_ ~-~  ~-2-~ i~-~ ~ — L ~l~Pwaptlsts in Sweden.
HOUSE OF NOBLES~ STOCKHOLMI.




THE
BAPTISTS IN SWEDEN.
MRS. M. F. ANDERSON.
"The Lord hath done great things for us, whereof we are glad. * * *
They that sow in tears shall reap in joy."-PSALM Cxxvi.
AMERICAN BAPTIST PUBLICATION  SOCIETY,
530 ARCH STREET.




This interesting book is affectionately dedicated, by
the Publication Society, to J. WARREN MERRILL, ESQ.,
Boston, Mass., by whose liberality it has been stereotyped, and thus perpetuated.




CONTENTS.
CHAPTER I.
EARLY RELIGIOUS HISTORY OF SWEDENS.
Ansgarius the first Missionary in Sweden-Opposition of People-Influence of Saxons-Renewed
Efforts to spread Romanism-King Eric Arsaell
-His Zeal and its Effects-Olave SkotkUnnng
succeeds Eric-Sigfrid arrives from England —
Small Results from Labors-Object of Missionaries-Increase of Power of Clergy-King Birger's Anti-Slavery Law —Ignorance of the
People —Immorality and Superstition- Causes
of Overthrow of Papacy-Gustavus Trolle —His
Intrigues-Deposed from  the Archbishopric —
Christian of Denmark claims Crown of Sweden
-Death of Sture-Christian declared KingCoronation-Murder of Swedish NoblemenGustavus Wasa raises Standard of RevolutionSuccess-Plain Language to the Pope-Diet of
Westeras- Protestantism virtually Establisbed
— Council of Upsala-Final Adoption of Protestantism................................  11
(3)




4                  CONTENTS.
CHAPTER II.
SWEDEN SINCE THE REFORMATION.
Reformation wrought for, not by, the People-Gustavus Adolphus the Champion of Protestantism
-Indifference to the Spiritual Claims of the Gospel-The Lutheran Church Established-Organization of the Church-Character of the Church
— Dr. Steane's Testimony-Conversation with a
Swedish Pastor on Church and State-A Dilemma
for the Pastor-Want of Earnestness in Church
-Testimonies-Teaching Religion-Visit to a
School-Dissatisfaction with Religious Teachers
-Thirst in Heart of the People-Religious Reformers-Opposition of the Clergy-Laurentius
Ulstadius-Imprisoned Thirty Years —Release —
Asks leave to Die in his Cell-Eric TollstadiusHtis bold Defense of Spiritual Christianity-Consitory of Stockholm —He Appeals to the DietIn great Favor with the People-Persecuted by
the Clergy —Rev. Geo. Scott at StockholmTwelve Years' Labor-Persecutions-Final Decree to cease his Labors-The Readers in Sweden
-Revival in Lapland —Lestadius-Conversation
with Lapland Chief-Fruits of the Spirit-Spirit
of Inquiry in Sweden at length awakened-Power
of the Scriptures-Beginning of a true RevivalThe Bible the Religion of Protestants.........  26
CHAPTER III.
THE SWEDISH DIET.
The Government of Sweden-The Diet- Four
Houses-Passage of Bills-Large class of Citi



CONTENTS.                   5
zens not Represented-Dissatisfaction with the
Constitution of Diet-King Oscar's Proposal to
Diet of 1856-Hopes of greater Religious Liberty-Failure of the Proposal-Censures of the
Diet by the Swedish Press-Difficulty in Way of
Religious Liberty from House of Clergy-Hope
for the Future-Language of a Swedish Journal
-Its Opinion of the Conventicle Law-Anecdote
of Crown Prince-Effects of Intolerance on Emigration-Loss of Laborers-The Agriculturist
in Skainia-Law of 1858...................... 46
CHAPTER IV.
REV. FRED. OLAUS NILSSON.
Nilsson in New York-Desires for the Salvation of
Kindred and Friends-Return to SwedenPreaching Christ from House to House-Perplexing Questions —Believers' Baptism-Captain
Schrader-"Search the Scriptures"-Result of
Search-" Arise and be Baptized"-Baptism  in
River Elbe-First Baptist Church in SwedenOrdination of Nilsson-Labors-PersecutionsArrest-The Midnight Sleigh Ride-Trial before
the High Court of Jonkoping-Baptist Principles Proclaimed-Banishment-Nilsson in Copenhagen-Departure for the United States........  59
CHAPTER V.
REV. ANDREAS WIBERO.
Baptism in the Baltic-Sketch of Mr. Wiberg's
Life-Deliverance from Drowning —Early Religious Impressions-Study-Infidelity-Awaken



6                 CONTENTS.
ing-John Arndt-Mr. Wiberg a Priest in the
State Church-Scruples-Accusations-Suicide
of Accuser-Christian Baptism-Visit to Hamburg-Pengilly on Baptism —Hinton's " History
of Baptism"-Separatists in the North of Sweden
-Mr. Wiberg commences a Work on BaptismSevere Illness-Visit to the United States...... 71
CHAPTER VI.
MR. WIBERG IN AMERICA.
Laboring under the Direction of the AMERICAN BAPTIST PUBLICATION SOCIETY-Progress of the Work
in Sweden-Mr. Wiberg's Book on Baptism-Letter from Mr. D. Forssell-Letter from Rev. P. F.
Hejdenberg in Prison-Meeting of the AMERICAN
BAPTIST PUBLICATION SOCIETY at Chicago-Report of Committee-Letter from Mr. ForssellDalarna-Persecutions-Mr. Wiberg's Application to the Missionary Union Refused,-Appoint.
ment by the AMERICAN BAPTIST PUBLICATION SOCIETY —Farewell Services-Address by Rev. J.
Newton Brown, D.D.-Marriage of Mr. Wiberg
-Mrs. Wiberg-Departure for Stockholm...... 81
CHAPTER VII.
STOCKHOLM.
Extract from the "Watchman" of Stockholm" Coercive Measures"-Infants Baptized by Force
— Sale of Cows to pay Fees-Rev. Charles Mollersv'ird-The " Evangelist"-Colporteur School
— Prospects of Religious Liberty —Hall of Worship-Rev. G. Palmquist Returns from America




CONTENTS.                   7
— Sunday-schools - A  Working Church-The
Tract " Look to Jesus"-Second Annual Association of the Baptist Churches-Rev. Ed. Steane,
D.D., and Rev. J. H. Hinton-A Dalecarlian
Peasant-The Persecutor Converted-Midnight
Baptism-Rev. J. G.Oncken and Rev. J. KEbner
-Opinions of the Delegates from Germany and
England - Mr. Schyberg-Schyberg's HallDorcas Society.............................  97
CHAPTER VIII.
DALECARLIA.
Gustavus Wasa-Rankhitta, the Lord of the Mines
- The Patriotic Priest-Lalke Siljan —Christmas,
1520-The North Wind-Gustavus chosen Leader
— Proclaimed King —Dalecarlian PeasantryDalecarlia —Infiuence of the Parish Priest-Sunday among the Dalecarlians-Leksand-The Funeral-The Church-A large Congregation —" A
Field for a Reformer"-The Parsonage-The
Evening Reception —The Dance-The Supper.. 112
CHAPTER IX.
BAPTISTS IN DALECARLIA.
Progress of Baptist Principles in Dalarna-Mr.
Wiberg's "Who is to be Baptized?"-Baptism
of Mr. Hejdenberg at Hamburg-Three Baptist
Churches organized in Dalarna, in 1854-Penalty
for performing the Marriage Ceremony-Persecutions-Fellow-Laborers Encourage each other
-Houses of Worship Erected in Mora, Elfdahlen
and Womhus- Rev. Nas Per Person -Anna




8                 CONTENTS.
Persdotter-Visit to Norberg-Preaching at the
Iron Works-The two Candidates-The Baptism
-Mr. Wiberg visits Presthyttan-A Baptismal
Scene-Organization of a Church-Mr. Wiberg
returns to Stockholm....................... 124
CHAPTER X
SKANIA.
Skania-Religious Movement-Believers' Baptism
-Sven Svenson-In the Colporteurs' SchoolReturn to Skinia-Baptisms at Yngsjo-Henesta
Groidby-Ullstorp-Churches Organized in these
Villages-Assault on Mr. Svenson-Cruel Imprisonment-Help in Time of Need-Mr. Wiberg's
Tour in Sklinia-Difficulties of the Churches-A
Little Flock beset with Adversaries —Mr. Rolander-Baptism-Church Organized in Chris
tianstad-Dr. Bergman-A Descendant of Gustavus Adolphus-A Consistent Christian FamilyThe Blind Colporteur-An Armed Mob-Rev.
Sven Svenson thrown into Prison and ChainedPersecution Relaxing-Conversion of Mr. Svenson's Father............................... 133
CHAPTER XI.
ISLAND OF GOTTLAND.
Climate and Productions-Wisby-Emporium ot
the Commerce of Northern Europe-Ruins of
Twelve Churches-Storming of Wisby by Waldemar III.-Spiritual Darkness —"A Different
Species of Religion"-Light Breaking —Mr. Wiberg's Visit to Wisby-Mr. Rechnitzer's Bap



CONTENTS.                   9
tism-Return-Six Baptist Churches now Organized-The Aged Convert —The New Conventicle
Act-Mr. Rechnitzer before the High Court of
Stockholm —Return- Friendly Reception from
the Bishop of Wisby-A Preaching Tour-Visits
from Inquirers-Christian Soldiers............ 148
CHAPTER XII.
WESTER NORRLAND AND ALAND.
Sundsvall —Journeys, Trials and Labors of Rev.
P. F. Hejdenberg-Church in Sundsvall-Death
of Rev. Johan Engberg-A Faithful Pastor-An
Important Position —Rev. Nas Per PersonRev. Per Person Ordained Pastor of the Church
in Regnsjo-Aland-Alanders request Baptism
in Stockholm-Rev. G. Fagerstrom OrdainedSmall Church Organized..................... 158
CHAPTER XIII.
SWEDISH LAPLAND.
Lapps-Labors of Loestadius-Religious Movement among the Finns-Bible Readers-Rev.
Per Person in Lapland-Pitea —Deep InterestSunday-school Established-Persnas-Hardness
of Heart-Anxiety and Contrition —A Solemn
Warning-The Baptist Minister at the House of
the Rector-Prayer Meeting-Baptism-Church
Organized at Lulea-A Repentant HusbandContrast between Priests in Lapland and in
SkUinia —Sunday-school Organized at Lulea —
Return to Pitea — Sunday-school ProsperingConversion of Children and of Parents-" Great
Joy in that City"..................... 165




10                 CONTENTS.
CHAPTER XIV.
PERSECUTIONS.
Seasons of Persecution, Seasons of BlessingRev. P. F. Hejdenberg-Conversation through a
Prison Wall-King Oscar's Declaration in Favor
of Liberty of Conscience-Imprisonment-Fines
-Nils Hokanson, the Blind Colporteur, in Chains
-Rev. Sven Svenson's Second ImprisonmentHopes of Toleration Crushed-New Conventicle
Act —Twenty-eight Days on Bread and WaterThe Cottage in the Woods —Colporteur Lundquist-Various Modes of Oppression and Persecution-Efforts to Enlighten the Baptists-A
Future for the Baptists of Sweden............. 177




THE BAPTISTS IN SWEDEN.
CHAPTER I.
EARLY RELIGIOUS HISTORY OF SWEDEN.
SCANDINAVIA was among the last of the European
nations that received the gospel of Christ. In the
First and Second Centuries all of those nations that
were under the control of Rome, were visited by
missionaries of the gospel. Hence Italy, Gaul,
Britain, and Spain received the word of God, before
the rise of the Papal power, and were not, from the
first, burdened with its errors and superstitions.
Although the gospel was doubtless known to some
of the inhabitants of Sweden at an earlier period,
yet we have no account of the visit of Christian
missionaries until the year 829. In that year
Ansgarius, a monk from the monastery of Corbey,
in France, braved the dangers of the journey, and
entered Sweden, to plant there the doctrines and
practices of the Church of Rome. It was at the
earnest solicitation of King Biorn to Louis of
(11)




12       THE BAPTISTS IN SWEDEN.
France, the son of Charlemagne, that this mission
was undertaken. On the arrival of the missionary,
he was welcomed by the king, who informed his
council of the object which Ansgarius had in view.
They gave him liberty to remain and prosecute his
labors unmolested in the kingdom. It is said that
several of the nobility were baptized, and that the
prospects of the missionary were for a season quite
encouraging.
But, among the people, there was still strong
opposition to be overcome. The Swedes clung
earnestly to their own religion, and were opposed
to any change. Moreover, many of the Saxons who
had been driven out from Germany when Charlemagne, by fire and sword, endeavored to convert
them to Christianity, had fled to the nations of the
north. They naturally bore with them a deep
hatred to their conqueror, and to the religion
which he had forced upon them. Their influence,
of course, was exerted to hinder the work of Ansgarius. Accordingly, four years later, when Biorn
was dethroned by his people, and driven out of his
kingdom, and a new monarch seated in his place, a
terrible persecution was experienced by the propagators and disciples of the new faith. It is said,
by some writers, that the haughty and overbearing
deportment of the missionaries who had come in,
after Ansgarius left, was a prominent cause of this
outbreak of popular fury.
In the year 860, when Ansgarius returned to




EARLY RELIGIOUS HISTORY OF SWEDEN. 13
Sweden, it was necessary to commence almost anew
the work. He found the king at Birca, and was
once more allowed to preach throughout the land.
It is said that his success in Birca was so great, that
hundreds were baptized in a day. The king gave
all of his influence to the spread of the new doctrine. But the resistance of Paganism was earnest
and long continued; and beyond the immediate
presence of the king and his court, the missionary
met with little success. It was Romanism, rather
than the gospel, which was preached; and the efforts
of the missionaries were directed rather to make
adherents to the Pope than converts to the faith
in Christ. They were the representatives of a
political power, which was gradually extending its
sway, and preparing for the assumption of all the
authority claimed, two centuries later, by Gregory
VII. On the part of some there was indifference,
on the part of others, opposition to their religious
teachings; while the great mass of the people regarded with deep aversion their political mission.
Thus another century rolled on.
At length Eric Arsaell came to the throne in
993.  He embraced with zeal the doctrines of the
missionaries, and favored their work.  He himself
is said to have been baptized at Sigtuna, and his
example was followed by many of the chief men of
the country. He commanded the heathen temples
to be destroyed, the idols to be broken, and made
it a penal offense to offer heathen sacrifices. But
2




14       THE BAPTISTS IN SWEDEN.
the hearts of the people had not yet been reached,
and they were ill prepared for such an open and
violent assault upon their ancient faith and worship. They rose in a popular tumult, and murdered the proselyting king in the year 1001, a fate
which was shared by King Inge half a century later.
Olave Sk6tkonung, who next secured the throne, was
not deterred by the sad fate of his predecessor, from
following the same harsh policy. He sent messengers to England to King Ethelbert, entreating him
to furnish him missionaries for the prosecution
of his work. The Papacy had already gained the
mastery in the British Isles, and the missionaries
who entered Sweden in answer to his appeal were,
like all those that had preceded them, bigoted
priests of Rome. On their arrival they proceeded
to'Upsala, where they gave instructions to the
king, who listened with eager attention to their
words, and was shortly after baptized by Sigfrid, in
a spring that bears his name to the present day.
But, though much effort was made in the following centuries by the emissaries of the Papacy, the
Era of the Reformation found the real religious
condition of the people but little improved. A
corrupt form of Christianity had come to supplant
Paganism, and had nominally succeeded. But the
real planting of the gospel was yet to be accomplished. The priests had striven mainly to gather
wealth and power, and to bind the kingdom to the
support of the Church of Rome. The history of




EARLY RELIGIOUS HISTORY OF SWEDEN. 15
the dignitaries of the Church was a history of wars
and intrigues, as different from the history of the
Apostles of the Lord as darkness is from light.
The language in which a historian speaks of the
reign of King Olave, may justly be applied to the
whole of the period between his baptism, 1001, and
the days of Gustavus Wasa, 1520: "The light of
Christianity, or rather the power of the clergy, was
spreading itself in Sweden." This sentence presents a brief epitome of the religious history of
Sweden for five hundred years.
One remarkable instance, however, of the power
of religious principle occurred to relieve the darkness of the picture of this period. During the
tenth and eleventh centuries, the Scandinavian
Vikings sailed far and near, gathering plunder and
captives. Great numbers of slaves were brought
from Germany, France, and England, into Sweden;
so that the country was filled with them. In 1299
King Birger, son of Magnus Ladaslas I., came to
the throne. The multitude of slaves brought the
slave question before him at an early period in his
reign. And this wise and pacific prince passed a
law which shed lustre on his name and reign. He
prohibited the sale of slaves in Sweden, on the
ground "that it was unjust that Christians should
sell each other, when Christ had made us free at
the price of his own blood." This law indicates, on
the part of the king, some proper understanding of
the principles that underlie the gospel, and some




16       THE BAPTISTS IN SWEDEN.
conscientious desire to carry out the spirit of its
teachings.
But the ignorance of the mass of the people was
necessarily great. It could not be otherwise with
their scanty means of enlightenment. Preaching
never was a prominent part of the work of the
priests of Rome, and their religious worship was
offered in an unknown tongue. It was not till the
year 1441 that a decree was issued requiring that
the Lord's Prayer, the Ave Maria, and the Apostles' Creed should be translated into the mother
tongue, and repeated on Sundays and holidays by
the priests in the churches, for the instruction of
the people. A few years later the Bishop of
Linkaping commanded the clergy of his diocese to
introduce their services by the Lord's Prayer, the
Apostles' Creed, the Ave Maria, the Ten Commandments, and the Seven Works of Mercy. With such
scanty means of instruction, the religious knowledge
possessed by the people must have been exceedingly
limited. And as in other places, so in Sweden, it
was found that "for the soul to be without knowledge it is not good."
A recent historian gives a sad picture of the
morals of the time: "Concerning the general morality of the people, we hear the echo, in 1412when the Council of Arboga was held-of complaints
of the lewdness, rapine, murder, usury, contempt of
penance and the Lord's Supper, and a mock of
religion which satisfied itself with outward forms




EARLY RELIGIOUS HISTORY OF SWEDEN. 17
that sufficiently indicate the spirit of the age. The
judgment so passed is not to be considered as the
ordinary condemnation of the mere casual exceptions to good order. In like manner, the care
which the Swedish church, in the middle ages, gave
to the interests of the Lord, was not calculated to
accomplish the transformation of a heathenish into
a Christian people. Its righteousness of the law
could not restrain and check the natural pride of
the heart, or only so long as compulsion rendered
necessary a specious submission. This compulsion
kept pace with the Papal hierarchy, and necessitated more than once, both nobles and people, with
weapons in their hands, to protect their human and
Christian rights against bishops and priests."*
The author from whom the above is taken, himself a native of Sweden, in high authority, adds one
sentence of strong condemnation upon all that had
yet been done, at the end of the fifteenth century;
"Heathenism, therefore, in fact remained, only
modified by a Christian form of public worship, or
a form of Christian superstition."
After all the efforts made from the days of Ansgarius, till the beginning of the sixteenth centurya period of seven hundred years-such were the
total results. At this latter epoch the Church had
become a powerful political engine; and the people
were awaking to a consciousness that it was a
* Anjou, Ref. in Sweden, p. 50.
2*




18       THE BAPTISTS IN SWEDEN.
grievous burden on the kingdom. The worldliness
and rapacity of the clergy were producing effects
in Sweden, similar to those witnessed in other
countries.
It will be interesting to notice more in detail a
train of circumstances which finally led to the overthrow of the Papacy in Sweden. It will thus
appear how, in the providence of God, evils work
their own cure. A prominent cause of the destruction of the Papal power, was the conduct of the
Archbishop, Gustavus Troll6, whose atrocities exasperated the minds of the people, and whose name,
till this day, is held in execration in his native
land.
In 1513, on the death of Suant Sture, the administrator of Sweden, an election was held by the
Diet, at which two prominent candidates for the
office were put forward. One of these was Eric
Trolle, the father of the young Gustavus,-then a
student at Rome,-the other was Sten Sture, the
son of the former administrator. The clergy were
unanimously in favor of the former, but the senators, the nobles, and the deputies from the provinces
were favorable to the latter. On the 21st of July
he was declared to have been duly elected. It was
in the midst of political troubles that he entered on
the duties of his office. Christian II. of Denmark,
was pressing his claims to the throne of Sweden,
and drew to his aid the clergy, who ordinarily took




EARLY RELIGIOUS HISTORY OF SWEDEN. 19
the part of the Danes in their struggles for the
supremacy in Sweden.
Soon after his election, Stur6 had consented to
the withdrawal of the aged Archbishop, and to the
election of Gustavus Troll6 in his place. This was
regarded as a compromise, a sort of compensation
to the house of Trolle for the defeat of Eric. No
sooner, however, had Gustavus, after his consecration at Rome, returned to his native country, than
he settled himself at Upsala without calling on the
Administrator at Stockholm. Here he commenced
systematic efforts for the overthrow of Sturd, and
the establishment of the power of Christian the
Dane. He was, from the first, preparing the elements of a civil war. He fortified himself in his
castle of Stecka, and prepared to wield all of his
power for the benefit of Christian. He endeavored
to induce the King of Denmark to enter Sweden,
and promised that the Governors of the fortresses
of Stockholm and Nyk6ping would open their gates
to him. Sturd in the mean time adroitly drew from
Arcimbold, the Papal Legate, all that he knew of
the secret policy of the Archbishop, and proceeded
at once to action. He arrested the Governors of
Stockholm and Nyk6ping, and besieged Troll8 in his
castle, which he finally captured. In conjunction
with the Diet, he took active measures which finally
resulted in the deposition of Trolle from the Archbishopric, and in the demolition of his fortress




20       THE BAPTISTS IN SWEDEN.
of Stecka, and, it is said, in his own confinement in
the castle of Westeras. Indeed, the people were
so highly exasperated by his treachery and insolence, that they were with difficulty restrained from
putting the hated prelate to death.
In the mean time Christian, at different times,
invaded Sweden with a large force; but was constantly repulsed. At length, in 1519, another army
under the command of Otho Krumpen, one of his
generals, entered Sweden. Sture went out to meet
him; and joined in battle with the invaders. In
the heat of the conflict he was mortally wounded
by a cannon ball, and was carried to Strengness,
where he shortly after expired. The people were
thus left at this critical juncture without a leader.
The nobles proposed to elect a new administrator;
but the clergy took every means to prevent an
election. They wished to prolong the period of
weakness and uncertainty. In the mean time the
deposed Archbishop came forth from his hidingplace, and boldly assumed once more his office. He
plotted and planned until he succeeded in securing
a Diet to meet his wishes. This packed Diet met
and proceeded to choose Christian of Denmark as
King.  Christian, however, was not satisfied with
an election in this form. He therefore convened
the Prelates and Senators at Stockholm, and demanded his recognition as their lawful hereditary
monarch —a demand which was subsequently made




EARLY RELIGIOUS HISTORY OF SWEDEN. 21
to the deputies of the people also. By both bodies
the demand was conceded.*
Great preparations were made for his coronation,
which took place a few days later, in the cathedral
at Stockholm. On this occasion Gustavus Trolle
officiated. No sooner was the government thus
placed in the hands of Christian, than a cruel plot
was formed by him and his advisers against the
prominent men of Sweden.  In order to guard
against any further difficulty with the nobles of the
land who had been unfriendly to Christian, Diedrich Slagheck, one of his ministers, recommended
their indiscriminate slaughter. Desiring to accomplish his end with some pretext of law, Christian
called to his aid his willing tool, Gustavus Troll6.
The Archbishop readily consented to bear his part
in the disgraceful transaction.  He appeared as
public accuser.  In presence of the people he
charged the nobles with having illegally deposed
him from the Archbishopric, and with sundry affronts offered to certain of his clergy; and then
demanded of the King their speedy punishment.
As encouragement to the King, he assured him
that by this act "he would draw down a recompense from God and the universal praise of Christendom." The King appointed a tribunal of ecclesiastics devoted to his wishes, who, of course, pronounced the judgment before decreed by him. The
* Mallet, Histoire do Dannemarck, tom. vi. p. 468.




22        THE BAPTISTS IN SWEDEN.
Bishop of Strengness, the Bishop of Scara, Senators, noblemen and citizens, were led out as felons and traitors to the scaffold.  Their bodies,
to the number of ninety-four, were heaped around
the scaffold, and the place of execution was overflowed with their blood. This gross outrage has
left an indelible mark upon the hearts of the Swedish people. It was one of the prominent means by
which the doom of the Papacy was sealed in that
kingdom.
In the following year-1521-Gustavus Wasa,
whose father, Eric Wasa, was among the number
of the slain, raised the standard of revolution in
Dalecarlia. It was a struggle both against the
Dani'jh King and the Romish prelate. Certain it
is, that political considerations alone would amply
have justified him, in the day of his triumph, in
rooting out the power of the Papal hierarchy. His
triumph, after a brief but severe contest, was the
end of the Danish dominion and of the Papal
supremacy in Sweden. The power of the priesthood was steadily, systematically weakened. Gustavus Wasa was resolved that the power of the
priest should no longer come into conflict with the
interests of the King. Several letters passed between him and Pope Adrian VI., who had succeeded to Leo X. The King assures the Pope
that he was ready to respect all the privileges of
the church, "if only the Apostolic See would appoint such bishops as were content with their limits




EARLY RELIGIOUS HISTORY OF SWEDEN. 23
and had a care for peace and harmony among the
King's subjects-such as so vindicated the privileges of the church that they did no harm to the
crown."
The Pope had demanded the restoration of the
odious Troll6 to his ecclesiastical dignities, and was
unwilling to make any terms unlessi that point
was gained. Gustavus replied indignantly to the
demand. "He was surprised that the Apostolic
See takes this bishop, the foremost cooperator in the
godless murder of nobles and bishops, under its protection, and wishes again to place him on the pinnacle of the Swedish Church, whose liberties he has
thrown to the ground." " It were a grief to us,"
he adds, "that the Apostolic See could not avenge
the murder of the bishops. But still less can we
endure that this archbishop should return to Sweden, who is not only unworthy of the priesthood but
of life itself." His language next rises to the dignity of solemn protest, and when Gustavus Wasa
used such words they were full of meaning. "We
acknowledge ourselves to hold in such high reverence the holy Roman Church, that we would willingly offer our blood and life for it; but this act
of severity which threatens our commonwealth with
such disasters we shall endeavor to arrest, with our
blood if so required, and will show, if it be necessary, in the face of all Christian princes, how justifiably we have resisted such an outrage." He concludes by courteously intimating that, if the Pope




24       THE BAPTISTS IN SWEDEN.
does not recede from his demand, he will dismiss
his Legate from the kingdom " in order to announce,
in that manner, as a consequence of the tardiness
of the Apostolic See, the Swedish Church shall be
reformed by our royal authority; * * * since
it is altogether necessary, and the sooner the better,
that a reformation should take place in her spiritual and temporal condition."*
It would not seem that a prince so bold and plain
spoken could long remain in subjection to the Papal
yoke. The work of separation went steadily forward.  The New Testament was translated; the
discussion of its truths continued, at least among
the clergy; the Scriptures were coming to be regarded as the final appeal in all religious inquiry;
the foundations of the Roman Catholic system were
thus gradually undermined.
At the Diet of Westeras, in the year 1527, Protestantism was virtually established; the bishops
were stripped of their pomp, the churches of their
immense estates, and an open way was left for the
preaching of the gospel.  The King, in his opening
address, stated that he " together with many learned
men, both within and without the land, had become
convinced that the crown, nobles and people, were
in many ways cheated and oppressed by the men of
the church, who raised themselves to be masters,
humiliated the princes, nobles, and people of the
* Anjou, p. 95.




