and certainly it is by no means improbable,) it is likely the mission would be involved in the same fate as the colony, and so must have been of short duration. Henry the Second, king of France, having approved of the proposal, Coligni made choice of Nicolas Durand de Villegagnon, Knight of St. John of Jerusalem, and Vice-Admiral of Bretagne, to superintend the execution of it. Villegagnon was a man of merit, and as he had embraced the reformed religion as well as the Admiral, he had no objections to be employed in the undertaking which had for its object, not only the acquisition of a part of the Brazil to the crown of France, but the securing of a place of refuge to the Protestants, who were at that time proscribed and persecuted in their own country. Having afterwards, however, abandoned the reformed religion, and returned to the bosom of the Church of

Picteti Orat. de Trophæis Christi in Fabricii Lux Salutaris Evangelii toti orbi exoriens, p. 586. + Mosheim's Ecclesiastical History, vol. iv. p. 158.

Rome he laid a foundation for the destruction of the whole colony. The Portuguese, who were already settled in Brazil, being alarmed by the preference shown by the natives for the French, took advantage of the division which the return of the Vice-Admiral to the Romish faith occasioned among the colonists; and in order to set themselves at rest, they villanously murdered all those who remained in the country after his departure.* Such was the fatal termination of the French settlement in Brazil. The primary object of Coligni in this enterprize seems rather to have been the securing an asylum for his Protestant brethren from persecution in their own country, than the conversion of the heathen; though, it is not improbable, this might be a secondary end which he had in view.

Charlevoix Histoire de la Nouvelle France, tom i. p. 35

CHAPTER II.

PROPAGATION OF CHRISTIANITY BY THE SWEDES.

LAPLAND.

In the year 1559, the celebrated Gustavus Vasa, King of Sweden, sent a missionary of the name of Michael into Lapland, with the view of extending Christianity among the inhabitants of that country; for though it had been introduced among them some ages before the Reformation, yet most of them were still sunk in all the horrors of Pagan ignorance and superstition. His Majesty therefore issued a royal mandate, ordaining them to assemble at a certain period of the winter, in order to pay their annual tribute, and to receive instructions in the principles of religion.His sucessors on the throne of Sweden followed his example in promoting Christianity in Lapland; and about the beginning of the seventeenth century, they were at the expense of erecting churches in different parts of the country, for the accommodation of the miserable inhabitants. Hitherto, however, the labours of the missionaries had been of little use, as they preached in the Swedish language, which the people in general did not understand; while the Lapland youth, who were sent to the university of Upsal, died, either in Sweden, or soon after their return to their own country; and thus the hopes which were formed of them proved abortive. Gustavus Adolphus, therefore, who ascended the throne in 1611, began to establish schools in the country itself; and in order to encourage the people to send their children to them, he allotted a certain sum of money for the maintenance of the scholars, as well as for the support of the teachers. Besides erecting schools for the education of the youth, he ordered some useful books to be translated from the Swedish into the Lapponese language; and these were afterwards followed by others of still greater importance.

In 1648, a Manuel was printed at Stockholm, containing the Psalms of David, the Proverbs of Solomon, the book of Ecclesiasticus, Luther's Catechism, Sacred Hymns, and the Lessons from the Gospels and Epistles, with the History of Christ's Passion, and of the Destruction of Jerusalem, the Ritual, and various forms of prayers, translated into the Lapponese language, by John Tornæus, minister of Torna. In 1669, Olaus Stephen Graan, a native minister of Lapland, published a work under a similar title, containing the Lessons from the Gospels and Epistles, the Collects, the Ritual, the History of Christ's Passion, and some prayers. It dif fers from the other chiefly in this, that the language is nearer the dialect of the Lapmark of Uma and Pitha.* About a century more was allowed to elapse before the whole of the New Testament was put into the hands of the Laplanders. It was first published in the year 1755. Part of the impression was sold, and part given away, to encourage them to diligence in reading.†

The inhabitants of Swedish Lapland have, of late, been estimated at about ten thousand; and it is said, that most of them when young are taught to read; though, afterwards, for want of books, they often forget what little learning they have acquired in early life. In order, therefore, still further to supply the want of the Holy Scriptures in that country, the British and Foreign Bible Society, instituted in London in 1804, have been at the expense of publishing a large edition of the New Testament in the Lapponese language, consisting of five thousand copies. This work was completed in the year 1811, and one half of the impression was immediately sent to the different ports in the vicinity of Swedish Lapland, from whence, by the special orders of government, copies were forwarded, free of expense, by inland carriers, and distributed in fair proportions among the various parishes of that extensive country.§

* Scheffer's History of Lapland, 1704, p. 60, 63, 65, 67, 72; Fabricii Lux Salutaris, -p. 598. † Missionary Magazine, vol. xiv, p. 377. + Ibid.

$ Report of the British and Foreign Bible Society, 1812, p. 2. Appendix, p. 43, 88 -The Russian government has also issued a proclamation authorizing the importation

But though it is now between two and three centuries since the Swedes began to extend the gospel in Lapland, yet hitherto it has made little progress. The inhabitants, it is true, are professed Christians; but their Christianity is merely nominal, and among some of them the form of it may be sought in vain. Traces of their having offered sacrifices to the gods of their fathers are occasionally discovered among them; though, when questioned on the subject, they usually deny the charge. Few of them reside in the neighbourhood of the churches; and, indeed, they seldom attend them, unless on the solemn festivals, or at a fair, when they have the sacraments administered to them. The clergy, such as they are, go little among them, except during their short summers: they also carefully attend the winter markets to receive their pay, and to supply them with spirituous liquors, of which the Laplanders are immoderately fond, and of which it is said, they can drink an enormous quantity without being intoxicated.*

of the Lapponese New Testaments into Russian Lapland. Measures have likewise been adopted to facilitate the distribution of a thousand copies in Danish Lapland.— Report Brit. and For. Bib. Soc. 1812, p. 3.

Missionary Magazine, vol. xiv. p. 419.-Periodical Accounts relative to the Missions of the United Brethren, vol. p. 203.-Scheffer, p. 83.

This account of the Missionaries is erroneous. No Swedish clergyman can be ordained without having the erudition prescribed in the ecclesiastical code; a part of which is knowledge of Latin, Greek and Hebrew. Some of the missionaries have acquired a considerable literary reputation. Their function is deemed important, and, accordingly rewarded: they receive from the government a sufficient provision; and after a service of some years are entitled to very good rectorship in the cultivated parts of Sweden.

They have respective parochial districts with churches, and parsonages. Many of their people live at a great distance, some an hundred English miles, and cannot frequently attend Divine Service there; but they preach in remote chapels, and other convenient places, and perform other clerical duties, so far as it is practicable.

School-houses are built near the churches. Teachers also reside in some places, or visit families by turns. Some of these are less qualified, but means of improvement are adopted.

Merchants in the northern towns of Sweden have a profitable trade with the Laplanders in winter, when the fairs are held. These bring plenty of strong liquors, of which they are very fond; but the Missionaries cannot traffic; scarcely any of them is base or mercenary enough to promote ebriety, nor could he be guilty of such a crime with impunity. Relics of pagan rites are now rare; but various kinds of superstition are not uncommon in Lapland, similar to those observed among the ignorant in several Christian countries.

The Swedish, as the Danish Misssionaries, learn the Lapland language; for which purpose grammars and dictionaries have been composed.

NICHOLAS COLLIN, D. D. Rector of the Swedish Church in Philadelphia