EARLY RELIGIOUS HISTORY OF SWEDEN. 25
country, and by their own self-devised forms of
worship, by mortgages, sales, and other contrivances, heaped up riches so that the Crown and
nobles had scarce a third part of what the priests,
monks, churches, and cloisters had. " It is estimated
that nearly twenty thousand farms and homesteads
were taken from the Church, and restored to the
heirs of the donors, transferred to the Crown, or
appropriated to charitable purposes.
The work in Sweden was a reformation rather
than a revolution, and advanced by gradual steps.
The Papal party struggled long for their privileges. The Jesuits labored hard to restore the
ancient order, and at one time with a fair prospect
of success. But at length, on the 25th of February, 1593, the Council of TUpsala met at the call
of Charles, Duke of Sudermania, acting Regent
during the absence of King Sigismund.  The
Council declared that the confession of the Swedish Church consisted of the Holy Scriptures, the
Apostles', the Nicene and the Athanasian Creeds,
and the Augsburg Confession. All of the Council
arose and declared that they would abide by this
Confession, and be ready for it to stake their lives
and blood. On this, the President of the Council,
Nicolaus Olai Bothniensis, exclaimed with a loud
voice: "Now is Sweden become one man, and we
have all one Lord and one God.'
Thus was completed, for the Swedish people, one
of the chapters of their religious history.
3




CHAPTER II.
SWEDEN SINCE THE REFORMATION.
THE Reformation in Sweden was an external
work, proceeding rather from the policy of kings
and nobles, than from the religious convictions of
the people. It resembled rather the Reformation
in England than that in Germany. And hence in
both countries the changes in the organization of
the Church were as slight as possible. In both, the
prelatical power was retained.  The work was
wrought without any deep religious feeling among
the mass of the people; and that same comparative
indifference would seem to have continued for more
than two centuries.
In devotion to the external form of religion, the
country has not been wanting. Sweden has rendered good service to the cause of Protestantism
in Europe in its hour of need. She can point
with pride to the bold daring of Gustavus Adolphus, the champion of Protestantism, when the
armies of the Papacy were seeking to crush out
the Reformation. His bold achievements, and his
death on the field of Lutzen, must ever occupy a
prominent place in the external history of Protest(26)




SWEDEN SINCE THE REFORMATION.  27
autism. Yet notwithstanding all of the service rendered to the cause of the Reformation, the people
were comparatively indifferent to the spiritual claims
of the gospel. The usual consequences of the union
of Church and State were experienced in Sweden, as
we shall see after a brief glance at the organization
of the Church.
The Lutheran Church, which was established by
law in Sweden, differs in its organization from that
in Germany.  It is governed by diocesan bishops,
of whom there are twelve, including the Bishop of
Upsala, who is Archbishop of Sweden. He does
not exercise, however, any metropolitan power over
the other bishops; he is merely first among equals.
He presides over the House of Clergy in the Diet,
and consecrates the other bishops, except when
that right, for special reasons, is transferred to one
of the others.
To each separate congregation there belongs a
Consistory or parish council, composed of the pastor
of the church, who acts as president, his assistant
ministers, if he have such, and not less than four,
and not more than eight, respectable inhabitants.
This Consistory has power over a number of cases
in the congregation, such as immorality, non-attendance on public worship, or the communion, matrimonial discord, and like offenses. It is also this
council in whose hands has recently been placed
the power to prevent conventicles.
There is also a diocesan Consistory composed of




28       THE BAPTISTS IN SWEDEN.
the bishop and his provost, and other prominent
men, a majority of whom must be of the clergy.
They have the right to try matrimonial causes, and
the offenses of the clergy, subject to an appeal to
the civil power.
The king and the royal house, the officers of
government, and members of the Diet, must all belong to the Established Church.  The State and the
Church are inseparably connected. The possession
of many civil rights belongs only to members of the
Church. The rite of marriage can only be celebrated by the clergy of the State Church, and only
to those who are in her communion. The right
to give evidence in a court of justice is forfeited,
unless the witness has taken the communion within
the year preceding. A certificate of communion
is demanded of laborers and of servant-maids, in
order to secure a place.
"The Lutheran Church of Sweden," says Dr.
Edward Steane,* "is, perhaps, the most despotic
ecclesiastical body in existence, not excepting even
the Papacy. It binds its members to absolute and
unreasoning submission, and is intolerant of the
action of conscience without its pale and within.
And its power is as ubiquitous as it is dominant.
It follows a man into all the circumstances and
relations of life, and leaves him a free agent
nowhere. The youth cannot be apprenticed, the
* Evangelical Christendom, Oct. 1858.




SWEDEN SINCE THE REFORMATION.   29
young man cannot set up in trade, the citizen
cannot become a member of any secular society as
a trade, corporation, or city guild, a maid-servant
even cannot change her domestic service without
the permission of the clergy. Under heavy civil
penalties, every infant must be baptized at the
Lutheran font. Every child at the prescribed age
must be confirmed, and every confirmed person
must at least once in the year take the sacrament.
A parishioner may not change his residence into
another parish without the clergyman's permit;
two parishioners of different parishes may not
intermarry, if either of the two clergymen refuses
a certificate; in short, there is literally almost
nothing in secalar life or domestic, as well as religious, which a Swede is free to perform without
an interference of some sort from his Church. A
crime is committed if any other person than a
clergyman ventures to expound the Scriptures, or
if a number of persons meet among themselves for
reading and prayer; and if this should be done on
the Sunday, the law convicts them of a double
offense. Not that such meetings do not take
place, or that laymen, in some instances, at least,
do not make known the way of life; but these
things are done at the peril of the parties, who, in
many cases, have been severely punished."
A Lutheran pastor in the province of Smiiland
unfolded to Mr. Brace the Swedish theory of
Church and State, and the subsequent conversation
3*




30        THE BAPTISTS IN SWEDEN.
brought out distinctly one of the evils of the
system:
"' The State commences as a Christian State. It
demands that all its members shall be Christians.
For this purpose, it exacts that all who wish to
be citizens shall pass through the outward rites of
our holy religion. Every one. must be baptized.
Then, for the same reason, it requires that every
one shall be instructed and approved by the pastor,
and confirmed in Christian doctrine. If he cannot
show the evidence of this instruction, his Schein,
(confirmation papers), he is presumed not to be
worthy of the privileges of citizenship. You see
our stand-point?'
"' But do you not see,' said I,'that you gain no
real Christianity by this? You get outward ceremonies and conforming —that is all. And more,
you are far more liable to cultivate hypocrisy than
true faith. I should expect a Church, under such
a system, to be lifeless.'
"'Ach! Sie haben recht I You are right.  Our
beloved Zion is almost todt (dead) now. But that
is the result of other causes. In this system which
you deplore, we at least gain that every man and
woman and child shall be instructed in the principles of our holy religion.'
"' I would not discuss here the subject of public
instruction in religion,' I answered;'but in our
view, the partaking of the Lord's Supper is a testimony of certain states of the heart with which




SWEDEN SINCE THE REFORMATION.   31
law can have nothing to do. To enforce it under
civil penalties, is to command the faith of the heart,
which cannot in its own nature be subject to law.'
"' Es ist ganz recht I It is quite right i" burst in
one of our party, Herr T., a very generous, impulsive young man.'The Herr Americaner has hit
it. I confess to the Herr Doctor (the Pastor), I
suffer from this every year. The Herr Doctor will
remember that I was confirmed before I could
really understand these doctrinal problems.  Now,
it is the larw that I must attend public Communion
once at least a year. But I cannot. I do not
care for it. I do not believe all the words which
are said to me there; and yet I must. If I should
stay away, that infamous N-:     would inform
against me, and I might lose my business, and be
fined heavily. Is that right, Herr Doctor? I am
a hypocrite I'
"The doctor was perplexed,... but for the
time he took refuge in the easy assertion that the
Herr T. should try to make the blessed Abendsmal
(Communion Supper) reality and nourishment to
himself, and then the yoke would be easy and the
burden light."*
Let us now consider more fully the condition of
the Church as delineated by different authorities.
One who had special opportunity for learning its
real condition, says: "It is difficult to exhibit the
* The Norse Folk, p. 378.




32'      THE BAPTISTS IN SWEDEN.
disparity in Sweden between the religious appearance and the reality, without giving offense to
those who consider religion to consist in orthodoxy,
profession, and church order. In general it may
be said that religion is considered rather an ecclesiastical than a personal matter, and is confined
within the doors of the sanctuary, to be solemnly
assumed on entering there, and left behind when
the threshold is crossed at the close of the
services. "*
Dr. Kriimmacher, of Berlin, who has long been
familiar with its history and condition, is said to
have described the Swedish Church as an "icepalace"-beautiful, glittering, but cold. A traveler
in Sweden, accustomed to the religious associations of Scotland, says: "The clergy and the
people appear to me to view Christianity altogether in a different light from that in which we
view it.  It is a different species of religion here.
This is a subject on which I give my impressions
with reluctance from the difficulty of explaining
them. The Swedish clergy are, beyond doubt, a
highly-educated body of theologians. The people
also are educated, up to a certain point; which is,
that of being able to read, and give proof of understanding the Church Catechism so well as to be
entitled to Confirmation, and to be received as
communicants. Here the working of the establish* Rev. Geo. Scott.




SWEDEN SINCE THE REFORMATION.  33
ment on the people seems to stop. A careful attendance upon all the ceremonies of the Church;
the saints' days, or prayer days, or church festival
days; the high mass; the forms of baptisms, christenings, sacraments, funerals; the decorations of
the church' and altar, and of the priests' robes; the
Easter offerings, Christmas offerings, and such observances, appear to stand in the place of all mental exertion or application, on their part, in religious matters, after they have once, if I may use
the expression without offense, taken out their
diploma as Christians by the rite of Confirmation,
and by receiving their first Communion. Religion
seems to rest here. "*
An extract from another more recent traveler
will give some idea of the manner in which the
Catechism is learned.
"He visited the school, [in a manufacturing
district in the West of Sweden].  There were
fifty-three scholars in it, with a rather stupid-looking old man as teacher. All the children were
bawling out their Catechism together, evidently
with no more idea what the sacred words meant
than if they had been Indian incantations. And
this is what the Swedes everywhere call'teaching
religion.'"
"As we went out, the Englishman [employed in
the mills] said:'You see it haint here just as it
* Laing's Tour in Sweden, p. 248.




34       THE BAPTISTS IN SWEDEN
is in our countries. They don't know much about
all that; but they have to be Confirmed, helse they
couldn't be citizens or any thing else, and they
goes into the Sacrament as a sort of business, you
know. Perhaps some of'em really feels it, poor
creatures I but I don't think the most of them cares
or knows much about it. They leaves it to the
parsons.' "*
" He visited another school in company with the
gentleman who had established it for the children
of the peasants.
"' The truth is, Herr B.,' he said,' I was driven
into that school by the stupidity of the clergy.
We had too much catechism in their school.'
"I told him  my own observations confirmed
what he had said.  Everywhere I found a mechanical drilling in the words of theology, and
certain dry facts of Biblical or Jewish history;
and this was dignified by the name of teaching religion, though it evidently had no more connection
with religion than with topography.
"'Do you not meet with much opposition from
the clergy?' we asked.
" He replied that he did. Some cried' Infidel I'
Still he was determined to carry the thing through.
If the people were ever to be enlightened, the
schools must be a little more in harmony with the
times. The priests seemed to think nothing was
* Brace's Norse Folk, p. 219.




SWEDEN SINCE THE REFORMATION.  35
for a moment to be compared with their catechisations. "*
The general impression which is left on the
mind of travelers in regard to the working of the
church system, may be seen from the following extracts.
"In no country," says Laing, "are the exterior
forms and decencies of public worship better attended to. The churches are substantial, and not
merely well kept up, but even decorated inside and
outside; and there is a kind of competition between parishes for erecting elegant structures for
public worship. The clergy are fairly endowed,
well lodged, and in general on good terms with
*their flocks; they are also well-educated men, and
form a body of great power in the state, the Chamber of Clergy being one of the constituent parts
of the Diet. Yet, with all these exterior signs of
a religious state of the public mind, and with all
the means of a powerful Church Establishment, unopposed by sect or schism, to make it religious, it
is evident from the official returns of crime, that in
no Christian community has religion less influence
on the state of morals.  The just inference is, that
no spirit truly religious has ever been generally
kindled in this country." t
Mr. Brace, alluding to the same subject, introduces the opinion of some of the nobility of Swe* Norse Folk, p. 232.     t Laing, p. 125.




36        THE BAPTISTS TN SWEDEN.
den, who may be supposed to have a fair opportunity of forming a correct judgment.
"In our conversation we spoke of the clergy,
and I found the same serious dissatisfaction with
them here as everywhere. The Count thought that
the support of the clergyman should come from the
State, and then he would not be falling into those
eternal bickerings with his people for every dollar
of his stipend. It appears he is entitled to certain
pro rata portions of the produce of his parishioners, and also expects gifts to a large amount; so
that from this man he claims his one-tenth of corn,
from  that his ole-sixteenth of barley, from another his tWo chickens, or leg of mutton, or eggs,
or flax. Where there is love to the pastor, these
all come in gladly and easily; but where there is
not, he must be continually on the look-out, lest he
lose something.  When a poor creature comes,
inquiring what he shall do to be saved, his first
thought may be,'You owe me seven bushels of
rye!' or,' I-ave you paid in your proportion of
mutton yet?' and he must follow up each of these
little perquisites, or he would lose the major part
of his salary.
"' Monsieur B.!' said the Count, very gravely,'there is a thirst in the hearts of the people for true
religion, and they cannot satisfy it with such
teachers.' "*
* Norse Polk, p. 322.




SWEDEN SINCE THE REFORMATION.  37
This dissatisfaction with their religious teachers
Mr. Brace found almost universal among the middle
and upper classes. Such remarks as the following
show the state of feeling. " But these men-they
have no belief I It is an affair of the pocket. Look
at Dr. S., at A. He is known for an infidel, and
says openly the Bible is a myth, but still preaches
and gets his tithes.  Our pastor here is nothing
but a genial gentleman. He has his 12,000 riks
($3,000) a-year, and that is all he cares about.  He
knows no more about the spiritual matters of his
people, than if he were a thousand miles away."*
At different periods, however, in the course of
the last two centuries, God has raised up men possessed of a zeal for the truth, who have stood like
the prophets of old to protest against the ungodliness of priests and people, and to call both alike to
the real service of God. And, like the prophets of
old, they have uniformly been the subjects of bitter
persecution. The Swedish clergy could not brook
the earnest rebukes of zealous reformers; and
means of persecution will not be long wanting
where the spirit of persecution exists. The Council at TJpsala had decreed that the Confession of
Augsburg was the only recognized religion of Sweden,-that no other form of faith or worship than
the Lutheran should be allowed to establish itself
* Norse Folk, p. 318.
4




38       THE BAPTISTS IN SWEDEN.
in the kingdom,-that the professors of other modes
of faith should not be permitted to hold any public
meetings in houses or elsewhere; and they threatened confiscation of goods and banishment from the
country, to those convicted of holding such meetings, or of speaking injuriously of the religion of
the land. With such a decree in full force, the
means of crushing all dissent were always at hand.
Almost a century later, Laurentius Ullstadius,
a man of piety and zeal, was aroused to effort by
the condition of the Church and the people, and he
preached with much power and effect in Stockholm.
Such a breaking of the long repose of the Swedish
church was intolerable. The voice of the reformer
must be hushed. The clergy could easily makeit
appear that the stern condemnation of impiety and
formalism which he uttered was speaking injuriously of the religion of the land. He was accused
of sacrilege and other crimes, condemned, and sentenced to imprisonment and hard labor for life. For
thirty long years, with the faith and patience of the
martyrs of old, he endured the rigors of his punishment, until, on the accession of Ulrika Eleonora, a
general amnesty was proclaimed and he was liberated. The friends of his youth gone, a stranger in
his own land and in his own city, he was sent out
thus in his old age a homeless wanderer. iHe
craved the simple boon of being permitted to inhabit
till the end of life his prison cell. It was granted;




SWEDEN SINCE THE REFORMATION.  39
and there the old servant of God, after a few more
years, died, in 1732.
In the year 1723, Eric Tollstadius, a young
preacher from the country, was stirred up by the
sermon of a dignitary of the Church, in which vital,
active piety was grossly abused, to appear as the
champion of a spiritual Christianity. On the next
Lord's Day, from the same pulpit, he preached to
the people of Stockholm the pure Gospel. He was
speedily summoned before the Consistory of the
church to account for his grave offense. After
tedious examinations, he finally appealed to the
Diet, by which body he was declared innocent of
any ecclesiastical fault. Here the State repressed
the persecuting spirit of the Church. Tollstadius,
however, was full of fire and zeal; he had been
appointed, soon after his first sermon in reply to
the bishop, to a church in Stockholm. He was in
high fame with the people.  "The grace of God
which was kindled in him increased day by day.
Thousands assembled from all parts of the capital
to hear him. The multitude flocked together as if
there had been a fire. But indeed there was a fire
-oh, a blessed fire-for which many that were inflamed by it, and thus became burning lights, will
forever and ever sing praises to the Lamb of God!"
Such is the testimony of his biographer, who had
the opportunity of knowing him and seeing what
he describes. It was not possible for the Church to
crush such a man, whom the people, with many of




40       THE BAPTISTS IN SWEDEN.
the noblemen, upheld. But they vexed and harassed him with complaints and processes until the
day of his death.
But while there have not been wanting, from time
to time, men who have been possessed of like spirit
with those above mentioned, there has been at no
period a deep and wide-spread religious interest.
The great mass of the people were left to regard religion as a formal service, for Sundays and holidays.
Among the instruments whom God has raised up
for the spread of the Gospel in Sweden, was the
Rev. George Scott, a Wesleyan missionary, who was
permitted to labor as an English pastor in Stockholm. He commenced his labors in 1830, and met
with a very marked success. The year after his
first settlement, he began to preach the Gospel in
the Swedish tongue, and this drew great crowds to
hear him. He mastered the language thoroughly,
and used the voice, the press, and the pen, for the
promotion of the cause of Christ in Sweden. For
twelve years he was instant, in season and out of
season, in the prosecution of his work. During the
latter part of his sojourn, however, the opposition
to him and to his work was assuming a more decided
character. In 1838, when an effort was made to
raise a more commodious house, in order to accommodate the crowds that were gathering to hear
him, he applied to the Government for an Order in
Council to secure the property.  For ten months,




SWEDEN SINCE THE REFORMATION. 41
it is said, that the application was resisted by the
Consistory of Stockholm, which wished to prohibit
him from preaching in the Swedish language. But
their efforts were unsuccessful. The king was far
more liberal than the clergy.
At length in 1841-42, the spirit of persecution
sought other means for the accomplishment of its
object. No legal pretext could be found to drive
him off; but a series of petty annoyances, increasing in boldness and bitterness, from day to day,
might secure the desired result. Their seasons of
worship were disturbed by a lewd rabble, like that
which finally compelled the Apostle Paul to leave
Thessalonica; threatening letters were sent; caricatures flaunted in the shop windows; abuse was
heaped on him in the daily press; he was insulted
and spit upon when passing to and fro in the
streets; a play was got up, in which a character,
designed for Mr. Scott, was found guilty of grave
crimes, the actor who performed that part having
visited the chapel that he might be able to mimic
the tones and manner of the preacher.
These means of persecution failing of their object, a riot was the last resort; and this following
hard upon the previous hostile demonstrations,
produced its ordinary effect. The government
could find no legal grounds for proceeding against
Mr. Scott; but it was becoming exceedingly troublesome to do battle with a host in defense of one
man, and he a foreigner too.  The end may be
4*




42       THE BAPTISTS IN SWEDEN.
easily predicted. The persistent rabble had it according to their own will, or it may be, according
to the will of those who wielded them as tools for
the accomplishment of their own ends. The missionary had violated no law, but his services had
been the occasion of great commotion. Therefore
they must be discontinued. This decree was announced in March, 1842. It must be noticed, too,
that Mr. Scott did not set up his own ecclesiastical
polity in Sweden, that is, did not gather converts
into Methodist churches. His offense was seeking
to diffuse the knowledge of the gospel, and to
bring men to trust in Christ.
The removal of Mr. Scott, nevertheless, did not
check the spread of the work in various parts of
the kingdom. A great impulse had been given,
and the movement did not cease when he was compelled to leave. The Scriptures were eagerly
sought after and read by numbers of the people.
Readers, or Lasarne, as they are called, went to
and fro, merely repeating the words of the sacred
Scriptures, with a few brief words of explanation,
and their labors have been productive of great results. The Lord has remarkably testified to the
power of his own word. It is said that persons in
some of the more sparsely settled regions of the
north will travel many-in one case fifty-miles to
attend these services, consisting merely of the reading of the Scriptures, with a few words of running
comment and a closing prayer.




SWEDEN SINCE THE REFORMATION.  43
In Lapland a remarkable work has been going
on, principally through the instrumentality of
Lars Levi Laestadius, who was himself first led to
understand the love of God in Christ Jesus our
Lord, and then to speak of that love to others.
The Lapps had been long noted for their drunkenness and lewdness.  Under his ministrations the
work spread far and wide, and a great moral change
has come over the people. Mr. Brace, in his trip
to Lapland, found the people cherishing a deep
reverence for Laestadius, who died in 1841. He
made inquiries in order to ascertain the character
of the work that had been going on. One of his
conversations with an old Lapland chief is full of
interest:
"' Is there any fear of demons or evil spirits now
among your people?"
"'No, except with the poorest persons. We believe. in the redemption through Christ. We do
not care for any thing else."
" Is there much drinking in your tribe?"
" No, none. We never drink now. The Spirit
of God has been among us."
At the close of the conversation, the old chief
turned to Mr. Brace with the inquiry,
" Does the gentleman believe in the baptism of
children?"
It appears that there has been, in this work which
has been going on, a seeking for what the Scriptures
teach, and that among the Lapps there are many




44       THE BAPTISTS IN SWEDEN.
who do not find the baptism of infants taught or
enjoined in the sacred books.
One of the features which characterize the recent
work in Sweden is the spirit of inquiry that has
been awakened. The long stagnation of intellect
would seem to be breaking up. A writer some
years since, in the Edinburgh Review, endeavored
to account for the low moral condition of the people
of Sweden, by the want of a spirit of inquiry among
them.  "The power of a priesthood being in the
inverse ratio to the spirit of inquiry among the
people, such a spirit is checked and discouraged by
all means short of active persecution.  No offices
being open to those who do not take the Sacrament, and offices being numerous, and, in a poor
country, much coveted, an unreasoning conformity
is produced. Few inquire at the risk of temporal
loss."*  But now  there is a spirit of inquiry
aroused. People are now daring to think for
themselves. In Sweden, as in every country where
a true reformation begins, the people are led to
the Scriptures.  And in proportion as the reformation is deep and pervading, will it bring every
religious doctrine and custom to the test of that
all-sufficient rule of faith and practice.  In various
parts of Sweden the validity of the baptism of infants has been spontaneously questioned.  Under
the guidance of the Scriptures, many are rejecting
- Ed. Rev. July, 1839.




SWEDEN SINCE THE REFORMATION.  45
infant baptism, and seeking the true scriptural baptism-the baptism of believers —as the subsequent
narrative will show. It augurs well for the ultimate results of this first popular religious movement
in Sweden, that the people are approximating to
the true Protestant doctrine: The Bible, the Bible
alone the religion of Protestants I




CHAPTER III
THE SWEDISH DIET.
THE Government of Sweden is a limited monarchy. The representative system has been in existence from the earliest ages. The Ricksdag, or
Diet, consists of four houses, the nobles, the clergy,
the burgers or citizens, and the bonders or peasants.
The House of Nobles consists of three ranks, the
counts and barons, knights, and the gentlemenwho, though with no title, are yet by letters-patent
ranked among the nobility. The right of representation belongs to the head or senior member of
each noble family, and passes by inheritance.  The
hereditary representative, however, may waive his
right in favor of some younger member of his own
or of another family. There are about fifteen hundred noble families in the kingdom, though only
four or five hundred are represented in the Diet.
The House of Clergy consists of the archbishop
and all the bishops, eleven in number-the pastors
of the Cathedral at Stockholm, and representatives chosen from the pastors and inferior clergy.
(46)




THE SWEDISH DIET.             47
The whole number of the clergy is about twentyseven hundred, and the total number of members
of the house sixty-two.
The House of Burgers or citizens is chosen by
all those who are members of guilds or handicrafts in the cities and towns, or who belong to
the magistracy. This house has fifty-six members,
representing about fourteen thousand voters, more
than three times the number represented in the
other two houses.
The House of Bonders or peasants comprises
one hundred and eleven members, who are the representatives of two and a quarter millions of the
population. These peasants are, as a class, rapidly growing in wealth and social influence. They
are buying up large quantities of the land owned
by the nobles, and are also establishing large and
lucrative manufactories of various kinds.
In the Diet, the king or members of any house
may make propositions, which are discussed by the
other houses, and passed or rejected.   Three
houses must vote in favor of a bill in order to its
final passage; and in case of reform bills, making
fundamental changes in the constitution, the whole
four houses must concur. And even then the king
has an absolute veto. When the houses are divided, two and two, the measure is lost, except in
case of financial bills, which are then referred to a
special committee of eighteen from each house,
whose vote is decisive.




48       THE BAPTISTS IN SWEDEN.
There is a large class of the citizens, numbering
about a million of persons, who have no right of
representation whatever. Many of these are men
of superior intelligence, of wealth, and great social
influence.  In this class are embraced most of the
members of the professions of law and medicineliterary men, the officers of the army and navy,
and those persons employed in the coast service,
excepting such as belong to one of the four recognized classes.  It seems strange that such a
body of citizens, so well qualified, apparently, to
bear their share in the work of legislation, with
honor to themselves and advantage to their country,-should be thus denied the right of representation.
" Such a wretched arrangement," said one of the
nobility to Mr. Brace; "the men of property and
intelligence shut out, and the clod-breakers voting.
There ought to be a law admitting all to suffrage,
in some one class, who own land. It is just as
stupid in the cities. There is Doctor S., and Professor N.,-you know them,-they cannot vote because they are not burgers, citizens, or members of
a guild. It is a slow world here."*
In regard to the working of the cumbersome
Diet, there is a widely-spread dissatisfaction.  It is
so exceedingly difficult to secure the passage of even
a simple law. And to expect a thorough reform
-* Norse Folk, p. 310.




THE SWEDISH DIET.             49
in legislation seems almost hopeless. The concurrence of all the houses is necessary, and then the
king may veto the bill, as he did in 1851, when the
whole of the houses passed a bill giving to the
House of Bonders the right to elect their own secretary. At present, both president and secretary
are appointed by the king.
The nobleman above referred to said: "Many
of us are in favor of doing away with the whole
system of the four houses, and having a simple
parliament of two houses. It takes an age for
any liberal bill to get through. The parsons like
one thing and the bonders another; and the citizens and nobles are against them both, perhaps.
The conservatives with us are the peasants and the
clergy.  These parsons lead the bonders by the
nose. "
This system has been a great hindrance in the
repeated efforts to secure religious liberty in Sweden. The operation of the unwieldy system may
be seen in the case of the Diet of 1856.
At that Diet King Oscar proposed the abrogation of the punishment of banishment for apostacy-that is, for leaving the State Church. He
also recommended the suppression of the conventicle acts, which prevent meetings for religious worship except under the direction of the Lutheran
clergy.
The suggestions of the king were referred to the
Law Committee, which reported to the four houses
5




50       THE BAPTISTS IN SWEDEN.
a bill differing from his propositions. The new
bill contained four specifications. The first, instead
of abolishing banishment, provided that this should
be the only punishment for apostacy, and that the
goods of the condemned should not be confiscated
as formerly. The second directed that the conventicle laws should be abrogated.  The third conceded to Lutherans the right to receive baptism
and the Lord's Supper, from the hands of other
ministers than those of their own parish church.
The fourth allowed those who desired it to use an
older, instead of the later, modified form, in administering the ordinances of baptism and the Lord's
Supper.
The houses could not agree. The nobles recommitted the first and second, and approved the
others. The clergy recommitted the first two, and
rejected the third and fourth. The burgers approved of the king's proposal, and rejected the
whole of the new bill by a vote of thirty-four to
eleven. While the bonders, by a vote of sixty-nine
to twenty-one, rejected his proposals. Of course
these measures failed. They were not all that was
desired, and were open to many objections. Yet
it was a step in the right direction.
The action of the Diet was severely commented
on by the Swedish press.
"The house of peers has in this question gained
fresh laurels of the equivocal kind, of which it has
reaped more during this Diet than during any of




THE SWEDISH DIET.             51
the more immediate preceding ones.
The House of Peers formerly piqued themselves in
opposing the encroachments of the executive on
the liberty of the nation; they now never offer
any energetic resistance to the government, but
when it in some measure comes forward to promote the interests of public freedom.
" From the priesthood-we mean from their representatives in the Diet —nothing is expected. Experience has sufficiently shown, and not least clearly
in the present question, that this House is the most
obstinate opponent of every advance in liberty,
humanity, and civilization.
" The House of Citizens has, in this matter, as in
so many others, shown itself the only estate which
earnestly and consistently embraces the interests of
liberty and humanity.
" In the House of Peasants, most of the speakers
were heard to declare that, for their own parts,
they entertained no objection to the adoption of
the royal bill; but that they considered they ought
to yield to the unfounded apprehensions prevalent amongst a part of the population. We cannot
but highly disapprove of this idea of representative
duty-not to follow our convictions, but to be
guided by what we ourselves regard as errors and
prejudices. "
Great difficulty must be experienced in securing
from the House of Clergy their sanction to any act
that looks to the curtailment of their power or




52        THE BAPTISTS IN SWEDEN.
privileges; and, as they have such influence in the
House of Peasants, the wisest measure may be ex
pected to fail in a Diet constituted as that of Sweden is. There is, however, hope for the future.
The triumphs of liberty of conscience have always
been slowly won. A Swedish journalist, in alluding to a previous defeat, like that recorded above,
says:
"Although this Parliament thus causes Sweden
still to remain under the yoke of oppression of conscience, and with its persecuting laws to stand alone
among the Protestant nations, the time has nevertheless come when a conviction of the necessity of
change is beginning to prevail.  The voice of
astonishment, sorrow, and abhorrence, which arises
from our Protestant brethren in other lands, on
being informed of Sweden's legal way of defending
the pure doctrine, will not be in vain, but will, in
some measure, help to open the eyes of our people.
Every new instance of persecutlion is a nail in the
coffin of this intolerance, which, as we hope, will
before long be ready for burial."
The same writer, in referring to the continuance
of the old conventicle law, employs strong language,
and puts the case in such a light that some, at
least, must see the necessity of reform.
" For the next three years it will be regarded in
Sweden as a crime-sometimes incurring banishment-that Christians assemble in private houses
for edification in their most holy faith. It matters




THE SWEDISH DIET.             53
not that all is conducted with decency and propriety, or that every thing which is spoken or sung
is entirely orthodox; nay, the very same men who
would be regarded as exempt from punishmentharmless for the country and the church, if they
were assembled round the card-table or the punchbowl-are considered criminals and noxious animals if they assemble round the Bible or the Psalm
book,"
"We are slow, very slow," is the language of
many in Sweden who deplore the persecution which
the Diet still upholds and sanctions. Yet the
movement goes on. The number of the Baptists
is daily increasing, and the ranks of other Separatists
from the State church are constantly receiving fresh
recruits. Practically it is becoming-if it has not
already become-impossible to prevent dissent by
punishment, unless in exceptional cases.
The following anecdote was told a few years ago
in Stockholm, and at least illustrates the progress
of that movement which must virtually repeal a
part of the objectionable code.
"What must be done with the Separatists, your
Royal Highness?" said one of his ministers to the
Crown Prince, now the King of Sweden.
"Banish them all, of course," was the reply.
"An effective remedy, your Royal Highness, but
it is now too late to apply it. The whole fleet of
Sweden is not sufficient to carry them from our
shores."




54       THE BAPTISTS IN SWEDEN.
The self-expatriation of those who prefer freedom
of conscience abroad to persecution at home, is
also exerting its influence. In an economical view,
the continuance of such laws as offer a premium for
emigration will be found to be unwise.
In Skania, the agriculturists begin to see the effects
of this. Mr. Brace conversed with a wealthy bonder in that part of Sweden, one who was no friend
to the Readers.
"Does Herr Socken Skrifvaren* know of much
emigration to America from these parts?" said my
companion.
" Many hundreds from my village," he answered.
"Fools  they could do much better at home.
Sweden wants every one now. But it is this cursed
Laseri i"
He alluded to the Readers and their doctrine.
"Why, how is that? What have Lisarne to do
with it?"
" They turn every one upside down," he answered.
"They make disturbances and break the law, and
then Herr Resande (Mr. Traveler) knows they
must be punished; and so they go to carry on their
accursed doings in America."t
This is the testimony of one who was no doubt
beginning to feel the economical evil of such large
* That is, Mr. Secretary of the Parish Meeting. Everybody
expects his title in Sieden.
t Norse Folk, p. 406.




THE SWEDISH DIET.    55
emigration of some of Sweden's best sons. He was
no friend to the Readers, and had not seen the real
remedy for such emigration-to proclaim liberty of
conscience. Many of those in higher circles have
not seen it. They will see it by and by.
Many persons object to the continuance of the
House of Clergy, because it gives to such a small
proportion of the population such a large share in
the legislation.  Some object to it because it takes
so many of the clergy away from their flocks, where
all of their time and attention is needed, and throws
them into the arena of political strife.  Some few
even of the clergy themselves find the expense of
their representation to be rather troublesome. One
of them who, nevertheless, thought that the House
of Clergy ought to be maintained, stated to Mr.
Brace, that it cost him twenty-four rix-dollars-six
dollars-per month.  When the Diet continues in
session, as did that of 1856, for sixteen months, the
tax becomes heavy to those who have only a limited
income. The effect of such protracted absence, on
the members of the House of Clergy, and on their
flocks, can scarcely fail to be injurious.
At the close of the Diet of 1856,-it ended its
session in February, 1858,-the following new
Conventicle law was promulgated, which has been
regarded as a loss to the cause of religious liberty.
The working of this law will be shown in a subsequent portion of this narrative.
"'The gracious statute of the royal majesty,




56       THE BAPTISTS IN SWEDEN.
with regard to the special meetings for devotional
exercises, given at the Court of Stockholm, October 26th, 1858.
"' We, Oscar, by the grace of God, etc., make
known that we in conjunction with the States of
the Kingdom have resolved, while abolishing the
royal placard against religious meetings, of January 12th, 1726, and what in other respects has
been enacted on this subject, to make the following
decree: Members of the Evangelical Lutheran
Church shall not be prohibited to meet for social
devotional exercises, even though the priests are
not present to conduct them. But such meetings
may not take place without special permission,
during the time when public services of the State
Church are being held. Neither shall admittance
to such meetings, as cannot be considered family
worship, be denied the parish priest, members of
church council, or the public authorities in the region; which last-named authorities, in case of any
unlawfulness or disorder, are empowered to break
up the meeting. Should there stand up any one
who is not a priest, or duly authorized by the ecclesiastical laws, to preach at such meetings, and
deliver religious discourses which are considered
as teaching separation from the Established Church
order, or a disregard for the public services of the
Established Church, or to the undermining of the
sacredness of religion, the Church Council are authorized to forbid him to stand up, in the parish,




THE SWEDISH DIET.              57
in the above-named capacity. He that appoints
such a meeting, as has been mentioned, at a time
when it may not take place, or at such a time opens
his house for such meetings, or fails to obey the
Church Council's prohibition against exercising the
functions of a teacher, shall be compelled to pay a
fine of from fifty to three hundred rix-dollars, which
sum is to be divided between the accuser and the
poor of the parish.  If the person fined is not able
to pay the fine, the sentence shall be reversed to
imprisonment, on the same principles which are
valid for changing fines, according to the Chapter
of Execution.'"
Mr. Wiberg, in reference to this new decree, uses
language, the truth of which subsequent events
have unhappily fully verified.
" By the enactment of this law the power to prevent religious meetings is placed much more in the
hands of the priests, than heretofore.  The parish
priest is always the chairman of the Church Council,
which consists of only a few members, who are selected by the priest himself. Thus the word of the
priest is almost invariably the law by which the
others are governed. The priest has only to' consider' a discourse as leading to a separation from
the State Church, to be empowered to forbid any
meetings being held in his parish, to subject them
to the above-named fine, or in case of inability to
pay, imprisonment."
While we write the Diet is in session.  A new




58       THE BAPTISTS IN SWEDEN.
proposal from the king is before the body-a proposal to which there are grave objections. It remains to be seen whether the present Diet will reject
this proposal, and go back as the last Diet did.
However they may now decide, the people of Sweden will one day have a law to give religious liberty. Who can tell when that day will dawn?




CHAPTER  IV.
REV. F. 0. NILSSON.
IN the summer of 1835, a Swedish sailor might
have been seen on the wharves of the City of New
York, passing from group to group of recently
arrived travelers, whose peculiar dress and language
marked them as emigrants from the forest-depths
or smiling river banks of old Germany. The sailor
would approach one and another with kind aspect
and cordial pressure of the hand,'thus showing that
he sought their welfare. And then he would place
in their hands a German tract, which might convey
to them the solemn thoughts which he longed, but
through ignorance of the language was unable himself to utter.
Thus labored day after day, as Tract Missionary
among the German emigrants, Fred. Olaus Nilsson.
tHe had, during the preceding year, been led to the
Saviour, and it was now his earnest desire to advance in some way the cause of his divine Master.
Very few Swedes or Norwegians came at that time
to the shores of the New World, and Nilsson felt
a longing desire to speak to his own countrymen,
(59)




60       THE BAPTISTS IN  SWEDEN.
and to his kindred, of the unsearchable riches of
Christ.
His desires and his convictions of duty grew so
strong, that in the autumn of 1839 he left New
York, and went over to his native country in a
Swedish vessel. He was strengthened in his conviction that he was in the path of duty, when he
found that the blessing of God accompanied his
efforts among the crew of the vessel.  Several of
them, during the voyage, sought and found the
Saviour.
Once more at home in his native parish, in the
district of Halland, he commenced preaching Christ
from house to house among his relatives and friends.
Soon the neighbors, and then those from a considerable distance, came to hear the words of eternal
life. The work grew on Nilsson's hands, and in a
short time the Christian sailor was engaged day
and night in preaching Jesus and Him crucified to
eager, anxious listeners.  He went from village to
village, from parish to parish, and, by the blessing
of God on his labors, very many souls during the
winter of 1839-40, were awakened, and many found
peace in believing on Jesus.
In the Spring of 1842, Nilsson was appointed as
colporteur among the seamen at Gothenburg, under
the direction of the American Seaman's Friend Society. His summers were spent in Gothenburg,
but in the winter season he made missionary excur



REV. F. O. NILSSON.           61
sions into the neighboring districts of Bohus, Elfsburg, Skaraburg, and Halland.
While thus laboring for the good of others, his
own mind was not entirely at peace. Perplexing
questions had arisen. The diligent study of the
Scriptures had caused him to doubt the propriety
of some things which he had hitherto received unhesitatingly.
Was it right to admit unconverted persons to the
Lord's Supper? Was it right for a believer to
hold communion and church fellowship with an
unbeliever? Was it right for the Church of God
to be under the rule of the State? And, lastly,
was it right to make the sprinkling of unconscious
infants take the place of the baptism of believers.
It was in the year 1845 that Nilsson was first led.
to search the Scriptures on the subject of baptism.
A young Swedish sailor came to Gothenburg. He,
like Nilsson, had, while sojourning in America, been
baptized in New York, by Rev. Ira R. Steward,
pastor of the Mariner's Church. With this Christian brother Nilsson held many interesting conversations on religious subjects.  From  Hamburg,
whither Capt. Shroeder went to join his ship, he
wrote to Nilsson, and in his letter he for the first
time alluded to the subject of baptism, saying:
"You ought to search the New Testament on
the subject of baptism, because it is a subject
of greater importance than you have hitherto
thought."
6




62       THE BAPTISTS IN SWEDEN,
These words made a deep impression on Nilsson's mind. He read with lnuch interest the tracts
on Baptism which accompanied the letter. Above
all, he took heed to the brotherly admonition to
"Search the Scriptures."
He went through the New Testament, carefully
noting all the passages that speak of baptism, and
to his astonishment, he found nowhere that support
for infant sprinkling which he had been accustomed
to suppose was to be found there. This discovery
startled him, and filled him with anxiety. He
turned to the writings of Luther, in whom he had
ever placed great confidence.- But he found that,
on this subject, the great Reformer built his arguments on a sandy foundation. They rested not on
the sure Word of God. Other Pedobaptist authors
he consulted with a similar result.
From books he turned to esteemed friends. He
sought the counsel of a learned and pious Lutheran
minister, whom he highly respected, and they held
frequent and long conversations on the subject.
The result of all this study, research, mental conflict and earnest prayer, was such as, with God's
blessing on sincere efforts to know His will, might
justly have been expected. Nilsson found that
infant sprinkling was nowhere enjoined of God, and
the path of duty was plain before him. He must
arise and be baptized.
In Sweden there was no one to be found to ad



REV. F. O. NILSSON.           63
minister the ordinance.  He therefore went to
Hamburg in July, 1847.
After some weeks spent in studying the doctrines,
articles of faith, and constitution of the Baptist
Church in that city, he offered himself as a candidate for baptism. On the 1st of August in that
year, he was baptized by Rev. J. G. Oncken, in the
river Elbe.
The question now arose, Should he and his wife
(who had shared in his conflicts and had arrived at
the same conviction as he had) seek in America a
home where, unmolested, they might worship God
according to the dictates of their conscience, —or
should they remain in Sweden, and among their
countrymen and former friends bear witness to the
truth? They sought guidance from God in earnest
prayer, and finally determined to remain in Sweden
and confess the truth, whatever might be the consequences to themselves.
INilsson was fully aware how Baptist, or Anabaptist views (as they termed them) would be regarded by his countrymen, and even by his former
Christian friends; but trusting in God he went onward. He met, as he had expected, with much
opposition. His views of the truth as regarded
baptism were met by some with horror, and many
whom he regarded as his spiritual children withdrew from him entirely. This was a sore trial.
Some, however, were convinced, as he had been, of




64       THE BAPTISTS IN SWEDEN.
the necessity of believers' baptism, and were desirous to receive the ordinance.
The church at Hamburg sent Rev. A. P. Foerster,
who, on Sept. 21st, 1848, baptized the wife of
Nilsson, two of his brothers and two other believers, in the Cattegat, near Gothenburg. That same
night the first Baptist church in Sweden, consistiig
of six members, was organized in the house of B. N.
Nilsson, in the parish of Landa, district of Halland.
Scarcely more than ten years have passed away
since that little company of baptized believers
banded themselves together in the name of the
Lord; and now, in the statistics of the Baptist
Churches of Sweden for the year 1859, we find
that they number 102 churches, and that the sum
total of their membership is 4548. Well may we
exclaim, What hath God wrought I Though persecution hath raged, and the rulers have taken
counsel together, yet the Word of the Lord has
grown mightily and prevailed.
In the spring of 1849, Nilsson went to Hamburg
to be ordained. He was ordained by prayer and the
laying on of hands by Revs. J. G. Oncken, J. Kibner, and Schauffier, May 6th, 1849, in the meetinghouse of the Baptist Church in Hamburg.  lle
returned to Sweden, and continued his labors in the
Redeemer's cause, sustained by the Baptist Mariners'
Church, New York. But he was not long permitted
to proceed unmolested.  Several of the members
of the church had been brought up before the parish




REV. F. O. NILSSON.           65
priests and their vestries, and severely threatened,
and now Nilsson himself was summoned to appear,
July 4th, 1849, before the Consistory of Gothenburg.
After a trial which lasted about two hours, Nilsson was found guilty of having left the true church,
and of having maliciously enticed others into heresy.
After being admonished to return to the State
Church, and warned that in case he continued in
heresy the laws would be put in force against him,
Nilsson was suffered to depart.  The remainder of
the year he was unmolested by the civil power,
and continued unceasingly engaged in his Master's
work.
The priests, however, in many places, commenced
preaching against the Baptists, and inflaming the
minds of the people. Mobs would often collect
around the house in which Nilsson and his little
flock were assembled for worship, smashing the windows, breaking in the doors, and assailing the worshipers with stones and other missiles. Besides
these personal outrages, persecutions in other forms
came thick and fast upon these poor, despised followers of Jesus. Friends and neighbors, and, in
some instances, near relatives disowned them, and
refused to hold any further intercourse with them.
Employers withheld their patronage; and in very
many instances the day-laborer, or the weaver, who
dared to join himself to the despised Baptists, found
himself suddenly turned out of employment, and cut
6*




66       THE BAPTISTS IN SWEDEN.
Off from the means of earning his daily bread.
Much suffering ensued, yet these persecuted ones
continued stedfast; and wherever Nilsson went
preaching the word, eager listeners assembled to
hear him.
On January 1st, 1850, Nilsson was at the house
of one of the members of the church, in the District
of Elfsburg. A little band were assembled together for prayer and conference. During the
day-time they had stationed sentinels to give warning of approaching danger. Having been unmolested during the day, they felt secure when evening
drew on, and the sentinels left their posts and
joined the little company inside the house. Nilsson
was engaged in preaching, when suddenly a loud
knocking was heard at the door. On opening it,
they found that the house was surrounded by a
number of men armed with clubs, pistols, old rusty
swords, sticks, and muskets. They were led on by
a deputy sheriff, who, after requiring Nilsson to
give his name, caused him to be seized and dragged
out of the house. The tears and entreaties of his
friends were responded to by blows and curses.
Nilsson was thrown into a sleigh, and hurried off
to the village tavern.  At the door of this tavern
he was left for a considerable time, exposed to the
insults and outrages of the infuriated mob, while
his keepers sat within the house, drinking brandy.
At last he was taken before the sheriff, who, after
threatening and cursing him, committed him to the




REV. F. O. NILSSON.            67
county jail. The dreary sleigh-ride was resumed,
and soon after midnight Nilsson was lodged in a
miserable cell. A heap of filthy straw thrown on
the stone floor was his only bed. In this wretched
abode he was kept in close confinement for six
days. No one, not even his wife, was allowed to
visit him, nor was he permitted to write to any one.
During the night of January 7th, Nilsson was
transferred to Gothenburg, about forty miles distant. Here he was lodged in the district prison,
and locked up in a room with eight criminals.
Before entering the prison, Nilsson had been permitted, through the humanity of his keeper, to see
his wife, and hold converse with her for a few moments. She accompanied him to the threshold;
she saw the opening and closing again of the
heavy prison gates; she heard the grating of the
ponderous bars and bolts that severed her from her
husband, and, overwhelmed with grief, she rushed
out into the street, weeping and wringing her
hands. A friend who recognized her, accosted her
with words of kindness and sympathy. She confided to him her sad tale, and he advised her to go
direct to the Governor, and relate the facts to him.
The Governor granted to Mrs. Nilsson a written
order for her husband's release from his unjust and
harsh imprisonment. She hastened with it to the
jail, and soon his prison doors were opened, and
to his surprise and joy he found that he was free.
The respite from persecution was, however, very




68       TIIE BAPTISTS IN SWEDEN.
brief. About a month later (Feb. 11th) Nilsson
received a written summons to appear before the
Gotha High Court of Justice, held at Jonkbping,
to answer to the charges of having adopted and disseminated erroneous sentiments and practices.  In
a few days he obeyed the summons, making, on his
way thither, a wide missionary excursion for the
purpose of visiting and strengthening his brethren.
Nilsson remained ten days at Jonksping, and appeared twice before the High Court, on the 8th
and again on the 11th March. On both occasions
the great hall of justice was crowded, and many of
the spectators shed tears-so great was the interest excited by this cruel and unrighteous persecution.
Many also manifested a desire to bear more of
this way, everywhere spoken against. Nilsson repeatedly addressed large assemblies in his Master's
name. On the last Lord's Day of his stay at Jonkoping, the numbers that came to hear him were so
great, that many remained outside in the street, all
listening with earnest attention.
A few days after he had left Jonkiping, the
minutes of his trial were printed in pamphlet form,
and thousands of copies were scattered through the
land. It appeared also, with various comments, in
most of the leading journals of Sweden. The
means used to suppress the preaching of the Word
tended rather to its furtherance. In the words of
Nilsson:




REV. F. O. NILSSON.           69
"From this day the Baptists and their doctrines
were no longer confined to an obscure corner of the
land, and to a few poor despised laborers. The
truth was with trumpet voices proclaimed on
the house tops, and the sound thereof re-echoed
from cottage to palace, throughout the length and
breadth of the land. Thus my appearance before
the High Court at Jonkoping was the public introduction of Baptist principles into Sweden. Let
now the poor sailor be banished from the realm I
What matters that I The truths that by his trial
have been disseminated in Sweden can never be
banished. Soli Deo gloria!"
The sentence of banishment pronounced against
Nilsson by the High Court of Justice, was read to
him April 29th. Permission being granted to appeal to the king, Nilsson went to Stockholm in the
latter part of May.  He lodged an appeal in the
proper office, and had also a personal interview
with King Oscar.
During his stay in Stockholm, Nilsson became
acquainted with several pious and evangelical
Christians, who had become dissatisfied with the
State Church, and were considering the subject of
baptism. From them he experienced much Christian sympathy.
Nilsson availed himself of every delay which the
law afforded him, in the form of appeals and petitions, not from any hope that his sentence would
be reversed, but in order to lengthen out the period




70       THE BAPTISTS IN SWEDEN.
of his stay in his native country. He sought to
improve this interval by encouraging and exhorting
his little flock, who looked forward with sadness
and anxiety to the approaching separation.
The period, however, at length arrived when the
last petition was rejected, the last warning to leave
the country was sounded in his ears. On July 4th,
1851, Nilsson and his wife took leave of their
weeping friends, and departed for Copenhagen.
They left behind them in Sweden fifty-six baptized
believers scattered in different districts. The oversight of this scattered flock was entrusted to Bernhardt N. Nilsson, (brother to Frederic), who is now
pastor of the church in Torpa.
Nilsson continued nearly two years with the
church in Copenhagen, filling the office of pastor
during the last year of his stay. In the spring
of 1853, he was urgently solicited by some of
the members of the Baptist Church in Sweden
to accompany them to the United States. The
storm of persecution continued to rage, and a little
band of from twenty to thirty believers determined
to seek in the New World the privilege denied
them in their own land, " freedom to worship God. "
Nilsson consented to accompany them, and in June,
1853, he and his little flock landed in New York.








Baptists in Sweden.
REV. ANDREAS WIBIERG.




CHAPTER V.
REV. ANDREAS WIBERG.
THE period of Nilsson's ministry to the church
in Copenhagen, brief through it was, was marked
by an incident of no small importance in the history
of the progress of Baptist principles in Sweden.
In the month of July, 1852, a Swedish vessel,
bound for New York, was detained for two days at
Copenhagen, waiting for a favorable wind. Among
the passengers was one who, immediately on landing, sought out the residence of the pastor of the
Baptist Church, whom he knew by correspondence,
though they had never met. The object of the
visitor was soon made known. In the language of
a disciple in the early days of the Church, he said:
" See, here is water, what doth hinder me to be
baptized?" The little church in Copenhagen was
immediately called together, and listened with deep
interest to the candidate's recital of his Christian
experience. He was gladly received by the church.
That same evening, (July 23d) at eleven o'clock,
the little band of baptized believers assembled on
the sea-shore to witness the baptism of Andreas
Wiberg in the waters of the Baltic.
It was a happy hour for the little church, though
perhaps not many there felt the full importance
(71)




72       TIlE BAPTISTS IN SWEDEN'.
of the act, and the bearing which, in God's providence, it was destined to have on the advancement
of the Redeemer's cause in Sweden. Their pastor,
however, the devoted Nilsson, who had labored,
and prayed, and suffered in that land for the cause
of Christ, was greatly encouraged; he felt as if the
set time to favor Zion was now come, and he
trusted that, by God's blessing, Mr. Wiberg might
do very much for the spread of truth and righteousness in Sweden.
A brief sketch of Mr. Wiberg's early life, and of
the trials and anxieties of his latter years, will show
how God had been gradually but surely fitting him
for the post he was destined to fill.
He was born in the year 1816, near Hudiksvall,
a small town situated at the head of a deep bay, in
Helsingland, in the northeastern part of Sweden.
His parents were peasants. A circumstance which
occurred when he was fourteen years of age, first
awakened his anxiety for the salvation of his soul.
He was in imminent danger of drowning, and was
saved from death by what seemed almost a miracle.
His heart was impressed with gratitude to God for
this mercy, and the near view of death caused him
to think seriously of his eternal interest. He began
reading the Bible, and other religious books.
Among the latter was Bunyan's "Holy War,"
which made a deep impression on his mind.
Mr. Wiberg was at this time engaged in a store
in Hudiksvall, but his newly-received religious im



REV. ANDREAS WIBERG.             73
pressions gave him a desire to be useful in promoting the interests of the kingdom of God.  He
resolved to study, and for this purpose he went to
reside with a pious clergyman in the country.
Here his religious impressions were strengthened.
But after the lapse of a year he left his pious instructor and placed himself under the tuition of
one more learned, but wholly destitute of piety.
Under this evil influence, while he made progress
in learning, he soon lost all his seriousness.
In 1835 he entered the University of Upsala.
Here he studied four years for the degree of Master
of Arts.  He supported himself while pursuing
his studies by teaching, as private tutor, in several
families in the town. Though he studied with diligence, the motive which had first prompted him to
enter on a course of study was now gone. His
ardent desire to serve God had disappeared, and
he had even become an unbeliever. Of the state
of his feelings at this period his own testimony is,
" This I can say from my own experience, that
it is a most unhappy thing to be an infidel."
But at this, the darkest period in his history,
relief was nigh. A pious friend came to his room
to remonstrate with him on his infidel sentiments,
and, among other things, he uttered the solemn
words of the Apostle,
"' It is a fearful thing to fall into the hands of
the living God."
These words pierced as an arrow to his heart.
I




74       THE BAPTISTS IN SWEDEN.
He determined henceforth to cast aside his infi.
delity, that "refuge of lies." He fell on his knees,
and with tears sought "the living God."  But,
though his conscience was awakened, he had not
yet learned to seek God through Him who is "the
Way, the Truth, and the Life."  For three long
years he continued under the bondage of the law,
striving in vain to work out a righteousness of his
own, and becoming more and more acquainted with
the power of sin and the evils of his own heart.
He read much in the German writers of the mystical school, and his perplexities and distress increased till he was brought almost to despair. At
length, in his own words,
"By means of a German writer, John Arndt,
and through the riches of Divine grace, I was enabled to look upon Him who was lifted up on the
Cross for my sins, as the Israelites looked upon
the brazen serpent in the wilderness, and I was
healed. I believed on Him who justifieth the ungodly; and being justified by faith, I had peace
with God through our Lord Jesus Christ."
In the spring of the following year, 1843, Mr.
Wiberg became a priest in the State Church of
Sweden. He was at first sent from one parish to another to assist aged pastors. He preached with much
earnestness and zeal, and the blessing of the Lord
accompanied his labors. But soon he began to
have doubts respecting the propriety of admitting
unconverted persons to the Lord's Supper. This




REV. ANDREAS WIBERG.            75
is a general practice in the Lutheran Church in
Sweden, where attendance at the Communion table,
at least once a year, is necessary, in order to avoid
incurring certain legal disabilities. Very few of
the ministers of the State Church appear to have
had, at that time, any scruples on the subject.
All, whether ministers or private Christians, who
dared to entertain such scruples, were stigmatized
as Separatists and Lasare, and were the objects
of scorn and obloquy.
These conscientious scruples caused Mr. Wiberg
much anxiety respecting the course which he ought
to pursue, and, as his health had been much impaired by over-exertion in preaching, he resolved
to ask permission of the Consistory of Upsala to
suspend his labors for a season. This permission
was granted, and during the two years he was engaged in the translating and publishing some of
Luther's works, and also in editing a paper called
"The Evangelist."
There were at this time, in the North of Sweden,
a number of pious Christians who had left the State
Church, owing to scruples similar to those entertained by Mr. Wiberg. Being acquainted with his
views, and having confidence in him as a truly
Evangelical minister, they applied to him to separate formally from the State Church, and to become their pastor. He had not yet become fully
convinced that it was his duty to take this decisive
step, but his correspondence with these Christians




76       THE BAPTISTS IN SWEDEN.
caused him to be twice summoned before the Consistory of Upsala. The first time he was suspended
for three months, on the charge of not being in
subjection to the Church. The second time, his
accuser, a dean of his native place, Hudiksvall,
urged his banishment from the kingdom, because
he had written an apology for the Christians in the
North, who were at this time suffering persecution
on account of their separation from the Church.
Mr. Wiberg now appealed from the ecclesiastical
to the civil tribunal; but, while the cause was pending, his accuser, a learned man, and advanced in
life, put an end to his days by hanging himself.
No other person appeared to urge on the suit, and
thus he was freed for the time from persecution.
At this period a few minds in Stockholm began
to be interested in the subject of baptism. A Swedish gentleman, Mr. P. J., who was a resident of
Hull, in Yorkshire, England, made a visit to his
native country in 1849. He was a Baptist, and
his conversations on the subject of baptism with
some of his friends interested them deeply. The
year following sentence of banishment was pronounced against Mr. Nilsson, who, as we have
seen, made a brief visit to Stockholm for the purpose of appealing to king Oscar. All these circumstances contributed to draw the attention of
Christians more strongly to the subject. Mr. Wiberg, who was in constant intercourse with these
Christian friends strongly opposed their views on




REV. ANDREAS WIBERG.            77
baptism. He was strongly attached to the writings
and doctrines of Luther, and could not consent to
consider him in error on any point.
In the spring of 1851 he visited Hamburg. A
friend, Mr. D. Forssell, was going thither on business, and requested Mr. Wiberg to accompany him
as interpreter of the German language. While in
Hamburg he visited the Baptist Church in that city,
and became acquainted with Rev. J. G. Oncken
and Rev. J. Kbbner. The spirituality and earnest
piety of this church were noticed by Mr. Wiberg
with heartfelt pleasure.  Its constitution and discipline appeared to him to be formed on the apostolic model. But to the views of baptism which
they held he could not assent, and he had several
discussions with his Baptist friends without being
shaken in his own views.
On his departure from  Hamburg Mr. K:bner
gave him several tracts on baptism, among which
was a copy of the German translation of Pengilly's
Scripture Guide to Baptism, published by the
AMERICAN BAPTIST PUBLICATION SOCIETY. This
he read on his return to Sweden, and when he saw
the exposition which Pengilly gives of 1 Cor. vii.
14, his former confidence in infant baptism began
to be shaken. To use his own words:
"The first doubts about the divine origin of infant baptism were aroused in contemplating this
text. (1 Cor. vii. 14.) He had previously been of
opinion that, though there could not be found any




78       THE BAPTISTS IN SWEDEN.
distinct example in the New Testament, as an evidence in favor of infant baptism, yet it might be
possible that it had an apostolic origin, as no distinct example could be found against such a supposition. But from this passage he saw that if infant
baptism had been introduced by the Apostle into
the Corinthian Church, he would not, under any
circumstances, have questioned whether the children might not have been'unclean,' because baptism would have made them'holy.' "*
He now commenced reading with eager interest
Hinton's "History of Baptism." He was not yet
fully persuaded, but he perceived and understood
enough to make him shrink from the thought of
sprinkling unconscious infants.
The Christians in the north were awaiting his
decision on the question of becoming their pastor.
Before the journey to Hamburg, he was on the
point of complying with their request. But now it
became necessary to write to them of his change of
views, and to tell them that he could not sprinkle
their children, because he thought it not in accordance with the teachings of Scripture. They were
shocked and amazed. In their perplexity they
wrote to a clergyman in Finland, a learned man,
and one whom they highly esteemed. The reply
of their friend was couched in terms of bitter denunciation, and Mr. Wiberg was made to appear
* Christian Baptism: By Rev. A. Wiberg, issued by the
American Baptist Publication Society.




REV. ANDREAS WIBERG.           79
in the eyes of his former friends as a noxious heretic
and an apostate, not only from the Lutheran faith,
but from the Lord Jesus Christ. This was a severe
trial. His letters produced but little effect on their
minds, as they were counteracted by the letters
which they received from Finland.
At last he promised them to write a book, which
might prove a complete reply to the false statements
and calumnies of which he was the object.
From Mr. Nilsson, with whom he was in correspondence, Mr. Wiberg obtained Dr. Carson's valuable work, "Baptism in its Mode and Subjects."
This he studied carefully, comparing all the arguments and statements with the New Testament in
the original Greek.
While engaged on this work, Mr. Wiberg was
attacked by a severe illness, which continued for
three months. When he began slowly to recover
strength, he applied himself to completing his book.
He also held meetings and preached the gospel.
At these meetings some were led to inquire what
they should do to be saved, and found peace in believing on Christ. But the arm of the law interposed, and the Governor of Stockholm prohibited
these meetings.  An influential newspaper, however, advocated their cause, and they were again
permitted to assemble together.
Mr. Wiberg's health still continued very infirm,
and the physician advised a sea voyage as the best
means of restoring his strength. At this time an




80       TIHE BAPTISTS IN SWEDEN.
opportunity presented itself to him of obtaining a
free passage to the United States. He gladly
availed himself of this. He earnestly desired to be
baptized, and it was his hope that in America this
desire might be fulfilled. But, as we have already
seen, he was permitted, in the providence of God,
to receive baptism at Copenhagen, a few days after
leaving the shores of Sweden....:




CHAPTER  VI.
MR. WIBERG IN AMERICA.
THE hand of Providence, which had brought Mr.
Wiberg thus far, was by this means conducting to
results which he had little anticipated on leaving
his native land. On his arrival in this country he
was at once brought into connection with those
whose views and principles accorded with his own,
and by his intercourse with the Baptists of the
United States, their attention was drawn to the
opening for Christian effort, presented in Sweden.
Mir. Wiberg first landed in New York, where he
was cordially received by the Mariners' Church in
that city, to which he had a letter of introduction
from Mr. Nilsson.  Here he labored for a time as
Colporteur of the AMERICAN BAPTIST PUBLICATION
SoclETY, among seamen, in connection with the
Mariners' Church. He subsequently visited Philadelphia, where he remained for a considerable time,
engaged in preparing books and tracts in Swedish,
under the direction of this same Society.
Meanwhile the work of God was going on in
Sweden. The book on Baptism, which Mr. Wiberg
had completed and left for publication before sail(81)




82       THE BAPTISTS IN SWEDEN.
ing for the United States, was circulating in different parts of the country, and arousing an earnest
spirit of inquiry. The letters from that country,
which told of the progress of the work and of the
persecution endured by those who ventured to worship God according to the dictates of their conscience, awakened a deep and prayerful sympathy
in the hearts of Baptists in America.
We subjoin a few extracts from some of these
letters. The first are taken from a letter written
by Mr. Forssell, a Christian merchant in Stockholm,
who has endured much and sacrificed much for the
cause of Christ:
STOCKHOLM, Jan. 18, 1854.
"I have to-day received a letter from the Parish of Mora, in Dalarna, from F., a book-keeper.
We traveled through this parish when we were at
Orsa, and were summoned before the court last
summer. This man was then very much afraid,
fearing the world. But by our meeting him and
the friends there, a great change has taken place.
They now assemble regularly every Sunday to hear
the word of God, and even in the week-days. F.
has been in great measure freed from the fear of
man, and he now confesses the Lord Jesus with
great courage.... Through brother Palmquist,
I hear that the brethren in America are willing to
make sacrifices for Sweden, and that they would be
willing to sustain Colporteurs or Home Missionaries, if only they had proper subjects." He then




MR. WIBERG IN AMERICA.            83
names several among them some who have since
been eminently successful in preaching the Gospel.
He adds:
" It seems that the Lord is preparing for Himself
instrumentalities in a very short time, and that He
destines the Baptists to break down the strong wall
with which the State Church has surrounded herself..... I believe the instrumentalities are
here, but means are wanting. Pray, therefore, the
American friends not to be wearied in showing love
toward the poor Christians in Sweden."
The next letter, from which we make extracts,
was written a year later, by one of those whom Mr.
Forssell mentioned as able and anxious to labor for
the salvation of souls in Sweden, Rev. P. F. Hejdenberg. He went to Hamburg in the spring of
1854, and was there baptized by Rev. J. G. Oncken,
and ordained a minister of the Gospel.*
This letter is dated "January 20th, 1855, from
the Cell-prison of the District of Stockholm," into
which he had been thrown for the crime of preaching salvation through Christ, and baptizing those
who believed on His name. It will be noticed with
what earnest entreaty he asks the people of God to
pray for him.
"My dear brethren: —My design in these lines is
to ask you to pray for me and cry to the Lord, that
* See page 125.




84       THE BAPTISTS IN SWEDEN.
He may be with me and guide me, as He has promised, in the right way, for His name's sake. You
know very well that I am considered as a seducer
and rebel,' one who teaches against the temple,
against the law, and against the power. And you
may soon find that it is not just that such a man
should live. I therefore most earnestly ask those
who know Jesus, and have the wings of prayer, to
fly to the throne of the Father and pray for me.:..,,,Do not forget to hold prayers and
intercession for me and all. Remember that God
has promised to hear prayer. And perhaps the salvation of thousands will depend on it. Think what
intolerance!-One must rise from bed, leave wife
and children, and immediately follow to prison, for
no other reason than, as you know, that I have
denied' the true evangelical doctrine' by preaching
Jesus Christ and Him crucified, that He alone is
the way to heaven and salvation, and the only
Foundation-because I teach "he that believes
and is baptized shall be saved"-and because I have
received the Lord's Supper together with believers
only, and not with the world, which is the synagogue of Satan and the enemy of God. This is my
crime..... What does Christ say:'My
kingdom is not of this world.' Think now, the
whole world is received into the kingdom of Christ I
Is it reasonable? Should we not awake and look
around us for the track of the truth?.
Oh that we were wise, and put it to our hearts,




MR. WIBERG IN AMERICA.           85
and did not suffer ourselves to be kept under the
statutes of the world-the commandments of menbut instead of this followed our conscience-followed Christ even to the prison vault. We then
should realize what the Spirit and the Word are
able to do.... I ask still once more-pray
for me —pray for my wife, who is a sister, that she
may not be overwhelmed by too much distress.
Dear friends, let us hold fast the profession of our
faith. Let us go forth without the camp, bearing
the reproach. The grace of our Lord Jesus Christ
and the love of God our Father be with you all,
wishes and prays your brother,
P. F. IIEJDENBERG.)"
The letter from which the above extracts are
made, was read at the meeting of the AMERICAN
BAPTIST PUBLICATION SOCIETY, at Chicago, Illinois,
in May, 1855. It was listened to with deep interest and heartfelt sympathy.  All felt that it was
the time to put forth efforts to assist those who were
thus suffering and laboring in the cause of Christ.
At this meeting in Chicago the Committee on
Foreign Colportage and Publication made the
Report from which the following extract is taken:
"From  the Report of the Board, and papers
therewith submitted, your Committee have learned
the following facts. For a considerable period
there has been a most interesting work of grace in




86        THE BAPTISTS IN SWEDEN.
progress in Sweden. Within the past year, one of
the subjects of this work, a dissenter from the Established Church, and a minister of the gospel, has
received the ordinance of baptism in the city of
Hamburg, and he in turn has administered the ordinance to a very large number in his native land.
The work is still progressing, but the disciples are
subjected to grievous and sore trials.'Freedom
to worship God,' in the sense in which we speak of
it in this country, is a blessing not enjoyed in
Sweden. The spirit of persecution reigns there,
and the strong arm of the civil law is brought to
bear against the public preaching of the gospel
among all dissenters from the Established Church.
According to very recent intelligence, the ministering brother to whom we have just referred, is now
in prison for no other crime than preaching the
gospel, not according to the law; and like the
primitive Christians, the disciples there are praying
for his deliverance, and sending him their contributions for the support of himself and family. How
long this persecution will continue, or to what results it will lead, your Committee will not venture
to suggest. They think, however, that it will be
apparent to all that the prosecution of this work
of evangelism, by the direct preaching of the gospel,
must meet with very serious obstacles for a considerable time yet to come.
"But while the preaching of the gospel to assemblies convened for the purpose is thus contra



IR. WIBERG IN AMIERICA.           87
vened by the law in Sweden, entire freedom is given
to the press. Books and tracts, containing the
same doctrines we preach, may be published and
circulated there, with none daring to hinder.
Moreover, your Committee  have learned  that
several works, more or less extensive, have already
been published under the auspices of this Society,
suited to the exigencies of the case, and that
several laborers are ready to engage in the distribution of these works among the people. The
Rev. Andreas Wiberg, now in this country, an accomplished scholar and devoted Christian, the
author of a work of rare ability, published in the
Swedish language by this Society during the past
year, is now ready to return to his fatherland, and
it is believed that he is eminently qualified to guide
and comfort and instruct his brethren there in these
days of trial and persecution.
With these facts before them, your Committee
have felt that a system of colportage for Sweden
should be devised by this Society at the earliest
practicable moment. It has appeared to them
that here is a field prepared of the Lord for just
such a work as this Society is appointed to accomplish. While a strictly missionary organization
might encounter serious opposition, and its laborers
be subjected to fines and imprisonment, if not banishment from the country, before this Society there
is set an open door, and God, in his gracious providence, seems inviting us to enter it.




88       THE BAPTISTS IN SWEDEN.
"Your Committee would therefore recommend
that the Board be requested early to consider the
propriety of establishing a system of Colportage in
Sweden.
"In behalf of the Committee,
" D. B. CHENEY, Chairman."
Before speaking of the manner in which this recommendation of the Committee was carried out,
we will give some extracts from another letter from
Sweden, written at this period. They show the
progress of the work and the earnest desire for the
return of Mr. Wiberg to Sweden.
"STOCKHOLM, Jan. 6, 1855.
" Dear Brother Wiberg:-Your labor here is very
important. They are writing and speaking against
the Baptists all over the land. Your book on Baptism, lately published in America, is mentioned in
the newspapers, and the people warned not to read
it when it comes. Our adversaries are anxious to
get it beforehand, in order to refute it before we
can get hold of it. This shows how zealous they
are against us. As soon as you return, I hope you
will publish a religious paper, in which you may,
with the words of truth, enlighten the gainsayers,
and make our brethren more stedfast in the faith.
For that purpose, I myself am determined to give
seven hundred and fifty rix-dollars as soon as you
arrive. Now my entreaty is that you would write




MR. WIBERG IN AMERICA.           89
immediately, and let us know how soon you will
come. Take very good care of your health, that
you may not get sick. Come soon, dear brother,
for many are longing for you.
"I am sorry to say that some twenty of the
brethren in and about Norrk6ping have turned
back to the State Church. This has been for us
very painful indeed, and it has frightened some
from uniting with us. In Dalarna, however, the
Baptists have increased to nearly three hundred.
And in Norrland many are waiting for baptism.
You are needed here far more than in America.
For in America are organized congregations, but
here it is not so. And besides that, dear brother,
we are only a few laymen against a great number
of learned priests, and the whole State Church.
You know very well how it is.
"Fifteen of our brethren and sisters in Dalarna
have lately been imprisoned for a certain time on
bread and water, as a punishment for taking the
Lord's Supper out of the State Church. I have
just heard that they were very happy in prison.
They were liberated on the week of Christmas.
Brother Hejdenberg is now sentenced to twentyeight days on bread and water for having held
meetings and preached the Gospel in more than
twenty places. It will be some time yet before his
doom will be sentenced in the High Court. His
financial circumstances will not permit him to purchase his freedom, nor would he do it if he could.




90       THE BAPTISTS IN SWEDEN.
Lord God, strengthen him that he may bear with
submission the chastisement I
"Dear brother, once more I would say, come
soon to Sweden; and this pressing desire is not
mine only, but it is the desire of us all. May the
Lord incline your heart to come soon, and may you
have a happy voyage. All the brethren and sisters
salute you.-Yours, in Christ,
DAVID FORSSELL."
These earnest desires of the brethren in Sweden
were fulfilled, and the recommendation of the Committee in Chicago carried out by the appointment
of Mr. Wiberg to the post of Missionary Colporteur in Sweden. It may here be stated, that in the
spring of the year Mr. Wiberg made an application
to the Committee of the Missionary Union, requesting appointment as Missionary to Sweden. To
this application the Corresponding Secretary replied
that, on account of the financial condition of the
Union, "it would be impossible to entertain the
question of planting a new mission in any country."
Mr. Wiberg had, as we have seen, been engaged
for a considerable time in preparing the necessary
books and tracts for circulation in that country.
After his appointment, he spent a few weeks in
visiting the churches in behalf of his mission.  On
the 23d of August, public services were held in
connection with his departure to his field of labor.
An account of this meeting was widely published in




Mh. WIBERG IN AMERICA.          91
our denominational papers, from one of which we
copy the following particulars:
" The services connected with the designation of
the Rev. ANDREAS WIBERG, as Superintendent of
Missionary Colportage in his native country, the
kingdom of Sweden, were held on Thursday evening last, in the Sansom street Baptist Church,
Philadelphia.  Notwithstanding the evening was
stormy, the spacious edifice was crowded. The
Rev. Joseph H. Kennard, Chairman of the Board
of Managers of the American Baptist Publication
Society, under whose auspices Mr. Wiberg returns
to Sweden, presided on the occasion.
" In the unavoidable absence from the city of the
Corresponding Secretary, the instructions of the
Board were delivered to Mr. Wiberg by the Rev.
J. Newton Brown, D. D., the Editorial Secretary
of the Society. The following is a brief synopsis
of the address:
"'This night,' said Dr. Brown,' the AMERICAN
BAPTIST PUBLICATION SOCIETY enters upon a new
work-the establishment of a system of Foreign
Missionary Colportage in the kingdom of Sweden.
We meet to bid farewell to our beloved brother,
Rev. Andreas Wiberg, who goes out as the first
superintendent and organizer of the system. He
is a native of Sweden, a graduate of the University
of Upsala, and was for years an esteemed minister
of the Lutheran Church in that country.




92       THE BAPTISTS IN SWEDEN.
"' It may be necessary to explain to this audience
why we undertake this work-especially as it may
seem to some to belong more appropriately to the
Foreign Missionary Union of our denomination.
The peculiar position of things in Sweden at this
time accounts for the procedure, and throws this
work into our hands.  The Missionary Union is
dear to us. But God has opened to us a door in
Sweden, which is at present shut against them.
Preaching is there legally prohibited out of the
Established Church under heavy penalties, imprisonment on bread and water for twenty years, or
banishment for life.
"' But the press is free-free among a population
of three and a half millions who are all able to
read-who are now awakened of God to an extraordinary spirit of religious inquiry-who are calling for that light which our tracts and books can
diffuse, and which our brethren there are ready to
circulate with zeal, courage and prayer.  Since the
time that Gustavus Wasa threw off the yoke of
Denmark and of the Pope, more than three centuries ago, never has there been such a call to evangelical labor as now.
"' Even in regard to preaching and to religious
liberty, there is hope.  The Constitution of 1809
guarantees to all the people of Sweden full liberty
of conscience; and there is a large party of liberal
men who are contending for the abolition of the
old persecuting laws, which the established clergy




MlR. WIBERG IN AMERICA.          93
— the most powerful body in the State-are anxious to uphold. It is evidently a period of transition, as well as of proscription.
"'All vital, serious piety, even in the Establishment, has been persecuted, from the time of the
German Spencer-more than a century ago —and
especially so at its present powerful revival, attended with a large secession from the Establishment, and the adoption of Baptist principles by
many. Many of our brethren have suffered from
heavy fines and close imprisonment. But they suffer
joyfully, and the work of God goes on.
"' This is the state of things which demands the
establishment of an Evangelical Baptist Press, and
a system of Missionary Colportage in Sweden. A
special Providence has brought to our shores and
to our city the very man that the position of his
native land requires.  He came for his health. He
has been here three years. HIe has regained his
health, acquired our language, translated and composed works adapted to the exigency, established
himself in the esteem and confidence of all who
know him, and now, at the urgent call of his Swedish brethren, returns to take charge of this interesting work.
"' It will he expected by the Board of Managers
that the Rev. Mr. Wiberg will, immediately upon
his arrival at Stockholm, the capital of Sweden,
organize a system of Colportage, select and superintend the Colporteurs, form and confirm in the




94       THE BAPTISTS IN SWEDEN.
faith the infant churches now rising all over the
country, establish and conduct a monthly periodical
devoted to the defense of vital piety and religious
liberty as understood by the Baptists, and first of
all diffused by them throughout the United States,
that he will exert himself, in conjunction with other
friends, to secure it legally in Sweden by petition
and argument, and in case of failure and punishment, to retire just beyond the line of Sweden to
the capital of Norway-a place almost equally
central for effective operations in Sweden, Norway,
and Finland-from which six to eight millions of
Scandinavian population can be reached by Colportage and the Press.
"'Having in years past translated the works of
Luther and Arndt from the German into his native
tongue, he will be expected now to add to them
translations from the English, adapted to the wants
of these millions. Accustomed to conduct, in former years, an evangelical press, he will be enabled
now to add those evangelical views of the ordinances
of Christ and the holy constitution of Christian
churches, which he has more recently obtained from
the study of the New Testament.
"' In a word, every energy is to be consecrated,
every available means employed, if like Paul,'by
all means he may save some,' where God is opening before him a wide effectual door, though there
be many adversaries.'
"After the instructions had been given, the




MR. WIBERG IN AMERICA.            95
prayer of designation was offered by the President of
the meeting, and the hand of fellowship was presented by Dr. Dowling. This was affectingly responded
to by brother Wiberg, in a few words expressive
of his gratitude to God and to his American brethren. He said that he came to this country three
years ago a poor stranger, with no idea of making
a protracted stay.  He might well exclaim,' What
has the Lord done for me'  He felt conscious
of his own weakness; and like a little child, who,
in order to take its first step, must grasp the hand
of its parent, so he could only be sustained by the
hand of his heavenly Father.  He earnestly implored the prayers of his American brethren and
friends to encourage him in his weakness, and to
follow him to the field of his labor, and perhaps of
persecution and suffering.
" Interesting and appropriate addresses were then
made by the Rev. Messrs. Henry Day, of the Broad
Street Church; J. W. Smith, of the Spruce Street
Church; and Thomas S. Malcom; after which a
liberal collection was taken toward the expenses of
the voyage.
"Dr. Dowling then united in marriage the Rev.
Andreas Wiberg and Miss Caroline Lintemuth, a
much-beloved member of the Sansom Street Church,
and for several years the teacher of the Infant
Department of their Sunday-school."
Of this lady, Dr. Steane, in his " Tour in Sweden,"




96       THE BAPTISTS IN SWEDEN.
remarks: "Mr. Wiberg returned from America endowed with the greatest of all earthly blessings, a
pious and affectionate wife." Those of her friends
in Philadelphia who knew her best, regarded her
as eminently calculated to be a companion and a
helpmeet to Mr. Wiberg in the life-work to which
he had devoted himself.
Mr. and Mrs. Wiberg sailed on the 8th of September. They arrived in Stockholm on the 7th of
November; having spent a few days on the way
with the brethren in Hamburg.




CHAPTER VII.
STOCKHOLM.
THE return of Mr. Wiberg was hailed with joy
by the church in Stockholm, and the brethren in
Dalarna and Helsingland were equally cheered and
encouraged by his arrival. Their adversaries also
took note of it, and the following passages from
the "Watchman" show the state of feeling which
they wished to excite:
"Since the principles of the Baptists have been
proclaimed among us, especially during the last
year, we have seen with sorrow that this new doctrine has gained many adherents in our country....
Mr. Wiberg, we perceive, has returned from America as a Baptist teacher, and is living here in the
capital. His work, the largest that has been published on the doctrine of the Baptists, has been repnblished in America, and a large stock has been
sent to this country for sale. Smaller works have
also been edited by him and M1llersvird, in order
to give their doctrines a wider circulation. While
the Baptists are thus busy, it seems to be of the
greatest importance that we should redouble our
efforts. For our part, we, of course, cannot advise
9                           (97)




98        THE BAPTISTS IN SWEDEN.
the adoption of coercive measures against the Baptists; but if the guardians and rulers of the Church
do not intend to use the strong arm of the law, as
prudence dictates, let them not fall into indifference; but remembering their high calling to feed
the flock, let them cheerfully seize the two-edged
sword of the word. We have said that many good
books have been put forth against the Baptists.
Let them be widely circulated; let small, popular
treatises be multiplied in large editions, and sent
abroad among the people, and let the teachers of
the Church, on special occasions, explain to the
people the doctrine of baptism."
All this has been done. The pulpits have resounded with denunciations of the Baptists. During
the years 1854-55, no less than fourteen different
treatises against Baptist views were published and
widely circulated; and the "coercive measures"
which the "Watchman" would not advise, but the
use of which he intimates "prudence dictates,"
have been freely used, and many a Baptist has
been made to feel the weight of "the strong arm
of the law." In some few instances it has been
used successfully. Here and there some fainthearted ones have shrunk from  imprisonment,
spoliation, scorn and obloquy, and have returned
to the State Church. But the vast majority have
held fast the profession of their faith without
wavering, and large numbers have been added to
the churches. The following pages will show that




STOCKHOLM.                519
from Yngsio, in the extreme south of Swe/dea, up
to Lulea, verging toward the Arctic Circle, the
preaching of the Baptist colporteurs has been the
power of God unto the salvation of many souls.
The church in Stockholm, under the joint pastoral
charge of Rev. A. Wiberg and Rev. Charles Msllersvard, numbered, in 1855, forty-five members; in
1858 its numbers had increased to one hundred and
forty-nine. In Stockholm, the meetings of the Baptists have not been disturbed by the authorities.
The country districts and regions more remote from
the capital have been the chief scenes of persecution.
Very arbitrary measures, however, are sometimes
employed, even in Stockholm. About a month before Mr. Wiberg's arrival in Stockholm, the court
preacher, WenshWm, accompanied by police-officers,
entered the house of Mr. Forssell, and baptized, by
force, his little child of six months old. This is
the same spirit which dictated the seizure of the
infant child of a Baptist near Stringnas.  He had
refused to have his child sprinkled; the district
sergeant came, and by force took the child to the
cathedral, where it was christened with much ceremony. And it recalls the shameful oppression of
the earlier days of the Baptists in Sweden, when,
in 1850, the authorities came down on two poor
families, seized from each their only cow, and sold
them at public auction, to pay the district sergeant
for carrying off their children to be sprinkled, and




100oo     THE BAPTISTS IN SWEDEN.
to pay the priest his fee.  Happily such violence is
now checked. In a recent number of the "News
of the Churches," we find the following:
"In many cases, heretofore, Baptist parents have
had their children taken from them by the policeman, carried to the priest, and forcibly baptized.
It has now been ascertained and declared, at the
instance of the Consistorium of Upsala, that no law
exists warranting this odious and profane practice."
Very shortly after the return of Mr. Wiberg, the
organization of the church was completed by the
election of officers. The joint pastors of the church
held frequent services, preaching  several times
during the week in a hall, which, although large,
was too small for the accommodation of the
hearers.
Previous to Mr. Wiberg's arrival, the charge of
the church in Stockholm had devolved, in a measure, on Mr. M6llersvard.  This young preacher of
the gospel was sent forth and is still sustained by
the contributions of the Mariners' Baptist Church,
in the city of New York. He was baptized in that
city by Rev. Ira R. Steward, pastor of the Mariners' Church. On his return to Sweden, he preached
in different parts of )alarna, Helsingland, and also
visited the island of Aland.
On the 1st of January, 1856, Mr. Wiberg issued
the first number of a semi-monthly paper, called
"The Fva'ngelist," with six hundred subscribers.




STOCKHOLM.               101
It soon reached a circulation of one thousand
copies, and in 1858, it had doubled that number.
This paper has proved a powerful auxiliary to the
preached word, and several have received their
first serious impressions from its perusal.
During the summer of this year, the whole charge
of the church in Stockholm  devolved on Mr.
Wiberg, while Mr. Millersvird was absent on a
missionary tour. During this period he administered the ordinance of baptism for the first time in
Sweden. He had hitherto avoided doing it, lest
it might subject him to serious persecution, which,
in his peculiar position, it was his duty, if possible,
to avoid. He had the privilege during the summer
of baptizing twenty-four persons, who united with
the church in Stockholm.
At this period four of the brethren were set apart
to the work of the ministry-Gahm, Forss, Ohssen,
and Carlander.
In March of this year, the Missionary Union of
Stockholm was formed, for the purpose of sustaining and aiding Colporteurs. This Society is com.
posed mainly of Baptists.
The want of a school, where the colporteurs
might more fully qualify themselves for their important work, began now to be deeply felt. In
October of this year, a school was formed for this
purpose. A well qualified teacher from the north
of Sweden was employed to take charge of it for
six months, and Rektor Fryksted and Mr. Wiberg
9*




102      THE BAPTISTS IN SWEDEN.
gave lectures on theological subjects three times a
week. During this winter, four young men were
trained in this school, one of whom was Brother
Sven Svenson, of Skania.*
The hope that liberty of conscience was about to
be granted, excited at this time deep and prayerful
emotions in the hearts of Baptists in Sweden.
King Oscar had declared to the Diet his intention
to bring before them a law to this effect. And
even Bishop Thomander had expressed himself in
favor of granting to Baptists "a patent right to
exist, but not to increase."
Mr. Wiberg, in speaking of the hall where their
religious meetings were held, writes, "It is too
small to contain all who come. If we should obtain religious liberty, and be able to raise the
means for building a meeting-house, I have no
doubt we should soon see it filled." Of this hall
we find the following description by Dr. Steane:
" It is situated in one of the narrow streets which
constitute the heart of the city. It was formerly
used as a public gymnasium; the whole house, however, has been purchased by two of the members of
the church, in order that the gymnasium might be
used as a chapel. It is plain, but neatly and conveniently fitted up with seats-movable benches
with backs to them-and will hold about four hundred persons. Its chief and very obvious want is
* See page. 134.
9*




STOCKHIOLM.              103
altitude, the height being only that of an ordinary
dwelling-room. "*
During the spring and summer of 1857, Mr. Wiberg was disabled from preaching by illness, which
for a season confined him entirely to his room. Mr.
M61llersviird being absent on a missionary tour at
this period, the congregation for a time diminished.
But in August of this year, Rev. G. Palmquist returned from America, and was welcomed with joy.
In Mr. Wiberg's diary we find the following:
"Sunday, August 23. —This day, enjoyed the
privilege of welcoming to his native land, after an
absence of six years, our beloved brother G. Palmquist. May the Lord bless him, and make him a
great blessing to his native land.  We attended
meeting together in the evening, when I introduced
him to our congregation as a brother beloved in
Christ. He then made some interesting remarks,
bearing Christian salutation from the Christians in
America to the Christians in Sweden."
The following week Mr. Wiberg set out on a tour
in Helsingland, leaving the church in Stockholm
under the charge of Mr. Palmquist, who preached
for them for five weeks. During this time several
were baptized, among whom was his brother, Mr.
Peter Palmquist, and his wife. The Sunday-schools
were placed under the charge of these two brothers.
Mr. G. Palmquist was superintendent of the one in
* Notes of a Tour in Sweden, p, 45.




104      THE BAPTISTS IN SWEDEN.
the city, and Mr. P. Palmquist of the one in the
Southern District. Owing to the strong efforts of
the priests to prevent the children from attending
the Sunday-schools, it has been difficult to sustain
them, especially as there was a lack of proper
question-books and library books. There were,
however, at the close of 1858, eight hundred and
sixty children gathered into Sunday-schools in different parts of Sweden.
The following passage from a letter of Mr. Wiberg's, written during this winter, gives a pleasing
picture of a working church:
" The brethren of our church go out two and two
every Sunday, sometimes several miles beyond Stockholm, and read and expound the Word of God;
while the sisters go from house to house distributing
tracts and conversing with the impenitent."
From several interesting incidents connected with
this tract distribution, we extract the following:
"One of the visitors offered a tract to an aged
female, who, observing in her hand the tract entitled' Look to Jesus,' exclaimed,' Oh, give me that! It
was loaned to me some time ago to read. It led
me to Jesus, and has been the means of bringing
joy and peace to my soul.' When she received the
little book, she kissed it and said,'This is now
mine-the other was borrowed, and with regret I
was obliged to return it.' She thanked the giver
most gratefully, at the same time kissing her hand
repeatedly."




STOCKHOLM.               105
Well may we exclaim with Mr. Wiberg, " O, that
Christians everywhere might be led to appreciate
more and more this quiet, unobtrusive method of
winning souls to Christ." The Publication Society
has a list of nearly three hundred most excellent
tracts-shall they not be circulated by millions?
In June, 1858, the second Annual Association
of the Baptist churches in Sweden was held in
Stockholm. It was largely attended by ministers
and delegates from the Baptist churches in all parts
of the country. Some from other countries were
also present: Rev. J. G. Oncken, and J. K,5bner,
from Germany; Rev. E. Steane, D.D., and Rev.
J. H. Hinton, from England; and Mr. Johnson,
brother of one of the deacons of the church in
Stockholm, but himself for many years a resident
of Hull, England.
The meeting of the Evangelical Alliance, which
took place about the same time, rendered this a
season of peculiar interest to Christians in Stockholm.
Dr. Steane and 3Mr. iinton had received, as
Secretaries of the Baptist Union of Great Britain
and Ireland, an invitation to attend the Association
of the Baptist churches in Sweden. They complied
with this invitation, and were very cordially welcomed. They attended the meetings of the Association, and also those of the Evangelical Alliance.
The notes of their visit, which they published on
their return, show that every effort was made to




106      TIlE BAPTISTS IN SWEDEN.
render their stay in Stockholm pleasant and interesting. These notes also mention the interview which
Dr. Steane and Mr. Hinton had with the Archbishop of Upsala, and some other persons in authority, to endeavor to obtain liberty of conscience for
their brethren in the faith. They were courteously
and politely received, with fair words and flattering
hopes; but subsequent events have shown that, in
this case, as in many others, unwavering hostility
may be concealed under the language of fairness
and courtesy.
We therefore extract from  this little volume,
neither the correspondence with the Primate nor
the interview with the Royal Chancellor, but the
simple narrative of a brief interview with a Dalecarlian peasant, whose honest, heartfelt utterances
will, we are assured, be found interesting.
At two o'clock dinner was partaken of by all the
delegates to the Association, and the delegates
from England were the objects of peculiar attention
and interest. An eager group was formed around
them.
"Dr. Steane espied a tall, fine figure, a Dalecarlian in his provincial costume, and expressed a
desire to speak to him. I have seldom seen a finer
expression than in the face of the individual who
now came and sat down before us-so much strength
and so much sweetness. Dr. Steane inquired how
far he had come to be present at the meetings.' Some three hundred and fifty miles,' was the an



STOCKHOLM.               107
swer.'And how have you come?'' Mostly walking.' This, however, seemed nothing in his estimation; but that these dear English brethren
should have come so far to see us, that was a wonder. His eyes glistened at the thought. He would
gladly have gone twice as far to see such a sight.' And are you an elder, or a teacher?''I? —oh,
no!' he answered;' I am an ignorant man; I could
not write or spell a word if you would give me the
whole world. I have only to learn from others,
and to speak about the abundant grace of God
as experienced by myself.' After a little while he
added:' How I should like to speak to these dear
brethren; but here I am sitting like a poor mute.'
Certainly, however, this was not the case,-his
eyes spoke volumes. Dr. Steane said to him,'Babel divided us, but Pentecost again united us.
There is really only one language among the hearts
of those who love the Lord Jesus Christ.''Yes,'
said the Dalecarlian,' and some time there will be
only one language for their lips, too, and one song,
the song of the Lamb.' His expression was very
beautiful, and it seemed to make the brightest of
thoughts brighter still, by bringing it out at the
very moment when hearts were at a loss to express
to each other that very love which will be the
essence of the song to be sung in heaven, when all
the differences of this world shall have passed
away.
"Subsequent conversation with him elicited the




108      THE BAPTISTS IN SWEDEN.
fact that he was a recent and remarkable example
of the power of Divine grace. A young girl, he
told us, in the farm service, first spoke to him of
the way of life. He treated her, he said, with scorn
and rude contempt; she, however, meekly persisted
in her work of mercy, and at length God rewarded
her Christian zeal. He became a convert, and not
a convert merely, but a confessor and sufferer for
Christ.  He had persecuted the little maid, but he
had himself endured severer persecution since, having been imprisoned fourteen days on bread and
water. We asked him if he did not feel it hard to
be shut up in a dungeon, and treated as a criminal?
His answer was worthy of a Christian.'Not so
hard,' he said,'as to feel that I could not always
trust in Christ.'  Such men may be branded as
fanatics, but assuredly it is the fanaticism of apostles and martyrs."*
During the stay of Dr. Steane and his colleague,
the ordinance of baptism was administered on two
occasions. On this subject Dr. S. writes as follows:
"Their baptisms have to be stealthily administered on some lone sea-shore, or in a hidden nook
of some inland lake, where no hostile eye may see
them, and no lurking policeman spring upon them.
Some have been baptized since we have been here;
but the blessed deed, as though it had been the
perpetration of a great crime, was done at midnight,
* Notes of a Tour in Sweden, pp. 57-59.




STOCKHOLM.               109
and so secretly that even we heard nothing of it till
afterward." On their asking why they were not
informed of the baptism, as7 it would have given
them pleasure to be present, Mr. Wiberg replied,
"It is not necessary for you to break the law,
although it is so for us. It is as well that you
were not there."
He remarks further:
" There is a freshness and simplicity in the new
religious life here, which contrasts strangely with
the old fixed and conventional forms in which we
are accustomed to see it.... The Baptists
are acknowledged, even by their adversaries, to be a
quiet, upright people, with whom no fault can be
found but that they will be Baptists. The civil
rulers would not persecute them; and some in
authority assured me that the State clergy were the
instigators of all the intolerant measures taken
against them."
The members of the German deputation, Rev. J.
G. Oncken, and J. Ksbner, found a home with Mr.
Wiberg during their visit, "where," writes Mr.
Klbner, "brotherly love did every thing to'make
our stay agreeable."
They, as well as the English delegates, attended
the meetings of the Evangelical Alliance. Mr.
Kbbner addressed the meeting in Danish, which
language is intelligible to the Swedes. The others
spoke in English, and Mr. Wiberg acted as their
interpreter.  Mr. Kbbner says:
10




110       THE BAPTISTS IN SWEDEN.
"Very important and interesting subjects were
discussed.  Sweden is the land where religious
liberty is under the severest legal restraint, and yet
I never heard such freedom of speech in any similar
assembly. Even the Baptists occupied a very important position, and the opportunity to express
their sentiments was as freely and as fully granted
to them as to the ministers and other members of the
State Church."
Of the impression left by their intercourse with
the Baptists in Sweden, Mr. Kibner thus writes:
" I conceived a strong affection for the Swedish
brethren, and esteem them highly-so full of heart
and life, and so intelligent and prudent in expression. Heart and mind so sweetly blend in them,
that one feels quite at ease in their conversation
and debates."
The impression left on the minds of the English
delegates is thus given:
" It was a most interesting assembly. Composed
of young, energetic, well-informed and good-tempered men, men clear in their distinguishing views,
both of dissent and baptism; men determined to labor
for God, and ready to suffer-many of them had
already suffered for Him; men who knew how to
act, not only alone, but together, for not a trace
of disorder appeared in their proceedings-it seemed
to be the very nucleus of a living society, destined
not only to perpetuity, but to augmentation.  Certainly what we saw made us love them fervently,




STOCKHOLM.               111
and we were strongly impressed with the conviction
that, for the Baptists in Sweden, at least-to apply
a saying of Dr. Krummacher, of Berlin-' there is
a future.'"
At the close of the Conference it was resolved,
in consideration of the time occupied, and the
expense incurred in traveling, to hold the meetings
hereafter triennially instead of annually.
During this summer, about forty persons were
added by baptism to the church in Stockholm.
Among these was Mr. Schyberg. This gentleman
has built a large hall for worship in connection with
his residence, in the south part of Stockholm.
This is a considerable distance from the usual place
of worship of the church, and meetings there are
very numerously attended. Throughout this summer Mr. Wiberg preached there almost every Sunday evening. These meetings in Schyberg's Hall
have been continued regularly since.
The Colporteurs' School, in connection with the
Missionary Union of Stockholm, is continued during
the six winter months, and has been very useful.
A Dorcas Society, which was formed in connection with the church in the winter of 1857, has been
the means of doing much good.




CHAPTER VIII.
DALECARLIA.
A PECULTAR interest attaches itself to the province of Dalecarlia, or Dalarna, as it is often called.
Here the heroic Gustavus Wasa, in the disguise of
an humble peasant, sought a secure retreat after
the massacre at Stockholm, in which his father and
nearly one hundred of the principal nobles of Sweden were slain by command of the sanguinary Christian. In the Dalecarlian mines Gustavus labored
for his daily bread, awaiting the time when he
might rise and rescue his country from the yoke of
the oppressor.  Yet even this lowly occupation
and humble disguise was insufficient for his concealment.
A woman with whom he lodged noticed the embroidery on the collars of his under garments, and
soon it was whispered through the mine, and in the
village, that their fellow-workman was a noble in
disguise. The rumor reached the ears of Rankhitta, the lord of the mines. He at once visited
the mines, and quickly recognized Gustavus, who
had been his fellow-student at the University of
Upsala.  He generously invited him to his house.
(112)




Baptists in Ssweden.
DALECARLIAN  PEASANTS.








DALECARLIA.               113
Thither Gustavus repaired in secret, and many
plans were talked over between him and his friend
for the delivery of their country from the Danish
oppressors. But Rankhitta was timid, and could
not sympathize with the ardent courage and the
eager pantings of freedom which animated the
heart of Gustavus. He left him, and sought the
residence of another noble, who received him with
simulated friendship. But soon learning his treacherous designs, Gustavus left his house under cover
of the night, and after many perils and escapes he
found himself under the protection of a priest
whose heart burned with patriotic zeal, and who
was thoroughly acquainted with the character both
of the nobles and of the peasants of these valleys
and hills.
Following his host's advice, which his own observation fully confirmed, Gustavus resolved no longer
to confer with the nobles, but to address himself at
once to the warm and patriotic hearts of the peasantry. It is well known that a strong love of freedoin and of their native land characterizes the
inhabitants of mountainous countries. The highlanders of Scotland and mountaineers of Switzerland afford examples of this love of country, and
the warm-hearted, hardy sons of Dalecarlia are well
worthy to rank with the countrymen of Bruce and
of Tell.
Annual festivals were held in the parish of Mora,
at the head of Lake Siljan.  And these festivals
10*




114      THE BAPTISTS IN SWEDEN.
were attended by very large numbers of the peasantry.
Lake Siljan is situated nearly in the centre of
Dalecarlia, and the aspect of the country on its
borders is in striking contrast with the wild and
mountainous districts by which it is surrounded.
Well-cultivated fields and comfortable homesteads
afford pleasing evidence of the industry of the inhabitants.
Here, in December, 1520, at the Christmas festival, Gustavas Wasa appeared before the assembled multitude. The earnest eloquence with which
he dwelt on the wrongs which they had already endured, and the still greater miseries which were in
store for them through Danish oppression, stirred
every heart to resist the invader.
A curious circumstance is mentioned by a Swedish historian, indicative of the superstitions of the
country. The old men in the assembly watched
the wind, and observed that it had blown constantly from the north during the harangue of
Gustavus. This was deemed among them as an
infallible token of success. They felt assured of the
Divine approbation, and a company of four hundred men placed themselves under the command
of Gustavus.
Well-directed enterprises and successes which,
though trifling in themselves, augured well for the
future, soon caused the whole province to declare




DALECARLIA.              115
in favor of Gustavus, and in a short time he found
himself at the head of 15,000 men.
Complete success at length crowned the efforts
of the heroic Gustavus. The union of Calmar,
which had been productive of such fatal results to
Sweden, was broken, the Danish yoke was shaken
off, and by general acclamation Gustavus Ericson
Wasa, the descendant of their ancient kings, was
placed upon the throne of Sweden. What important
events were thus brought about, originating in the
patriotic ardor and determined courage of the band
of Dalecarlian peasants assembled on the shores of
Lake Siljan I
The Dalecarlians of the present day appear to
retain, in a great degree, the characteristics of their
ancestors in the days of Gustavus Wasa. Travelers
in Sweden speak with enthusiasm of the sturdy,
handsome, warm-hearted Dalecarlian peasant. Love
of his native country, and (specially of Dalarna,
burns as strongly in the heart of the Dalecarlian
of our day, as it did in the hearts of his forefathers
when, at the voice of Gustavus, they rose and
struck the first blow in that struggle which freed
Sweden from the yoke of the Dane.
The natural position of the country is favorable
sv this love of country and love of liberty. Dalecarlia, or the Dales, comprises chiefly the two great
river basins and numerous side branches of the
West and East Dal rivers, called in Swedish,
Wester Dal and Oester Dal.  These rivers take




116      THE BAPTISTS IN  SWEDEN.
their rise in the mountainous regions in the northwestern part of the province, where mountain,
ravine, cataract, and pine forest, succeed each other
in almost endless succession. From this wild and
romantic region the two rivers descend into the
more peaceful and fertile scenes in the country
below. We have already mentioned the pleasing
appearance of the fields and farms on the shores
of Lake Siljan. It is below this lake that the two
rivers unite and form the Dal.
The inhabitants of these valleys retain more of
their ancient simplicity of manners, dress, and mode
of living, than the natives of any other part of
Sweden. This is owing, in part, to their isolated
position, which has preserved them in a great
degree from the vice and immorality which prevails to a fearful extent in other parts of Sweden,
especially in Stockholm. And also in part to the
fact of their esteeming themselves-as is often
found to be the case among mountaineers-a superior race to their more lowland neighbors in the
south.  During the summer months, large numbers,
both of men and women, especially from the more
sterile districts, repair to Stockholm to obtain
work. Their strength, industry, and proverbial
honesty, cause them to be very generally employed
in that city. Others again wander much further
from home, and visit Russia, Italy, England, and
other countries of Europe, to sell the products of
their ingenuity and industry-basket-work, watches,




DALECARLIA.               117
hair-chains, bracelets, etc. But however far he may
wander, or however lucrative the employment in
which he may be engaged, the heart of the Darlecarlian still fondly turns toward home, and the approach of winter finds him once more among his
native mountains and valleys, which the charms of
no other country can ever rival in his eyes.
The influence which the parish priests exert over
this true-hearted, simple-minded people, is very
great. Their duties are by no means confined to
the spiritual guidance and instruction of the people.  They are the school-managers, the leaders
of education, the chief representatives in the Diet,
and the legal advisers of their flocks. They also
possess the influence which wealth ordinarily gives.
For their incomes from tithes, fees for baptisms,
marriages, and funerals, and other offerings, amount
to from $3000 to $4000 a year. This is a very
large income in the interior of Sweden, and enables
the parish priest to exercise an almost unlimited
hospitality.
The following extracts from the journal of a
traveler, who spent the summer of 1856 in Sweden
and Norway, present a vivid picture of a Sunday
among the Dalecarlians, and enable us to form
some idea of the intercourse subsisting between
pastor and people; and also of the kind of instruction which is likely to be imparted by such a pastor
to his flock. It offers a strange spectacle to our
eyes-the minister standing in the morning by the




118      THE BAPTISTS IN SWEDEN.
open grave, or distributing the bread and wine at
the Lord's table, and in the evening drinking punch
and whiskey, and watching with pleasure the gay
whirl of the waltz.
The writer was staying at Leksand, at the southern extremity of Lake Siljan, in the parish of the
Domprosten H., whose parsonage contains twelve
thousand people, and has forty-six schools.
"LEKSAND, August.-The sight yesterday morning (Sunday) at the church was one of the most
impressive I ever saw. I rose at half-past six, in
a cool, brilliant summer morning, and the people
were even then beginning to straggle into the
great church-yard —the women arranging their
toilettes in the angles of the church walls.  At
seven a fleet of boats from various parts of the
lake were flashing and plowing through the water,
all directed toward one point, and pulling with a
regular strong beat, as in a boat race. At one
time I counted thirty-one large boats, with thirty
or forty people in each. They were all in costume,
and the boats glistened with white and red, as if it
were some festal procession. As each struck the
land, it emptied itself of the brilliantly-dressed
party-the women in broad, white head-dresses,
and with red bodies; the men wearing long black
coats, sometimes with embroidery on the shoulders,
and black' Kossuth hats.' As they came up the
hill, with their various colors fresh in the morning
sun, they formed a most picturesque train. Each




,VZ- ~ ~     ~        ~       ~       -
Baptists in Sweden.            -- -----— i:- -----— ~LAE  ILAX AD  HUCHOFLESAD








DALECARLIA.              119
one carried the psalm book, wrapped in a neat
cloth, and those in the rear bore the baskets of
biscuits and onions for the meal after service.
" The men were much the finer looking, though
the women had hearty, pleasant, sun-brown faces,
with very white teeth, while there were some young
girls of exquisite and regular features.
"By eight o'clock the streets of the little village
were crowded with a great multitude of peasants.
From land and from water they came pouring into
the church-yard. Soon a denser crowd gathered
around a particular spot-a sad procession, with
hearse and mourners, entered-the young Comminister read the service over the grave, and the
whole multitude in the open air joined in a grand,
solemn hymn. At the same time another large
company were receiving the Communion in one
part of the church.
" At half-past ten, when I entered, an imposing
spectacle met the eye. The spacious church,-with
its two tiers of galleries, its long seats and aisles,
was crowded to the full; the chandeliers and little
pronged supports were black with hats, and every
available standing-place was filled-all by the
peasants alone. I saw but one lady's bonnet and
gentleman's coat in the house. It was a vast array
of stalwart-looking men and ruddy, sun-burned
women in their particolored picturesque costume.
All were there-the nursing-child and the hobbling old man-no one was left at home. The men




120      THE BAPTISTS IN SWEDEN.
took the seats first; those who stood up in the
aisles were women.  Some of the mothers were
feeding their infants with onions.
"As each person entered he stopped a moment,
covered his face, and made a silent prayer. After
a little time a hymn was commenced by the congregation-a monotonous, melancholy kind of
chant. The organ was a powerful one, but it was
almost drowned in the surges of sound which
rolled up from that vast assembly. This was continued through some thirty or forty verses. At
length the clergyman ascended the pulpit; a short,
apparently extempore, prayer was uttered; and the
sermon was read. There was profound attention
through the whole audience. After it a quartette
was sung with beautiful effect; and with another
long chant, and some reading of the Scriptures, the
assembly dispersed. Many lingered without to
admire the new crown just placed on the Byzantinelike tower, others gathering in knots to discuss business and village affairs.
"My friends computed that there were seven
thousand persons present in the church.
"I was impressed, in seeing the audience, with
the wonderful opportunities granted to the Swedish
clergy for influence over the peasants. In such
remote provinces they are almost the sole guides
and directors-there are no nobles, or judges, or
governors here, and every Sunday they have these
vast audiences upon which to impress humane, lib



DALECARLIA.              121
eral and religious sentiments. The Swedes are
plainly susceptible to oratory, and there never was
such a field for a great Reformer as Sweden is now.
But who is there will come forward to work it?
"We are occupying the lower rooms of the
parsonage —large, pleasant rooms in one of the
houses; above us are the saloons for company. On
the other side of the square is the kitchen and servants' house; and on still another side, the house
for the pastor's family. The doors are all open,
and in the kitchen department is observed a number of the poor peasants taking food; in the pastor's
saloon a little table is bounteously filled, from
which we are to take and eat, wherever we can find
a seat. A glass of whiskey, and bread and anchovies, are offered to each first, as usual. A number of persons come in and join us in the meal.
The servants bring in course after course, in most
liberal measure.  After the dinner we start for a
long walk by the pleasant lake, while the Prost
goes to the parish meeting.
" Sunday evening at the pastor's is the fete evening, always; but more especially now, as they wish
to celebrate the raising of the Church tower.
"The large guest saloons are thrown open, as
well as the state bed-chamber, and by six o'clock
the guests begin to come. The gentlemen are in
one room and the ladies in another, and as each
gentleman enters he shakes hands with the pastor,
and then with every other gentleman; he then
11




122      THE BAPTISTS IN SWEDEN.
goes through the ladies' rooms, bowing to each very
low and formally, seldom shaking hands. The ladies go through a similar ordeal-each one bowing
and courtesying all through our saloon to every
gentleman whom she knows."
The guests at this levee appear to have been
chiefly burgers, with perhaps one or two nobles.
Only three peasants, or Bonders, are mentioned as
being present.  One of these is the delegate to
the parliament; the two others are the workmen
who placed the crown finally on the tower, and who
are the heroes of the evening.
After conversation of a desultory nature, punch
in small glasses was brought. The pastor stepped
forward and proposed several toasts in succession.
After these were drunk, dancing began.  "The
great saloon shook with the tread of the dancers.
The Comminister, who spoke at the grave and led
the Communion in the morning, was now moving
cheerily among the waltzers, though not dancing
himself."
After the dance popular melodies were sung.
At ten o'clock the company went across the square,
where, in a large saloon, a table was spread.
Meats, puddings, game, pancakes, milk-soup, salad,
grot (or rye-mush) and milk, fish, cakes, and creams,
formed a very substantial repast. Nothing was
drunk at the meal except the unfailing prelude of
a glass of whiskey, until later, when the servants
brought in a great silver flagon, with curious or



DALECARLIA.              123
namenting, foaming with beer. This was a gift
from a former parish to the pastor. It was passed
around, each drinking in turn. At twelve the
company began to disperse, the pastor giving goodnight, with a shake of the hand, to each departing
guest. "




CHAPTER IX.
BAPTISTS IN DALECARLIA.
A RECENT traveler in Sweden, after speaking of
the quiet, earnest way in which the Baptists in that
country are laboring for the advancement of the
great principles of Christianity, proceeds to say:
" They have thus far suffered persecution, banishment, and reproach, but each day their cause
grows stronger, and takes deeper hold of the hearts
of the people."
As we trace the progress of Baptist principles in
Dalarna, we must remember all the obstacles which
impede their onward course. All the wealth and
power and influence of the hierarchy are employed
to crush out this "' heresy," and to silence the voice
of the preacher. Blows, fines, and imprisonments,
are meted out both to pastor and people. Men
cast out their names as evil, and, often, friends and
relatives disown them. Yet, notwithstanding all
these trials and difficulties, we find in Dalarna, as
in other parts of Sweden, the cause of God and of
truth steadily advancing.
A copy of Mr. Wiberg's first work on Baptism,
"Who is to be baptized?" was taken to Dalarna
(124)




BAPTISTS IN DALECARLIA.         125
during the time that its author was in the United
States. It was first read by Nas Per Person. He
was convinced, by reading this work and carefully
searching the Scriptures, that it was his duty to be
baptized.  He loaned the book to others.  A
powerful religious movement commenced about
this time in Dalarna, and the little volume was
eagerly read by many who were seeking to know
and to do whatsoever the Lord commanded. It
went from hand to hand until it was worn out.
Many from its perusal were led to see their duty,
and expressed an anxious desire to be baptized.
In May, 1854, P. F. Hejdenberg; who had himself been aroused to seek after the truth by the
perusal of this book, went to Hamburg to visit
the Baptist Church there and to request baptism.
He was baptized by Rev. J. G. Oncken, and he
was subsequently ordained. On his return Mr.
Hejdenberg baptized the believers who were awaiting the ordinance, and they were organized into
churches.
Three of these churches, containing an aggregate of about two hundred and seventy members,
were organized in Dalarna, in the parishes of Orsa
and Elfdahlen, and at Ona, in the parish of Mora.
By reference to the statistics, it will be seen that
these churches have been since steadily increasing
in numbers. In the following year the church in
Womhus was organized, and in 1857 another was
11*




126      THE BAPTISTS IN SWEDEN.
formed in Bonas. This last-named church, as well
as that of Ona, is in the parish of Mora.
During the summer of 1857, the preaching of the
word was greatly blessed in this region, many
were brought to trust in the Saviour, and were
baptized in his name. Trials and persecutions
of various kinds followed those who thus dared to
obey God rather than man. They were summoned
before tribunals, civil and ecclesiastical, fined, imprisoned on bread and water, and, often, the rites
of marriage were denied to those Baptists who
were unable to pay a fee sufficiently large to overcome the scruples of the priest. The Lutheran
priests refused to perform the marriage ceremony
for those who were not communicants in the State
Church; and ministers of any other church are
forbidden to perform this ceremony, under penalty
of three years' imprisonment in a fortress, at hard
labor. In order that their ministers might not
incur this penalty, persons, in several instances,
united themselves in presence of the assembled
church, plighting their vows to each other in a
solemn manner. An information was laid against
a minister merely because, at the close of a meeting he had implored the blessing of God on those
who had thus united themselves. And during this
year, (1857) several, who were thus united, were
fined and separated by the authorities in Dalarna.
Their minister shared in the sufferings of his
flock; he was pursued with unrelenting animosity;




BAPTISTS IN DALECARLIA.         127
in one instance he was cruelly attacked, and beaten
about the head, yet he relaxed not in his efforts.
In the latter part of the summer, a fellow-laborer
in the gospel visited Mora, and finding the pastor
depressed from ill health added to many difficulties,
he cheered him by reminding him of the state of
things in Mora and Womhus three years before,
when first he came there. The review of all that
the Lord had wrought caused him to thank God
and take courage. And with the prayer that "the
Lord would give him more grace not to be overcome by the difficulties of the way," he determined
to labor on faithfully.
Thus these fellow-laborers in the Lord's vineyard cheer and encourage each other. Partakers
now of each others' labors, sharers in contumely, reproach, and suffering, they will be partakers in that
glorious reward which the Lord, the righteous
Judge, will bestow on His faithful ones in the last
Great Day.
During this year the church at Mora commenced
making efforts to build a house of worship. They
secured a spot of ground, and commenced hewing
and hauling timber on the ground. Their efforts
were much impeded by the poverty of the members. But they persevered, and in the spring of
1859, when Mr. Wiberg made a tour in Dalarna,
he preached in the new Baptist meeting-house to a
congregation of about four hundred persons. It
is a neat and comfortable frame building, entirely




128      THE BAPTISTS IN SWEDEN.
completed, with the exception of the gallery, which
was not yet finished. At Elfdahlen, also, they
have a convenient house of worship. The church,
here numbers two hundred and sixty members.
Here Mr. Wiberg preached during this tour, on a
week-day, to a congregation numbering, both in
the morning and the evening, about five hundred
persons. Earnest attention and deep interest were
manifested. A day or two afterward Mr. W. received a visit early in the morning from a church
warden, who was very anxious on the subject of
baptism. He was subsequently led to see clearly
the path of duty, and was baptized in obedience to
the Saviour's command.
The efforts of the Baptists to awaken a true interest in religion in the minds of the people, have
roused the zeal and activity of the Lutherans in
this region. Formerly no week-day religious meetings were ever heard of. But now they hold them
frequently in almost every village.  Sometimes
every day in the week, and regularly on Wednesdays and Saturdays.
At Womhus, also, a house of worship is erected.
Here Mr. Wiberg preached, and the congregation
was so large that many went away, unable even to
find a standing-place where they might hear. An
associational meeting of the churches in Dalarna
was held with the church at Wombus, while Mr.
W. was with them.
During the tour of Mr. Wiberg, another Baptist




BAPTISTS IN DALECARLIA.         129
Church was organized in Dalarna. The history
of its origin will be read with interest.
In the fall of 1857, one of the Colporteurs of
the PUBLICATION SOCIETY, Nas Per Person, visited
Norberg. He, as we have seen, was the first
person in Dalarna who read Mr. Wiberg's book on
Baptism. He was a native of Orsa. His mother
is a pious woman and a member of the Baptist
Church, and his sister, Anna Persdotter, has twice
suffered imprisonment on bread and water for her
adherence to Baptist principles. As early as 1853
Nas Per Person began to labor earnestly for the
spread of the gospel in his native place, and in the
neighboring parish of Mora. He was gladly listened to by the people; his gentle and winning manners gained their confidence, and often converted
bitter opposers into warm friends. The priests
strove to silence him, first by threats, and afterward by fines and imprisonment; but he continued
to preach in the name of Jesus.  His preaching
was made the power of God unto salvation to
many souls. A few years later,-in the autumn
of 1856, —a check was put to his efforts for the
spread of the gospel, by the refusal of the authorities in his native place to grant him a passport.
He therefore determined to remove with his family
to BMllnas, in the province of Helsingland.  From
this place he was able to travel as Colporteur into
the neighboring parishes, and also into his native
province of Dalarna.




130      THE BAPTISTS IN SWEDEN.
In one of his tours, the following year, he visited
Norberg, as before mentioned. There had never
been any religious meetings held in this parish,
except the usual religious services of the State
Church. The people listened with surprise to the
earnest, soul-stirring exhortations of the stranger
who had come to speak to them of the Saviour.
Accustomed to the cold, formal round of mere external religious observances, the stated and compulsory attendance at the Lord's Supper,-where
the drunkard, the profane, and the worldly, were
equally welcome with the humble, sincere Christian,.-the doctrine, "Except a man be born again,
he cannot enter the kingdom of God," sounded in
their ears as a new and startling announcement.
A gentleman of influence in this neighborhood,
Mr. Kjerrulf, the owner of extensive ironworks, took
a deep interest in the progress of the good work.
He conveyed the colporteur from one place to another in his own carriage, which caused this humble
servant of God to exclaim, in a letter written about
this time, "How wonderfull I who have been
accustomed to be carried in a prisoner's car, to be
thus honored I Praised be the Lord for all I" A
few evenings later a meeting was held at the ironworks, and all the men were permitted to cease
work that evening and attend the meeting.
In the spring of 1859, two gentlemen from Dalarna visited Stockholm. They came to converse
with Mr. Wiberg, and to present themselves before




BAPTISTS IN DALECARLIA.         131
the Church in Stockholm as candidates for baptism.
They were received, and the following morning, at a
very early hour, Mr. Wiberg went three miles out
of the city to administer to them the ordinance.
These gentlemen were Mr. K. and the foreman of
his works, who had traveled one hundred and
twenty miles to comply with the command of the
Saviour.
The following month, at the close of a tour in
Dalarna, Mr. Wiberg visited Presthyttan, Mr.
Kjerrulf's residence. He was gladly welcomed.
Mr. K. had built, adjoining his residence, a hall
for religious meetings, capable of containing from
two to three hundred persons. Here Mr. Wiberg
preached for two or three evenings. There were a
number of candidates for baptism who presented
themselves the following Sunday morning, 22d of
May. In the afternoon Mr. Wiberg preached. In
the evening they repaired to a lake in the vicinity,
where, in the presence of about two hundred spectators, Mr. Wiberg buried in baptism twenty-three
rejoicing believers. The lake being on Mr. K.'s
estate, they had nothing to fear from assailants.
The scene was deeply impressive, and, as one present remarked, it was "a season that will tell on
coming generations."  On returning from the water
they assembled in the meeting-room, and there
organized the first Baptist Church at Presthyttan,
consisting of thirty-seven members. The Lord's
Supper was then celebrated, and the interesting




132      THE BAPTISTS IN SWEDEN.
services of this eventful day did not close till the
night was far advanced. The following morning
after an early prayer-meeting, Mr. Wiberg pursued
his homeward journey. Mr. K. took him in his
carriage to the town of Westeras, a good day's
journey from Presthyttan. And thence, the following morning, he returned by steamboat to Stockholm.
By reference to the map, it will be seen that the
organization of this church is an indication of the
spread of Baptist principles in Dalarna. The religious movement in that province commenced in
the parish of Orsa and its vicinity, and the five
churches which were first constituted are all situated to the north of Lake Siljan, extending from
that lake in a north-westerly direction. Norberg,
near which Presthyttan is situated, is in the southeastern extremity of the province.




CHAPTER X.
SKANIA.
SKANIA is a large and flourishing province in the
southern extremity of Sweden.  It comprises the
two modern divisions of Christianstad and Malmi.
It is a flat and fertile region, and this, added to
good cultivation of the soil, renders Skinia one of
the most productive parts of Sweden.  Her farmers are rapidly increasing in wealth. Some Scotch
farmers have settled here, and have endeavored,
with a good degree of success, to introduce into
this province improved methods of farming.
Halland, where Nilsson labored and suffered, and
where the first Baptist church in Sweden was
formed, adjoins this province, yet it was not till the
year 1856 that the subject of believers' baptism
began to be considered in Skania.  A great religious movement was going on; the colporteurs
of the Missionary Union of Stockholm were preaching the word with earnestness and faithfulness;
men were turning to the scriptures, which had
been too much neglected, as their sole guide in
faith and practice. It is not surprising that when
the subject of believers' baptism was presented to
12                          (133)




134      THE BAPTISTS IN SWEDEN.
their minds, coming, as it does, with all the weight
of scripture practice and of scripture teaching to
enforce it, men should have anxiously desired to
obey their Lord's command. A number of Christians, among whom were several of the colporteurs,
were anxious that Mr. Wiberg should come down
to baptize them. It was not possible for him to
leave Stockholm at that time. One of the preachers,
an interesting young man by the name of Sven
Svenson, felt it his imperative duty to be baptized
immediately, and he came up to Stockholm for that
purpose, intending to return as soon as possible.
Mr. Wiberg baptized him on the 26th of October,
and, by his advice, Mr. Svenson then entered the
newly-formed colporteur school. Having excellent
natural abilities, six months' training in this school
enabled him to return to his field of labor better
qualified to work thoroughly and successfully. He
is a faithful, earnest laborer, and the grace of God
has signally crowned his efforts. He has labored
as a Colporteur of the "PUBLICATION SOCIETY."
The following account of his unwearied labors
and severe persecution, on his first return to Skania,
will be read with deep interest.
"ULLSTORP, Jan. 1858.
"In the month of April, 1857, I left Stockholm
and traveled to the south of Sweden, where I was
born. Here I commenced, as I had done several
years past, traveling around and preaching the




SKANIA.               135
word of God to the people. On my arrival here
from Stockholm, there was not to be found in the
entire region a single baptized believer excepting
myself, but many had their minds made up on the
subject. Very soon after I came home, a meeting
was held of Christians who had embraced Baptist
views, at which meeting I was present. It was a
happy and joyful occasion to many. I baptized on
that day two colporteurs, Hanner and Lindegren,
and I received an urgent request to go to a place
called Yngsjo, for the purpose of baptizing some
Christians. When I came, there were more ready
to receive baptism than I had imagined. After
being satisfied with their Christian experience and
religious views, I baptized fifty-nine. From there
I traveled to a village called Henesta. Here forty.
four received baptism, and the day following twentyone. I there preached before an immense concourse
of people, who assembled for several days in succession to hear the Word of God. A church was organized here of sixty-five members, and a brother
by name of Jsns Anderson, a farmer, was ordained
to take the oversight of them in the Lord. From
here I traveled to a village named Grodby, a distance of thirty miles, where I baptized thirty-four.
I remained here to preach the Word for several
days, and a church was organized-Brother Nils
Svenson was ordained to take the charge of them.
From here I went to a village named Ullstorp,




136      THE BAPTISTS IN SWEDEN.
where a church of fifty-seven members was organized,
which has since increased to one hundred.
"I now went back to Yngsjo, for the purpose of
strengthening the newly-baptized believers. While
there the following circumstances occurred. I was
sitting quietly, one morning, explaining the word
of God to some friends, when suddenly the house
was filled with enemies of God and all righteousness. They pushed me off the chair on which I
sat, giving me repeated blows on the head, and
pulled out my hair by the roots. They then
dragged me out of the house to another place,
where they recommenced striking and kicking me."
At length they desisted, and the meekness with
which the minister of Christ endured all their cruel
and brutal treatment, endeavoring at intervals to
speak to them from the word of God, seemed to
touch the hearts of some of his persecutors. But
the others urged them on, bringing them brandy in
order more to inflame their passions. This succeeded, and they now took him to the district-sergeant, who had him placed in the county prison.
" It was noised abroad that I was in the prison,
and the yard was soon filled with people who came
to see the infamous'baptizer.' And so clamorous
was the mob to see me that the sergeant, to gratify
them, had me brought out before them, when I was
made the butt of their scoffs, jeers, and ridicule.




SKANIA.                 137
Some swore, and cursed me, while others laughed
at me. One old gentleman spit in my face, and
said that I ought to be destroyed. They had determined at first that I should remain in the county
prison over night. But after I was shut in, so great
was my joy that I had been counted worthy to
suffer reproach for the cause of my Master, that I
could not refrain from singing songs of praise and
speaking the word of God to others within the
prison. When they heard this, they begged the
district-sergeant to have me sent to the provincial
penitentiary that same evening.  They arrived
there with me about midnight.  Here I was met
by the jail-keeper with curses. They then proceeded to clip my hair close to my head, strip me
of my clothes, and drench me with cold water; after
which they put on me a prisoner's dress, of very
coarse, thin, gray material, and threw me into a
dark cell. As the weather was quite cold I was
seized with a violent chill. But the Lord strengthened me, and so manifested himself to me that I
was enabled to rejoice in Him, and to feel that
I was not left alone. From this place I was removed to a cell where I could see. Here I remained
three days, after which I was placed on a prisoner's
car and driven to my native place in order to be set
at liberty. So terribly had the people been frightened that even Christians were afraid to receive me
into their houses. In every village, watch was set
12*




138      THE BAPTISTS IN SWEDEN'.
to arrest me in case I should cross the boundaries
of the parish in which I lived.
" This state of things looked very dark and mysterious to me and to my friends. But when the
prayers of the poor and the oppressed ascended
from earth to heaven, the Lord heard and sent
help. In His great goodness it was so ordered
that I was able to borrow some money, with which
I secured the use of a house about three miles from
Ullstorp. This place I had fitted up to hold meetings in. In this house I now preach the word of
life to large congregations every Sunday. There
are now in this region eleven Baptist churches organized, where there was not a single Baptist to be
be found in April, 1857. In this house of which I
have spoken, we now hold quarterly meetings, at
which all the churches are represented. The number of baptized Christians in this region is five hundred and thirty-five. Unity and love are prevailing,
and it seems as if the Lord would do yet greater
things among us. The enemies of the truth, however, still rage terribly against us. For fear of
them, when we go out to preach, we are often
obliged to lie concealed during the day and hold
our meetings at the midnight hour.  Several times
they have been out pursuing me with loaded guns,
in order to put an end to me. But the Lord has
wonderfully preserved my life. It is very difficult
for me to go out to preach abroad the word of
God, because I fear I should not be long permitted




SKANIA.                   139
to have my liberty; and if I am arrested for the third
time, I should be made a prisoner at hard labor for
several months."
Thus in the midst of persecutions, the Lord sustained and strengthened his servant, and these
afflictions only increased his desire to spend and be
spent for Christ.
In July, in this year, Mr. Wiberg visited Skinia,
and spent two or three weeks in visiting different
parts of that region. In reviewing his journeys
during that summer, he writes:
" I am filled with gratitude to the Lord for what
He has already done, and with most sanguine expectations for the future. Our churches here are
but in their infancy, and need much watch, care
and instruction, as they have but just emerged from
the semi-papal darkness and superstition of the
State Church. They have also to struggle with
great difficulties, being poor, and persecuted, and
some of the members living many miles apart. In
several places they are destitute of able pastors and
preachers, who might feed them with the bread of
life. Especially is this the case in some parts of
Skania. There is, for instance, one church very
far iu the south and remote from the others, called
Yngsjo,* which consists of seventy members. This
* The place where Mr. Svenson baptized the first band of believers, on his return from Stockholm, and where he was afterwards arrested and maltreated.




140       THE BAPTISTS IN SWEDEN.
church has as yet neither pastor nor preacher, and
they have not the means of sustaining one, being
mostly fishermen and very poor. So great is the
hostility against this little flock, that my friends
solemnly warned me from going there, as the enraged mob might kill me. While I was at Christianstad, however, many of these brethren came to
see me, and I endeavored to instruct and comfort
them from the word of God. Brother Svenson
has once or twice ventured to visit them, but he
has been obliged to wend his way as through an
encampment of enemies on the battle-field. Brother
Segerstrom, from Mala, on a journey from Stockholm, ventured to stop one evening among them,
but he was most shamefully maltreated, and barely
escaped with his life from the infuriated mob.
And, generally, our colporteurs can scarcely go
without the borders of their respective parishes
without being seized and imprisoned. On account
of these persecutions, a few have returned to the
State Church. Yet the cause of Christ is steadily
and gloriously advancing through the whole of this
southern region."
Several circumstances of peculiar interest occurred during this tour of Mr. Wiberg. We will
therefore subjoin some extracts from his journal.
He went first to Westervik, where he designed to
take the steamer to Christianstad.  He delayed
doing so for a few days that he might visit the
parish of Gamleby, twelve miles distant, the home




SKANIA.                 141
of Mr. Rolander, who had been spending the previous winter as a student in the colporteur school,
in Stockholm.  Mr. W. writes: "In this place
there is much spiritual darkness. About nine years
ago only a solitary female was known here as a
true, living Christian.  Through her instrumentality Bro. Rolander was led to think of the concerns of his soul, and, as I trust, truly converted.
This young brother has for some time been holding
meetings in his father's house, and an interest
seems to be awakened in the minds of some. He
has long felt it his duty to be baptized, but deferred
from a great desire to be baptized in his own native village.
" Saturday, 11th. Being fully satisfied of the genuineness of Bro. Rolander's piety and his views
of gospel truth, we proceeded, at the close of the
day, to a retired spot selected by Bro. R. himself,
and there it was my privilege to baptize him in
the likeness of his Saviour's death and resurrection.
For fear of disturbance no spectator was allowed
to be present. Both before and after baptism we
knelt together in prayer on the sea-shore. It was
a highly interesting season to us both.
"Sunday, 12th.  Attended service in the State
Church, which is only a few steps from Bro. R.'s
house: his father is the organist.  The priest
read a sermon and christened four infants, whom he
pronounced thereby born again and made inheritors of the kingdom of God. In the afternoon we




142      THE BAPTISTS IN SWEDEN.
had meeting at Bro. R.'s house, which was densely
crowded.  Being unwell myself, Bro. R. spoke
with great power and clearness, and I followed
with some concluding remarks. Many were affected to tears, and several remained for religious
conversation. "
Early the following morning the priest appeared
at the house of Mr. Rolander, saying that he had
been informed that the travelers who were staying
were Baptists, and that he was come to call his
son to an account for having introduced them
into the parish. He was very angry, but hearing
that they were going to leave immediately, he became pacified and left the house. Mr. R. accompanied him to Westervik, and was there ordained
on the following day.
On the 16th, Mr. W. reached Christianstad. He
writes:
"We were kindly received by a Christian friend,
Mr. Hallberg. Although not a Baptist himself, he
has done much to aid our cause. He has for a
long time opened his house for religious worship,
and during the last summer he has built an addition in the form of a meeting room capable of
containing from three to four hundred persons.
Yet his means are limited; he is a carpenter by
trade. We had very interesting meetings here."
On Sunday, 19th, at four in the afternoon, about
four hundred persons assembled for public worship.
Mr. Wiberg preached. At nine in the evening the




SKANIA.                 143
baptized believers in Christianstad assembled for
the purpose of being organized into a regular
Baptist Church. Mr. Struve was ordained as their
pastor. After which they celebrated the Lord's
Supper, and continued together in prayer until
midnight.
" 20th, at Bjernhult," writes Mr. W., "I was
most heartily welcomed by a Christian sister, who
has a very large house which she opened for worship. We commenced meeting at four o'clock;
about five hundred persons were present. We continued together until ten o'clock in the evening.
Bro. Nymanson,* a Colporteur, and myself, spoke.
Much feeling was manifested. It was truly delightful to see so many of the young in the morning of life walking in the ways of the Lord. After
the meeting I distributed about one thousand pages
of tracts. We have here a church of seventy members, raised mainly through the instrumentality of
Bro. Sven Svenson.  After the close of the first
meeting we held a special meeting of the church, at
which I endeavored to impart to them such counsel
and instruction as I thought would prove useful."
At Vinslof, where Mr. W. arrived on the 22d,
he called on Dr. Bergman, a minister of the State
Church, who received him very kindly, though he
seemed distressed at the great increase of the Bap* He was one of the first to embrace Baptist views in Skdnia,
but worn out by persecutions, and impoverished by fines, he
has since returned to the State Chur3h.




144      THE BAPTISTS IN SWEDEN.
tists in his vicinity. He invited Mr. W. to remain
with him over night. And three of the Colporteurs, with whom Mr. W. had an appointment,
having sought for him at the parsonage, were invited in, and thus there was opportunity for free
discussion of Baptist doctrines and practices.
Happy would it be for Sweden if such instances
of kindness and liberality of feeling were more numerous among the clergy of the State Church I
Let us hope and pray for the spread of vital Christianity throughout the State Church: then persecution and oppression will cease, and every Christian
will rejoice to meet in every other Christian a
brother.
The following day, at Mala, Mr. W. met with
Rev. S. Svenson, and other preachers. A meeting
for worship was held, after which Messrs. Hanner
and Segerstrom were ordained to the work of the
gospel ministry.  The latter has the pastoral
charge of the little church in Mala, consisting then
of twenty-seven members, which, before the close
of 1858, bad increased to one hundred.
"Saturday, 25th, I started early in the morning
for Bjorkerod, a distance of twenty-four miles.
Here I was gladly received by a distinguished personage of the nobility, by the name of Carl Gustaf
Rutger Skytte, a lineal descendant of the great
Gustavus Adolphus.  This brother, with eight
members of his family, has been baptized since the
month of April. I have seldom seen a more joy



SKANIA.                145
ful, orderly, and consistent family of Christians.
Adjacent to his house he has erected a little chapel
where our poor persecuted brethren come for shelter and worship. Bro. Skytte and his family have
been themselves very much persecuted. The priest
on one occasion met his wife a short distance from
her house. After conversing with her for some
time, he became so angry that he seized her violently by the arm and shook her, saying, "If it
were not for the influence which they exerted, and
the protection they offered to the poor people who
flocked to them, he would very soon suppress the
baptistical heresy prevailing in his parish."
Here Mr. W. preached on Sunday afternoon to a
congregation of three hundred persons. In the
evening a prayer and conference meeting was held.
" Monday, 27th. After morning prayer meeting
I visited Bro. Lindegren, in Tagar6d, where there
is a church of seventy members, including those
who meet in the chapel of Bro. Skytte. Brother
Lindegren exercises the pastoral care over the
people. They have commenced building a house
for him, which is to have a room added to it sufficiently large for a meeting room.
"In the evening I preached at Svenstorp, about
three miles distant, before a very large and attentive congregation. I have seldom attended a more
solemn meeting. I here met with Nils Hokanson,
the blind Colporteur, who had been imprisoned at
13




146      THE BAPTISTS IN SWEDEN.
Christianstad, and had been fettered with a chain
on his ankle, for holding conventicles.
"Tuesday, 28th.  Started for Paradis, a distance of thirty miles, and arrived there at six
o'clock, P. M. When we were near to the place,
we passed the district sergeant, who was on the
alert for us, being apprized of our coming. He
did not, however, for reasons unknown, follow
us. When we arrived the house was already so
crowded, that it was with difficulty we could press
in. At the close of the meeting it was discovered
that a mob had collected, who were armed with
scythes, sickles, and stones, in order to attack persons on their way home.  Most of our friends had
to remain until morning."
The following morning Mr. W. went to Solvitzborg where he took the steamer for Carlshamn.
Bro. Ramgren has charge of the little Baptist
Church in this place. He told Mr. W. that the
priest preached against the Baptists every Sunday,
and so inflamed the minds of the people against
them that he could not walk the streets without
being insulted.
During the year 1858 persecution continued
unabated.  Sven Svenson ventured to leave Ullstorp in order to make a missionary tour, but he
was soon arrested, thrown into chains, and taken
back to his native parish.
From the last reports from this region it appears as if the violence of persecution had in some




SKANTA.                147
degree slackened.  Sven Svenson preached in various places during the months of September, October, and November, without hindrance from the
authorities. At Yngsjo he preached four times.
At Carlshamn, though he was refused the hall, a
Lutheran opened his house for worship, and he
preached there in the evening. In some places
riotous men endeavored by noise and by threats to
disturb the meetings. But the priests do not appear
to have interfered, except indeed so far as that
their preaching and their hostility stir up the passions of the lowest order of the rabble.
During this tour Mr. Svenson had the joy of
hearing from the lips of his father, who for several
years had been an attentive hearer of the gospel,
the cheering tidings that he had at length found
peace in believing on the Lord Jesus Christ.




CHAPTER XI.
ISLAND OF GOTTLAND.
THE spread of Baptist principles has not been
confined to the main land of Sweden. The Island
of Gottland has been visited by our Colporteurs,
and the preaching of these earnest and self-denying
men has been crowned by the blessing of God.
This island is situated in the Baltic Sea, about
seventy miles distant from the main land. It is
about eighty miles in length, and thirty-three in
breadth at the widest part. The climate is described as remarkably mild. Although it is in the
same latitude as Labrador, the people do not
reckon upon having more than eight days' sleighing
in winter. Vegetables can be raised here, which
will not grow on the main land of Sweden, and in
favorable seasons and situations the walnut, the
mulberry, and the grape, will ripen in the open air.
Wisby, the metropolis of the island, possesses
much interest for the historian and the antiquarian. The period of its foundation is unknown;
but in the tenth and eleventh centuries Wisby was
one of the most important commercial cities in
(148)




ISLAND OF GOTTLAND.           149
Europe. While England was under Saxon domination, or torn by the fierce struggle between the
Saxons and their Norman invaders, Wisby was a
peaceful, wealthy, and flourishing city, the great
emporium of the commerce of the north of Europe. The productions of the East were brought
by caravans to Novogorod, in Russia, and thence
across the Baltic to Wisby, where they met the furs,
the copper, and the iron of Scandinavia. The
towns of Italy had not yet risen to that commercial
importance which they attained after the period of
the Crusades, and the merchants from southern
countries flocked to this northern market. Wisby
rose in wealth and in importance. The architectural
beauty displayed in the ruins of twelve churches,
which date back to this period, affords interesting
evidence of the magnificence of the city in those
days; and the ancient wall, with its forty-five towers, encloses an area which might have sufficed for
the habitation of thirty thousand or forty thousand
people.
But the glory of Wisby has departed, and some
four thousand five hundred inhabitants, dwelling
for the most part in humble tenements, now occupy
the places of its merchant princes, and scantily people its once busy, bustling streets.
The decline of Wisby dates from 1361, when it
was stormed and sacked by Waldemar III., of
Denmark. The plunder he obtained was enormous, as the city was the grand depot for all the
13*




150       THE BAPTISTS IN SWEDEN.
merchandize of the Baltic. This was a fatal blow
to the prosperity of the place.
Wisby is the only town of importance in Gottland. The population of the island, amounting to
about forty-seven thousand inhabitants, is chiefly
scattered in small villages, or on farms.
Throughout the whole island great spiritual
darkness prevailed. The outward forms of worship, the ceremonials of the church, were carefully
observed; but religion seemed to rest here. In
the striking language of a Scotch gentleman, who
visited Sweden in 1838:
"The clergy, and the people, appear to me to
view Christianity altogether in a different light
from that in which we view it. It is a different
species of religion here."*
Within a few years past, however, the people
have been rousing from this spiritual lethargy;
and now, wherever the word of God is preached
with faithfulness and earnestness, the people crowd
to listen.  Many conversions have taken place.
There is opposition and persecution; but the good
seed is sown, and is bringing forth fruit.
In the month of August, 1857, Mr. Wiberg visited this island. We find in one of his Diaries the
following entry:
"August 2d, 1857. Arrived at the town of
Wisby, in Gottland, at 6, A. M. Here the minds
* Laing's Tour in Sweden, p. 248.




ISLAND OF GOTTLAND.           151
of the people seemed to be awakened on the subject of religion; but there are no Baptists in the
island. A Mr. Rechnitzer, a converted Jew,
kindly allowed me to hold meeting in his house.
I spoke from Matt. ii., before a goodly number."
The following morning Mr. Wiberg left the
island, and returned to Stockholm.
Mr. Axel S. Rechnitzer, to whom reference is
made in the foregoing extract, had for several
years been preaching the gospel in different parts
of the island, with much success.  His thoughts
were now turned to the question of believers' baptism. He made it a subject of earnest and prayerful consideration; and, as the result, we find him
visiting Stockholm in the spring of 1858, for the
purpose of receiving baptism. The ordinance was
administered to him by Rev. A. Wiberg, in the
night of May 27th. Mr. Rechnitzer returned to
Gottland, and with earnestness and zeal continued
his labors. His faithful efforts during the preceding years had prepared the field, and now, when
he came among them with the exhortation, " Repent, and be baptized every one of you in the name
of Jesus Christ," many were ready to respond to
the call. Before the close of the year 1859, we find
six Baptist Churches organized in Gottland, with
an aggregate of three hundred and seventy-three
members. The church in Wisby numbered thirtytwo; the church in Hafdhem, on the western coast
of the island, numbered one hundred and thirty



152      THE BAPTISTS IN SWEDEN.
two, and the church in Hamra, in the southern
part, numbered one hundred and eleven.
An instance of the earnest desire to spread the
gospel in those who have been converted will be
read with interest. An old man, eighty-two years
of age, who for four years had been confined to his
bed, felt an irresistible conviction that it was his
duty to be baptized. His friends endeavored to
dissuade him. Their remonstrances were unavailing; he was baptized. Soon afterwards he felt
stronger and became able to walk about, his strength
increasing every day. He resolved to use the remainder of his days and of his strength in going
about among his old friends, to tell them what the
Lord had done for his soul. He had been for many
years a Representative of the island, and had a
large circle of friends, among whom his words and
exhortations had much weight. If this aged disciple thus labors in the evening of his days, what
may not be expected from those who in life's prime,
or in its early morning, are devoting themselves to
the service of their Redeemer?
The good work, however, was not permitted to
go on without opposition. The spirit of persecution was at once aroused.  The new Conventicle
Act was made use of by the priests, and the enforcement of its penalties was threatened against
Mr. Rechnitzer, if he continued to act in the capacity of teacher. For a time he was obliged to
desist from preaching or administering the ordin



ISLAND OF GOTTLAND.           153
ances; his place was filled by other brethren until
they, in their turn, were prohibited. Mr. Rechnitzer was then summoned before the High Court of
Stockholm, to answer various charges brought against
him for preaching, baptizing, and administering the
Lord's Supper. He appeared several times before
the Court, to answer the numerous accusations
which had been brought against him. His trial
was postponed fourteen days in order to give him
time to prepare his answer in writing, as the accusation filled from fifteen to twenty sheets of paper.
At an interview which he had with the Councillor
of Justice, he requested to have his case deferred to
the next Diet, to which no objections were raised.
However, he had to appear again, twice, before the
Court, and answer questions on the views which he,
and Baptists in general, held with regard to Baptism. On his last appearance, May 6th, his case
was indefinitely postponed, and he was able to
return to his post at Wisby. He had been detained,
altogether, six weeks at Stockholm, and during this
period he preached several times for the Baptist
church in that city.
On his return to Wisby Mr. Rechnitzer visited
the bishop, who received him in a very friendly
manner, and, on his taking leave, requested him to
repeat his visit, saying that it had been to him
exceedingly interesting. A few days later, the
bishop sent to desire to see him again, and, after a
conversation of three hours, renewed his assurances




154      THE BAPTISTS IN SWEDEN.
of friendly feeling, and said that he would not
hinder the meetings of the Baptists, provided they
were not held at the hours of service of the State
Church. He also publicly advised the priests to be
tolerant towards the Baptists. That his injunctions
have been obeyed, at least in Wisby, we gather
from the following remarks:
"Nov., 1859. In Wisby, where persecution formerly was very severe, all persecution has now
ceased, and we are permitted to assemble undisturbed, for devotional exercises, in various houses
and rooms, which are crowded with people."
In a preaching tour which two of the colporteur
preachers made, late in the fall of 1859, they
preached in seventeen or eighteen different parishes, and in almost every case to large and attentive congregations. They were unmolested by the
authorities during this tour, and in one parishGrotlingbo-where Mr. Rechnitzer had been forbidden to preach under penalty of a fine of five
hundred rix-dollars, neither priest nor church-council
came to disturb the meeting. During this tour one
Sunday-school and two churches were organized,
and an associational meeting of the Baptist churches
in Gottland was held at Gimringo: it was very
numerously attended.
This relief from open and direct persecution by
the authorities is a pleasing change, but by a reference to chapter fourteen, it will be seen that hostility assumes many forms, and perhaps the most




ISLAND OF GOTTLAND.            155
painful of these are the great, almost insuperable,
obstacles thrown in the way of the marriage of
Baptists. They are also left wholly unprotected
from attacks from any who choose to gratify their
evil passions in that way. They have frequently to
go several miles in order to administer the ordinance of baptism. The following will serve as an
instance:
"October 2d, 1859. We went three miles out
from Wisby for the purpose of administering the
ordinance of baptism. We encountered many difficulties from the boatmen and people on the seashore. At last we retreated under a mountain,
which rose two hundred feet above the level of the
sea, and under its shelter we performed the solemn
rite. Then the people went up to the summit of
the mountain. They could not see us, but they
could hear us; and, to gratify their malignant feelings, they threw down a quantity of gravel to annoy
us. "
The number of visitors who come to the house of
the pastor of the church in Wisby, shows that an
earnest spirit of inquiry is abroad among the people.
One day he records: "I received the visits of
twenty persons with whom I conversed on the subject of religion." A day or two later: "I conversed with ten inquirers, one of whom desired baptism." Scarcely a day passes but some persons
present themselves at his house, seeking conversatioD and instruction.  Sometimes those appear




156      THE BAPTISTS IN SWEDEN.
whom he had little expected. For instance, one
day the sister of a Lutheran priest came to seek
counsel of him. She and her husband had been
among the bitterest opposers of the Baptists, but
now she came with a penitent and humbled heart,
and shed tears of mingled sorrow and joy.
This is not an isolated case. Many of the most
violent opposers of the Baptists have, in different
places, experienced the power of God's converting
grace, and are now enrolled in the ranks of those
whom formerly they despised and persecuted.
In Sundre, about eight miles from Hamra, and
the most southern parish in Gottland, Mr. Rechnitzer preached in the house of one who, on a
former occasion, had lain in wait to beat him, so
great was his hatred to the Baptists I But the
grace of God had touched his heart; he had been
himself baptized, and now he rejoiced to receive
into his house the servants of Christ. After holding an interesting meeting in his house, Mr. R.
remarked:
" There is a vast difference now in the feelings
of the people from what they were on my first
visit four years ago, when at the hazard of my life
I preached the gospel in this parish."
There is a regiment stationed in the island of
Gottland, which, from its position in the Baltic, is
a very important out-post of the Swedish dominions. Among this company of soldiers are to be
found those who are ready to " endure hardness as




ISLAND OF GOTTLAND.           157
good soldiers of Jesus Christ." In one of the
prayer meetings of the church at Wisby, we find
four officers and six corporals present, and engaging in prayer with the people of God. Six of
these Christians, during the time their regiment
was stationed at Wisby, lodged at the house of
Mr. Rechnitzer, who speaks with joy of their
fervent zeal. The memoirs of General Havelock
and Captain Vicars, show that it is no easy work
to hold fast a Christian profession in the army,
where temptations are on every hand, and scoffers
abound.  But their bright examples show  also
that, though not easy, it is possible to attain to an
eminent degree of piety, even in the camp, when
the grace of God is in the heart. We rejoice in
reading of these instances of His mercy in the
Swedish army.
In the words of Mr. Rechnitzer, in reviewing
the past, "we have special cause to take courage,
and raise our voices in thanksgiving for what God
has done for us."




CHAPTER XII.
WESTER NORRLAND AND ALAND.
SUNDSVALL, in the province of Medelpad, is
prettily situated at the head of a bay, and is surrounded by steep hills.  Its sheltered situation
favors the growth of a variety of trees, which add
much to the beauty of the place, and contrast
agreeably with the vast fir forests of the surrounding region. The town contains about three thousand inhabitants, and derives much importance
from its position, at the point of junction of the
high roads to Trondhjem, in Norway, and Tornea,
on the frontier of Russian Lapland.
This town, and its vicinity, was the scene of
the unwearied labors of Rev. P. F. Hejdenberg, during the years 1855 and 1856, and in this
place he has now fixed his residence.  In August, 1855, Mr. Hejdenberg was summoned to appear before the Court of Orsa, in Dalarna, to
answer the charges of holding conventicles and of
departing from the church.  He was in Stockholm
at the time, and he determined to go to Orsa by the
way of Norrland, hoping that while on his way he
might have an opportunity of promoting the king(158)




WESTER NORRLAND AND ALAND.  159
dom of Christ in that region.  He arrived in
Sundsvall, August 12th, and remained there ten
days. During that time he held one or two meetings daily, generally in the open air. From four
hundred to five hundred persons attended these
meetings; sometimes their number increased to one
thousand. The people listened with great eagerness, and the word seemed to affect their hearts.
He left Sundsvall for Orsa, August 22d; here
he appeared before the Court, and also held meetings nearly every day. Nas Per Person was at
this time preaching in Dalarna, and baptized ten
persons in Lake Siljan, the day after Hejdenberg's
arrival in Orsa.  His answer before the Court
having been made, he returned to Sundsvall, occupying three weeks on the journey, and preaching
almost every day to congregations of three hundred
or four hundred persons.
He reached Sundsvall, September 22d, having
been absent a month. The seed which had been
sown during his visit, in August, was now bringing
forth fruit. A deep religious feeling prevailed,
and many appeared to be truly converted. He
remained nearly three weeks among them, during
which time sixty-nine believers were baptized;
some in Sundsvall, the others in the surrounding
parishes.
On his return to Stockholm, he received a summons to appear before the Court of Skullersta, in
Nerike, to answer a charge of having held conven



160      THE BAPTISTS IN SWEDEN.
ticles. He obeyed the summons, holding, on his
way thither, several meetings.  Scarcely had he
returned to Stockholm-the week following Mr.
Wiberg's arrival from America-when he received
another summons to appear before the Court in
Sundsvall, on similar charges. He arrived in that
place November 14th, and preached the word of
God to large congregations, until the 26th, the day
appointed for his appearance before the Court.
His case was postponed to December 31st. He
spent the interval in preaching in four of the neighboring parishes, where great anxiety was manifested to hear the word. At the close of the
month he went to Sundsvall for the completion of
his trial, and preached there during the week of his
stay.
A summons from the Court of Orsa obliged
Mr. Hejdenberg to leave Sundsvall for Dalarna, on
January 5th, 1856. During this journey, he spent
a month preaching almost daily to large congregations in Dalarna, and on his way to and from Orsa.
Another summons from the Court of Sundsvall
brought him back to that place, Febuary 24th, and
here he remained till March 12th, having many
opportunities to preach the gospel to the people.
During this last visit to Sundsvall, and its vicinity, forty-seven believers were baptized by Mr. Hejdenberg and Mr. Engberg, making, together with
those baptized on his previous visit, one hundred




WESTER NORRLAND AND ALAND. 161
and sixteen believers in the town of Sundsvall, and
the adjoining parishes.
The church, in Sundsvall, suffered a great loss
in the year 1858, in the removal, by death, of their
pastor, Rev. Johan Engberg. He was among the
first who were baptized in Sundsvall, by Mr. Hejdenberg. He was ordained to the work of the
ministry, and settled as pastor of the Baptist Church
in that place. The church, at the time of his
death, numbered about one hundred and sixty
members. Mr. Wiberg writes of him, as follows:
" He was a very devoted, self-sacrificing Christian. For several years past he opened his house
for religious meetings, and from the organization
of the church until the time of his death, the
whole of his house, consisting of five rooms on the
first floor, was opened every Lord's day, and almost
every night in the week, for worship and other
religious meetings. His labors were very much
blessed, both in the town and in the country districts around Sundsvall.  The interests of his
church, until his last moments, lay heavily upon his
heart, and his dying prayer was, that they might
continue faithful, and stand forth as a beacon light
before the world. He died September 6th, 1858,
aged forty-nine years. Rev. P. F. Hejdenberg, for
the present, fills the place made vacant by his
death."
This church occupies a very important position,
for in the surrounding parishes there are thirteen
14*




162      THE BAPTISTS IN SWEDEN.
small Baptist Churches, numbering from twenty to
eighty members, which stand connected with the
church in Sundsvall, and many of the members of
these churches attend the meetings at Sundsvall.
In August and September, 1856, Rev. Nas Per
Person made a tour in the southern part of ielsingland, visiting Gefle, Soderhamn, Mo, Regnsjo, Bollnas, and other plaoes. The people received him
gladly, but the opposition of the priests was very
great. At Soderhamn the interference of the townsergeant prevented any meeting from being held.
At Arbro the priest himself ordered Nas Per Person away. He had attended the meeting, and he
said he found no fault with the discourse, but he
feared if the colporteur remained he might propagate error. Notwithstanding opposition many believed the word and turned to God, especially in
the parishes of Mo and Regnsjo.
In this last place a small church was constituted
in the following year. In Mr. Wiberg's diary we find
a short account of its pastor, Rev. Per Person:
"July 4th, 1857. I received a visit from a farmer living in Regnsjo, HIelsingland, by the name
of Per Person, with whom I had a long and interesting conversation.  He expressed a desire to
receive baptism, having been brought to a conviction
of the truth by reading my book on that subject.
lIe is a man of a literary cast of mind; he has a
library of his own, and reads much. As a Chris



WESTER NORRLAND AND ALAND.   163
tian he is devoted and zealous, and does much to
keep up the religious interest in his parish."
Two days after Per Person, was baptized and ordained to the work of the ministry, and still continues in charge of the church in Regnsjo.
In the Island of Aland (Russia), situated in the
Baltic, there has been gathered a little band of baptized believers. In the fall of 1854, Mr. Mbllersvdrd
and another Baptist was sent by Mr. Forssell on
business to the island of Aland. When the business was finished Mr. M6llersvird remained to
preach the Gospel. Hundreds attended the meetings which he held, and great interest was manifested. In the spring of 1856, an Alander came to
Stockholm for the purpose of receiving baptism.
Soon after his return he was summoned to appear
before the priests. He underwent an examination
of four hours before the arch-deacon.  The districtsergeant searched his house for books, but they
found none. He was then threatened with banishment, but no farther proceedings were instituted
against him. Notwithstanding all this he ventured
to hold meetings in his house, at which about fifty
persons attended.
In November of the same year, two other Alanders visited the church in Stockholm for the purpose of receiving baptism. After giving satisfactory
evidence to the church, they were received and baptized. And as a letter from Aland expressed the
strong desire of a number of persons in the island




164       THE BAPTISTS IN SWEDEN.
that one of these brethren should be ordained to
the Gospel ministry, Mr. Fagerstricm received ordination, and after remaining some days in Stockholm, they both returned home, followed by the
prayers of the church.
In the following month the first baptism was administered in Aland.  Soon after Mr. F. was summoned to appear before a civil tribunal to answer
to a charge of apostasy. On that very day, soon
after the district-sergeant had left, two persons came
to request baptism, one of whom had been heretofore
a bitter opposer, but was now an humble penitent.
They have formed themselves into a church of eight
members. May this little band exert a pure and
Christian influence over multitudes around them,
and many be added to them of such as shall be
saved I




CHAPTER XIII.
SWEDISH LAPLAND.
THE Society's colporteurs, in pursuing their unwearied labors for the salvation of men, have
reached the most northern parts of Sweden, and
preached the life-giving word in the barren regions
of Swedish Lapland. The inhabitants of the province of Umea, or West Bothnia, are principally of
Swedish, Finnish, and some of German origin, especially near the coast. In the interior are found the
Laplanders, or Lapps.  They are a wandering
people, moving from place to place with their tents
and herds of reindeer. They have some small
villages, numbering from one hundred to two hundred inhabitants. But, in general, they lead a nomadic life. Their number amounts to about four
thousand. It is among this people that the earnest
and devoted Lcestadius spent his life. He died in
1841, but the deep religious feeling awakened by
his preaching died not with him. And the Lapps
cherish and reverence the memory of him who was
the means of awakening many among them to a
spiritual life.
A religious movement has manifested itself also
(165)




166      THE BAPTISTS IN SWEDEN.
among the colonists from Finland who have settled
in this region. Mr. Laing speaks of this in his
Tour in Sweden. A passage from his journal while
in this northern region, presents such an interesting
picture of these poor Christians engaged in their
simple religious exercises, that we cannot refrain
from transcribing it here.
" Degenfors, July, 1838. I got up very early this
morning, and went down to the rapids or fors of the
river* to fish. I came unexpectedly upon a party
of six or eight men, women, and young people,
gathered in a snug hollow of the river bank, which
only an angler would have thought of visiting at
so early an hour. One man, with his hat off, was
reading the Bible to the others, and just concluding and shutting the book.  They seemed in a
little confusion, until they saw that I was fishing
and taking no notice of them. When my landlord
came to join me with his fishing rod, and they
found that I was lodging with him, and not at the
manse-and they asked the question-they seemed
pleased. There is, I had heard, a religious enthusiasm spreading itself in the north of Sweden, especially among the colonists or new settlers in
Lapland, which the clergy attempt to put down
and extinguish. These religionists are called Lasaren-the readers-from their reading the Scriptures, and must keep themselves quiet, because,
* The Wandel, one of the main branches of the Umea.




SWEDISH LAPLAND.             167
although they cannot be openly persecuted, and
there is an enlightened and liberal public in Sweden, who would be roused, if any one was openly
oppressed, on account of his religious opinions; yet,
where the clergyman is all-powerful in his parish,
and has the public functionaries to support him,
there are many ways of making the poor man, who
presumes to have either too much or too little
religious zeal to suit the pastor, feel in his worldly
concerns the ill consequences of wandering from
the beaten church road."*
The events of subsequent years, as the reader
of this little volume has perceived, have furnished
a painful contradiction to Mr. Laing's opinion, that
in Sweden a man cannot be openly persecuted and
oppressed on account of his religious opinions.
It is true, however, that there are enlightened and
liberal men in Sweden, who deplore the persecuting
spirit of the hierarchy, and enter a continual protest against it. Let us hope that their voice may
at length be heard.
In 1859, Rev. Nas Per Person visited Lapland.
He was there during the mouths of October and
November, in a region within one degree of the
Arctic Circle. He was received with joy. In
every place large and interested congregations
gathered around him, and the blessing of God accompanied his labors. We will give some extracts
* Laing's Sweden, p. 178.




168      THE BAPTISTS IN SWEDEN.
from his journal; they give a vivid picture of the
eagerness with which the people listen to the word
of God.
" On the 26th of September, I left Sundsvall, by
steamboat, and after a voyage of three hundred
miles, arrived safely on the 29th, at the town of
Pitea. This town is prettily situated upon the
coast, and has about fifteen hundred and forty-five
inhabitants. A small trade is carried on chiefly in
timber.
"I was received with manifest tokens of joy
by all the friends of Christ. In this town there is
a great hungering to hear the word of God.
30th-I visited the sick at the hospital, and conversed with several believers, and with some who
were anxiously seeking salvation. In the evening
I preached; upwards of two hundred persons were
present; nearly all were moved to tears; the
Spirit of the Lord seemed to hover over the room.
Believers greatly rejoiced, and continued long together in singing and prayer. None seemed willing
to leave. October Ist-I visited several families,
and then went to Old Pitea, distributing tracts on
the way. Two women, whom I conversed with,
wept bitterly over the sense of their sins. The dean
of the town permitted me to preach in the public
school-house. About five hundred were present;
all were powerfully affected by the word."
The following day, Sunday, he preached in New
Pitea, both morning and afternoon. In the after



SWEDISH LAPLAND.            169
noon nearly six hundred were present, and many
were obliged to return home because they could
not get in. Deep interest was manifested, and
several were enabled to believe in Christ. The
next morning he visited five families, in each family a number of friends had assembled, some of
whom were weeping, desiring to find Christ, while
others were greatly rejoicing in their Saviour. In
the afternoon he preached to about four hundred
persons. Christians in Pitea beheld with joy the
interest that was awakened, and rejoiced over sinners turning to the Saviour.
The remainder of the week, Nas Per Person
spent in visiting places in the neigborhood of Pitea.
In every place the preaching of the word was listened to with eager interest. " At Innesmark," he
writes, "many of the young people wept bitterly.
I conversed with the young children, and requested
a friend to hold Sunday-school with them." "At
Blosmark, many young people were pricked in
their hearts by the word, and many of the aged
were melted to tears."
On Friday, 7th, he returned to Pitea, and
preached in the evening to a very large congregation, among whom were the captain of the police,
and many of the most respectable citizens of the
town. At an early hour the following morning,
before he was up, many came to the house desirous to converse with him on their eternal interests. Everywhere that he went, during that day,




170      THE BAPTISTS IN SWEDEN.
he found some weeping over their sins, and seeking
the Saviour.
" Sunday, 9th, I preached in New Pitea, at 9,
A. M., about four hundred were present. After
worship I conversed with inquirers. We organized
a Sunday-school of fifty children. Several of the
children were awakened. In the afternoon, at five
o'clock, I preached to a large congregation. The
principal people in the place were present. I was
told of a sailor who would not work to-day, but
asked permission of the captain to go and hear
preaching; the consequence was, that the captain
and all the crew came to the meeting."
This week, like the preceding, he spent in visiting villages, from three to nine miles from Pitea,
preaching and visiting from house to house. The
following Sunday he returned to Pitea. The Sunday-school, organized the preceding week, now
increased to one hundred and fifty children. Both
parents and children wept when he spoke of Jesus.
At five in the afternoon he preached, and again
numbers were obliged to go home for want of
room. The house could not contain more than
six hundred, and in so high a latitude at that season, preaching in the open air was impossible.
He now left Pitea and went northward, preaching every where in the villages.  "At Persnas," he
says, "my hearers seemed cold and hardened.  At
the close of the sermon I went round and conversed with them, when many became deeply




SWEDISH LAPLAND.            171
moved, and some of the young people wept bitterly, and said,'we are the chief of sinners.'"  He
remained two days in this place, and before he left
many expressed an anxious concern for their souls.
On his return there, November 24th, he writes:
"Preached in the afternoon at Persnas. I found
that many had found peace in believing, since my
last visit a month ago."
At one place, where many appeared much affected by the preaching of the word, an aged Christian exclaimed: "Now the prejudices against the
Baptists will vanish." Strong prejudices against
them exist among the Lutheran separatists. In
two or three places, they persuaded the people not
to open any rooms in which Nas Per Person might
preach. But the people, in one place, when a
room was thus refused to him, followed him to another village, At Afvan a room was refused to
him, by five different families. At length a family
opened their doors; about forty attended.  He
preached the next morning; a larger number came.
In the evening upwards of one hundred were present. The next morning he preached in another
house, in the same village, to two hundred people.
After service, a man stood up and thanked him, in
the name of the assembly, for what he had said,
adding, "we have never heard such gospel truths
in this northern region before." Many were now
willing and anxious that he should preach in their




172      THE BAPTISTS IN SWEDEN.
houses; but he could not remain longer, as he had
still many places to visit.
At Svansbyn the hearts of men were prepared
to welcome the truths and consolations of the gospel by a solemn warning received a month before —
twelve persons had been drowned in the Lulea
River. Here Nas Per Person remained two days,
preaching, and holding prayer meetings.  Great
religious interest prevailed, and much sorrow was
manifested when he left the place.
In the parish of Ranea he was invited to stay at
the house of the Rector of the parish. He preached
three times in this place: nearly all the persons of
the higher class attended, and among them two
priests, and a district-sergeant. He also held a
prayer-meeting in the house of the Rector. At
Bole, also, he was invited to preach in the house
of the Rector, and here he conversed with several
inquirers.
At Borjeslandet, on a second visit, he writes:
" A Mrs. L. and her daughter, and the wife of a
farmer, applied for baptism. I told them not to
take the step hastily, but to count the cost. They
were so desirous, and appeared so well grounded
in the truth, that I could not put them off. After
I had baptized them we celebrated the Lord's
Supper together, rejoicing greatly in Christ our
Saviour. 11th. I preached twice. I spoke publicly on church polity, and the sentiments held by
the Baptists.  There was no opposition. Two




SWEDISH LAPLAND.            173
were enabled to rejoice in believing.  12th. Early
in the morning some came to me whose hearts were
overflowing with heavenly joy. Two days before a
husband had beaten his wife because she wished to
be baptized. To-day he is rejoicing in his Saviour,
and humbly asks his wife's forgiveness." He writes
at Old Lulea: " Sunday, 13th. As there were six
baptized believers in this parish they were constituted into a church. We celebrated the Lord's
Supper together. These are the only baptized believers found in the province of Norrbotten. May
this little mustard-seed grow until it shall become a
great treeI In the afternoon I preached: two
hundred were present."
Thence he went to New Lulea, six miles distant.
Here he was welcomed by the pastor of the State
Church. We are struck with the wide difference
between the conduct of the priests in Lapland, and
in the other parts of Sweden. In Skania the priest
pursues him who dares to preach the word of God
to perishing sinners, and a prison and chains ase
his reward. In Lapland, in more than one instance,
the priest welcomes the preacher of the gospel,
invites him to his house, and accompanies him in
his ministrations.
"New Lulea, Nov. 15th. I was kindly received
by the pastor of the State Church, and others. I
preached: about one hundred and fifty were present. The minds of the people had been very much
prejudiced against me on account of evil reports
14*




174      THE BAPTISTS IN SWEDEN.
circulated against the Baptists. They were, in
fact, afraid of me; now, however, their prejudices
have greatly diminished.  16th. I preached twice.
A much larger number were present than on the
preceding day. I conversed with several anxious
souls. 17th. I made family visits, and preached
twice. At the afternoon meeting the power of the
Holy Ghost was felt to be in our midst. Between
three and four hundred persons were present, and
many were obliged to return home, as they could
not obtain an entrance into the room.  18th. I
preached in the morning: about sixty were present:
several anxious inquirers came to converse with me.
In the afternoon I preached at the prison; Pastor
B. accompanied me. One of the prisoners wept
over his sins. In the evening I again preached to
about four hundred persons."
He then returned to Old Lulea, and preached in
the afternoon to about three hundred persons.
Some had found peace in believing during that
week. The same evening, he went back to New
Lulea, and preached there the following day.
" Sunday, 20th. I preached in the morning at
eight o'clock; the room was filled. I heard Pastor
B. preach in the State Church; he spoke with
power. I organized a Sunday-school of fifty-five
children. In the evening I preached again to
a large congregation."
The following morning he left Lulea, and returned to Pitea, preaching in several villages by the




SWEDISH LAPLAND.            175
way. At Rosvik, several refused at first to open
their houses for a meeting, but, as he was leaving
the village, they ran after the wagon, and begged
him to remain. A number assembled to hear the
word. And the following morning, when he again
preached, many shed tears, mourning over their
sins. Leaving, we may hope, some good seed in
their hearts, the unwearied colporteur proceeded
on his way.
He arrived at Pitea on the evening of the 25th.
Here he heard glad tidings about the Sundayschool which had been organized about six weeks
before.
"It has not only been continued, but has increased to two hundred children.  Upwards of
twenty of these children have found peace in
believing, and others are under deep concern for
their souls' salvation. Added to this, many of
their parents have been converted during the
last six weeks. Truly there is great joy in this
city."
The following day he visited from house to house,
and held three prayer-meetings. He also conversed
with several who were earnestly considering the
subject of baptism.
"Sunday, 2Tth. I preached in the morning:
about three hundred were present. We held Sunday-school in the afternoon: one hundred and
seventy children were present. The faces of many
of these children were beaming with peace and joy;




176       THE BAPTISTS IN SWEDEN.
others were weeping over their sins. In the evening, about five hundred persons assembled.  I
preached to them.  Everywhere rejoicing faces
were seen, indicative of that peace which the world
can neither give nor take away, even the peace of
Jesus."




CHAPTER XIV.
PERSECUTIONS.
IN the days of the Apostles the seasons of persecution were the seasons of peculiar blessing. When,
after the martyrdom of Stephen, " there was a great
persecution against the Church.... they
that were scattered abroad went everywhere preaching the word."  When James was killed with the
sword, and Peter was cast into prison, "the word
of God grew and multiplied." And thus has it
ever been; the sufferings of believers have been
blessed to the conversion of sinners and the growth
of the Church.
When England emerged from the darkness of
Popery into the light of the Reformation, the fires
of persecution were enkindled, and the blazing
fagots of Smithfield and Oxford cast a lurid glare
over that painful and difficult transit. When Scotland sought a purer mode of worship, her best and
noblest sons were hunted into caves and glens,
while some sealed their faith with their blood, and
others languished out their lives in the dungeons
of the Bass Rock.
We need not multiply the sad examples with
(177)




178      THE BAPTISTS IN SWEDEN.
which the records of history are stained. But let
us note this for our encouragement, and for the encouragement of our struggling, suffering brethren
in Sweden. Wherever persecutions have abounded,
the grace of God has yet more abounded. The
faith of the persecuted has been strengthened, and
the interests of Christ's kingdom have been advanced. This has been seen in days of old, and it
is seen in our day in Sweden.
When Mr. Hejdenberg was arrested in the northern part of Sweden, and conveyed a prisoner, in
company with thieves, nearly four hundred miles, to
answer for the crime of having preached the gospel,
his enemies meant to crush him, and to silence his
voice. Yet how widely different was the result I
From his prison cell, in Stockholm, came that
touching appeal which awakened so deep an interest in the hearts of Christians in America, and
won many zealous friends to the Baptist cause in
Sweden.
Mr. Hejdenberg has been bitterly persecuted,
and his labors in the cause of Christ have been
greatly blessed. During the autumn of 1855, and
the ensuing winter, he was summoned to appear
before different courts, in distant parts of the country, fined no less than five times, imprisoned once
for twenty-nine days; yet he labored unceasingly
in preaching, though preaching and administering
the ordinances constituted the sum of his offenses.
Like the Apostles, though imprisoned for preach



PERSECUTIONS.            179
ing he preached while in prison. During his journeys from court to court during that period-from
August to April-he traveled two thousand four
hundred and eighteen miles, held one hundred and
forty-four religious meetings, and baptized one
hundred and sixteen converts.
An interesting incident, which occurred during
one of his imprisonments, will show how good may
be effected, even under the most unfavorable circumstances.  He was being carried as a prisoner
to stand his trial.
On reaching Nykoping he was placed in a private
room of the town jail. Whilst praying aloud, he
heard a low, female voice in the next room. When
he had finished his prayer the woman addressed
him, telling him that she was very miserable, and
that his prayer had made a deep impression on her.
This gave rise to a conversation through the wall,
which continued the greater part of the night.
Mr. Hejdenberg strove to point this distressed and
anxious sinner to the Lamb of God, and he had
reason to hope that his efforts were blessed of God
to her conversion. The next morning they took
leave of each other without having met. They
may probably never see each other's faces on earth,
yet, throughout all eternity, that woman may have
cause to bless God for that night in the prison.
Notwithstanding persecutions, fines, and imprisonments, Mr. IIejdenberg's course has been steadily
onward.  He is now pastor of the Baptist church




180        THE BAPTISTS IN  SWEDEN.
in Sundsvall. This church, we find by reference to
the statistics of the churches in Sweden for 1858,
numbers one hundred and sixty-seven members:
forty-five were added by baptism during that year.
In 1856, a strong effort was made to secure
liberty of conscience.  King Oscar, on the assembling of the Diet, Oct. 17th, 1856, used the following words, which caused a thrill of joy to many
Christian hearts, and raised, in the minds of the
much-persecuted Baptists, hopes which were but
too soon crushed.  These are his words:
"Toleration, founded  on individual, immovable
conviction, and respect for the religious faith of
others, belongs to the essence of the Protestant
Church, and ought to obtain among a people whose
heroic king, Gustavus Adolphus, by brilliant victories and the sacrifice of his life, laid the foundation
of freedom of thought in central Europe. Those
laws, therefore, which hinder religious liberty and
freedom of worship, ought to be abolished, and
general law be brought into closer harmony with
the sixteenth section of the Constitution."*
The following incidents, narrated in a letter bear* The sixteenth section of the Constitution of 1809, to which
the King refers, is as follows: "The King shall not coerce any
man's conscience, nor suffer it to be coerced; but shall protect
every one in the free exercise of his religion, so long as he does
not disturb the peace, or occasion public scandal." The Constitution grants religious liberty, but this law of liberty has
never been carried out.




PERSECUTIONS.             181
ing date Oct. 18th, 1856, show how little regard
was paid to this section of the Constitution of
1809:
"Klocklar Lars Person has just returned from
the prison of Fahlun, after having been imprisoned
on bread and water, because he had allowed lejdenberg to read the Bible in his cottage." Certainly it is difficult to perceive wherein this "disturbed the peace, or occasioned public scandal."
" Nas Per Person has also again lately been fined
one hundred rix-dollars, for holding conventicles;
and his mother twenty-five rix-dollars, for taking
the Lord's Supper out of the State Church."
At Motala, on Lake Wettern, Corlander was
seized and thrown into a dungeon, where he was
confined for six days. All these persecutions and
imprisonments only caused these devoted Christians
to labor yet more earnestly and zealously to preach
the word, "in season and out of season," and
brought them to cling yet more closely to the consolations of the gospel. One of them, on leaving
his prison cell, thus expresses his feelings on entering it:
"The precious words of promise were applied
with power to my heart:' Behold I am with you.''None shall pluck you from my hand.' I thought
of poor Bunyan, who had, for twelve years, been
confined in a prison, and also of Bro. Hejdenberg,
who has been twice confined in this dismal place."
The noble and truly Protestant language of King
16




182      THE BAPTISTS IN SWEDEN.
Oscar seemed to stir up the spirit of persecution
and intolerance to still greater outrages.
In Skania (the most southern province of Sweden), where, during the spring of 1857, nearly three
hundred believers had been baptized, every effort
was made to silence the preaching of the gospel.
The authorities seized and imprisoned Baptist
preachers, wherever found without the limits of their
own parish. During this spring, six colporteurs
were at various times confined in the Cell-prison at
Christianstad, some of whom were treated very
harshly.
One of these, a blind colporteur, named Nils
Hokanson, was confined for eight days, for circulating religious books and tracts. After his release,
an iron chain was attached to one of his ankles. It
was intended that this chain should be fastened
around both ankles, but he was allowed the privilege of walking and carrying one end of it in his
hand. After this he was taken on a prison car to
another station, where new irons were placed on
him. In this condition he was sent to his home,
where the authorities compelled him to pay a considerable sum, to compensate them for the trouble
of bringing him  home.   As he had no money
wherewith to satisfy their claim, they seized that
which he had received from book sales, and also a
watch which he wore, which had been loaned to
him.
Sven Svenson, of whose faithful and successful




PIERSECUTIONS.            183
labors in Skinia an account is given in Chapter X.,
was subjected to cruel imprisonments. On a second
imprisonment, after having being stripped of all his
clothing, they washed his body in cold water, cut
his hair close to his head-a course of treatment to
which criminals are subjected-and severely buffeted
him with their fists. Then, having clothed him in
a prisoner's dress, they threw him into a cold, damp
cell. Severe chills seized him, when the door of the
dark cell was suddenly closed upon him; rebellious
thoughts began to rise, but, says he, "I threw
myself on my knees imploring Jesus, my Saviour,
to be with me, and let me see light in His light.
Then the prison became no longer a prison to me,
but all was peace, light, and joy."
Another Colporteur, ielge Okeson, was treated
in a similar manner.
The hopes of greater religious toleration, which
had been raised by the king's speech, and by the
efforts which had been put forth by the friends of
liberty of conscience, were soon entirely crushed.
After the lapse of two years, in October, 1858,
an act was passed, which pressed still more heavily
on all who sought to worship God according to
the dictates of their conscience. The old law of
banishment for religious dissent was retained. The
Conventical Act of 1726 was repealed, and the new
act invested " the Church Council" in every parish,
with power to prohibit any religious meetings,
which, in their judgment, were likely to alienate the




184      THE BAPTISTS IN SWEDEN.
minds of the people from the State Church. Under
the old act, the sanction of the Royal Chancellor of
Justice was necessary, before proceedings could be
instituted. Under the new act, prohibitions, fines,
and imprisonments, were all at the discretion of
the Church Council, which consists of the priest,
and a few members selected by the priest himself.
The result may easily be anticipated. The spirit
of persecution received a new impulse.  Many, in
various parts of the country, suffered fines and imprisonment.  Several pastors, for administering
baptism, or the Lord's Supper, were fined one hundred and fifty rix-dollars, or imprisoned for twentyeight days, on bread and water. The extreme difficulty which frequently attends the administration
of the Lord's Supper, may be seen from the following narrative.
Colporteur Lundquist went to the parish of
Godegord to preach.  The place which was selected for the meeting was a small cottage buried
in the woods. The disciples came together. From
the seclusion of the spot they hoped to be able,
unmolested, to enjoy the privileges of prayer and
praise, of listening to the preaching of the gospel,
and sitting around the table of the Lord. But the
persecutors had tracked their steps. The little
cottage in the woods was surrounded and forcibly
entered. The minister of Christ was seized, and
dragged with brutal violence from the house. The
little congregation was dispersed, and the Chris



PERSECUTIONS.             185
tian woman, who had opened her house for the
worship of God, was assailed not only with abuse
but even with blows.
Mr. Lundquist was then driven into the woods
for a distance of three or four miles; here he was
detained prisoner until morning, when he was taken
into the parish of Serback and set at liberty. It
was not until evening that he succeeded in getting
any food, and then he attempted to preach the
word. After some days he reached home without
books, and almost without clothes; for he had but
one coat with him, and that they tore in pieces
when they dragged him out of the cottage.
Undismayed by all he had undergone, Mr. Lundquist again attempted to administer the Lord's
Supper. After losing his way in a deep swamp he
came to a little hut, where he received permission
to remain over night. But when the people of the
house discovered that he was a Baptist, they became so much alarmed that they obliged him to
leave the house, and'seek a shelter elsewhere. The
following day he succeeded in reaching his destination. The news of his arrival spread; the little
church came together. But before the celebration
of the Lord's Supper, Mr. Lundquist was again
dragged out of the house, and the services were
again forcibly closed.
These imprisonments, fines, blows, and cruel
mockings, are not the only forms of persecution to
which the Baptists in Sweden are subjected. With
16*




186      THE BAPTISTS IN SWEDEN.
grief we behold in our day, and in a church bearing the name of the great Reformer, the same spirit
manifested which has ever animated Papal Rome, —
the spirit of tyrannical rule over the consciences
of men. This led her, in former ages, by rack and
screw, by dungeons and by flames, to seek to retain
men under her yoke; and this leads the clergy of
Sweden, in our day, to use all their power to urge
on their people ingeniously to devise every possible
form of oppression and cruelty, whereby to coerce
the conscience.
The following passage from a letter from Rev.
A. S. Rechnitzer, of whose labors in the Island of
Gottland, an account has been given in Chapter
XI., affords evidence of this sad truth.
" The warfare in which the Baptists are engaged,
is not alone with the world; but, even the pious
members of the State Church are working against
us unitedly. The priests keep themselves busy in
persecuting the Baptists.  Their hatred continues
unabated. The children of Baptists are taken by
force and sprinkled, while police officers stand godfathers for them. The priests have tried to have
the names of the Baptists stricken out from the
annual register, by that means depriving them of
the rights of citizenship, but they have failed in
their efforts. Being deposed from office, denied
the loan of money from banks, or institutes; or, if
a loan has been obtained on a former occasion,
forced to immediate repayment; such are some of




PERSECUTIONS.              187
the every-day transactions against the Baptists.
Thus the external circumstances of the Baptists are
exceedingly trying. Some of our brethren have
been so pressed, that they have been obliged to
sell the little property they owned for one-third of
its value, so as to make immediate payment to
those who had demands against them."
It is pleasing to see that other modes, besides
fines and imprisonment, are to be tried for the
reclamation of the Baptists. It is a sign of better
things, when arguments from the sacred Scriptures
are employed to enlighten heretics. The following
extract from "Evangelical Christendom," of Dec.,
1859, will be read with interest in this connection:
"A new method of dealing with the Swedish
Baptists has been ordered by the King in Council.
In August last the Consistory of Westeras memorialized the Government, requesting instruction how
to proceed with the large number of Baptists found
in the parish of Hedemora; to which the Government have replied, that if the labors of the ordinary
clergy to reclaim these persons by serious, constant,
and loving instruction, are insufficient, the Consistory must immediately send to that parish a clergyman eminently gifted for this work, who will, for
the time, receive his support from the State,
and that a report of the result shall be sent to
Stockholm after six months have elapsed. It is
already known that the Consistories of Upsala and
Lund have represented to the Government the im



188      THE BAPTISTS IN SWEDEN,
portance of obtaining from the next Diet a grant
of public money for the support of such'traveling
preachers,' and the directions forwarded to Westeras indicate the mind of the Government on the
matter.
"The Rev. Archdeacon Eklundh, of Hudiksvall,
has been sent by the Consistory of Upsala to Hassela, in Helsingland, where a meeting of Baptists
was held last midsummer, attended by about six
hundred adherents from  ten parishes.  Several
were baptized during the meeting, and about three
hundred united in'breaking of bread.' Mr. E. did
not reach the place till the end of August, and
spent two days in the parish church discussing with
the Baptists, in the presence of large congregations,
the points on which they differ from the Lutheran
Church. The Baptists, with their pastors, attended
in considerable numbers; and Mr. E. testifies that,
with the exception of the sacrament of Baptism,
the work of the Spirit in the conversion of the sinner, the constitution of a Christian church, and the
call to the ministry, their views harmonized with
the standards of the Swedish Church, whilst their
moral conduct was irreproachable. The visitation,
which closed with an earnest exhortation to the
Baptists to reconsider their position, did not lead,
so far as is yet known, to the restoration of any of
the separatists to communion with the National
Church. "
We have seen some of the persecutions which




PERSECUTION.              189
the Baptists in Sweden have been compelled to
suffer. Yet in a great fight of afflictions they have
remained unshaken, and have steadily gained ground,
as the preceding narrative abundantly shows. Their
faith and patience may be tried for years to come,
as they have been, and now are, but they may
calmly trust in God, who has hitherto upheld them.
His power and His goodness can, at no distant
day, open to them a fairer field, and His word in
that land may more rapidly run and be glorified.
There are abundant signs of promise. The vision
may, nevertheless, tarry; but we may confidently
hope that for the Baptists of Sweden there is a
future-a future fraught with peace and prosperity
to themselves, and with blessings, through their
instrumentality, to the Scandinavian races.




APPENDIX.
BAPTIST CHURCHES IN SWEDEN.
6.n                CHURCHES.                           PROVINCES.            e
1. Lulea.........................................   Norrbotten's Lan.... 1860   13
2. Grunsunda................................. Hernosand's  Lan.... 1857   10
3. Ramsele.................................   (or Wester-              1859       5
4. Helgum.....................................   Norrland's.)         1857   32
5. Ljustorp..............................., "  1856  64~
6. Stafre, parish of Ljustorp............           ",'               1860    24
7. Hassjo......................................                         1857   22~
8. Indal..........................................    1860   13
9. Timra........................................  1856   34~
10. Skon.........................................                 1858    28
11. Alon.........................................                        1860    10
12. Sundsvall...................................                         1855  167
13. Skallbole, parish of Tuna............             "  1856    40
14. Tnnbyn, parish of Tuna..............".                " "            1858    16
15. Njurunda..........................      " "                          1858   17~
16. Attmar.....................................         "       1857    72
17. Hamre, parish of Attmar.............             "  1860    22
18. Carlang, parish of Attmar...........                         " "    1860)   31
19. Stode.........................................                       1856  103
20. Gransjo, parish of Stode...............           " "               1856   48
21. Romback, parish of Torp............   1859    21~
22. Knutnaset, parish of Torp............                               1858    17~
23. Hjeltanstorp, parish of Torp.........              " "              1857   31
24. Ragunda.................................  Jemtland's    Lan.... 1856    37
25. As..............................................,   "          1857    25~
26. Klappe, parish of Marby.............             Ic,c         1857    20~
27. Nas...................                            1858   18~
28. Hackas......................................      cc         "       1858      9~
29. Hassela.................................    Gefleborg's    Lan.... 1856    81
30. Lindsjon, parish of Hassela.........               " "4             1856    69
31. Stensjon, parish of Hassela..........             "                 1858    30
*32. Furuberg, parish of Bjuraker.......               "  "               1859    24
* Puruberg, west from Stensjon, between Hassela elf and Svaga elf.
(190)




APPENDIX.                                       191
3.3. Gnarp.............................. Gefleborg's    Lan... 1857    57~
34. Bergsjo..................................... "   1856  61~
35. Ilsbo.....................................  1857 25
36. Hudiksvall...............................                               1858   26
37. Forssa.....................................  1856   9~
38. Rengsj o..............................1........                        1857    17~
39. Alfta..........................................             1858   32~
40. Gefle.......................................        "          "  1858           9
41. Elfdalen..............................      Fa....... Fhlu,  Lan... 1854  200~
42. Orsa...........................................                "       1854  254
43. Wamhus....................................                             1855  180~
44. Bonas, parish of Mora..................                " "             1857    68
45. Ona, parish of Mora.....................  184   56~
46. Hedemora..................................  1859    52
47. Ullerud...................................... Carlstad's,    Lan.... 1858    25
48. Nyed..........................................                   1859    27
49. Fogelvik.................................... "        1858    38
60. Hult, parish of Amneharad.......... Mariestad's   Lan.... 1859                   9
51. Orebro....................................... Orebro,        Lan.... 1854  115
52. Stora Mellosa.............................. ", 1859    65
53. Asker...............................  1858    21~
54. Skyllersta..................................  1859    20~
55. Kumla.......................................   "       1859    20
56. Wiby........................................                           1856    38~
57. Lerback.....................................                           1860      7
68. Askersund..................................                    "       1859    10
59. Arboga.......................................    Westeras'    Lan.... 1859    11
60. Ostuna...................................... Stockholm's  Lan.... 1859    10
61. Beateberg, parish of Roo.............            ",,                 1859    26
62. Sigtuna......................................                          1857    40~
63. Stockholm..................................   1855  150
64. Strengnas...................Nykopings   Lan.... 1858    26
65. Broby, parish of Tumbo...............                    1859    12
66. Westra Wingaker.......................                         "       1859    18
67. Regna.......................... Linkoping's  Lan.... 1859         8
68. Hellestad..................................                            1854    25~
69. Godegard...................................             "       1858      6~
70. Motala..................................             "             1856    14~
71. Norrkoping................................  1856    27
72. Hallingeberg..............................                   Lan...  1859    25
73. Westervik.................................. ",                1859    16
74. Wimmerby................................           It                 1858    14
75. Wisby........................ Gottland's    Lan.... 1858    32
76. Trakumla...................................                          1859    28
77. Hafdhem...................................                           1858  132
78. Grotlingbo..............................                      ", 6  1859    38
79. Nas............................................ ",             6      1859    32
80. Hamra.......................................        s                 1858  111
81. Torpa......................................... Halmstad's   Lan.... 1849    27
82. Issjoa, parish of Hamneda........... Wexio,                  Lan.... 1857    18
83. Bohult, parish of Kinneryd.........  (or Kronoberg's.)    1859    33
84. Carlshamn................................. Carlskrona   Lan.... 1856             9~
85. Solvesborg...........................                    1859    16~
86. Werum...................................... Christianstad's Lan. 1857    10~
87. Mala, parish of Wankifva............               "          "       1857  131
88. Horja....................                                     "  1859  10~
89. Broby........................................    "          "       1857    50
90. Tagarod, parish of Hjersas..........                           "  1857    64




192                        APPENDIX.
*91. Perstorp, parish of Oppmanna.... Christianstad's Lan. 1859   28
t92. Odersberga, parish of Fjelkestad...      It    1860   16
93. Grodby, parish of Ifvetofta..........         " "   1857   30~
94. Ullstorp, parish of Onnesta.........    "        "     1857  135
95. Christianstad............................ "  "         1857   41
96. Wenesta, parish of Trane..........                " d   1857   24
97. Gringelsta, parish of Kopinge.....      cc "            18581  16
+98. Illenstorp, parish of W. Wram...                  " "   1859   14
99. Yngsjo, parish of Ahus..............            "S    1857   95
100. Brosarp....................................            1857   47
101. Killerod, parish of Ostraby......... Malmohus   Lan.... 18.57   46
102. Foglo....................................... Aland, (Russia)... 1857    S~
Baptized, but not connected with any
church..................................                         S
Probable increase in churches from
which no statistics have been received this year, and which are
marked thus (~)...........................                     200
Sum Total...... 4518
* Perstorp, north from Oppmanna, near to Vanga.
t Odesberga, at Helga, just between Hjersas and Osterlof.
$ Illenstorp, southwest from W. Wram, east from Maltesholm.
SUMMARY.
Jan. 1856, Churches..................12. Members...............................476
" 1857, "..................21................................ 961
"  1858,    ".................45.  "............................. 2105
"   1859,    "..................69.'............................. 3487
"   1860, "................102.        ".............................    4548
LIST OF COLPORTEURS IN SWEDEN,
SUPPORTED BY THE AMERICAN BAPTIST PUBLICATION SOCIETY.
REV. A. WIBERG, Stockholm, Superintendent.
"   GUSTAF PALMqUIST.
NAS PER PERSON.
" SAS PER PERSON.
JorNAs PETTER LUNDQUIST.
SVEN SVENSON.
" FREDERICK FORST.
AXEL. SCHAMIL RECHNITZER.
"   FREDERICK RYMCKER.
ANDREW JOHN HIANNER.
CARL MAGNUS CARTANDER.
PER ULRIK WAHLBERG.
"   ANDREAS MAGNUS CLAESON.
F. O. NuISSON.
CHARLES MOLLERSVARD, supported by the Mariners' Baptist
Church, New York City.