The judicial system was re-organized and perfected in this era with the establishment of _Svea Hofrätt_ (the first supreme court). Laws were printed from time to time, commentaries, dissertations and treatises on the old Swedish as well as on the old Roman law were written and published, and foreign books on judicial subjects were translated. The old Swedish law, which at this time was made the object of study at the University of Upsala and the subject of investigation by scholars and lawyers of note, was the foundation for all proceedings; but Roman law made its influence felt, and in many cases “the law of Moses” was followed, when a paragraph in the secular law could not be found to apply to a case in question (thus several paragraphs from the law of Moses were printed as an appendix to the edition of the Swedish Law of Carl IX). It is quite probable that Printz and Rising used one or more of the ordinances and commentaries published before 1653, and we have at least one instance among the Swedes on the Delaware at which the decision of a case was referred to the law of Moses. IV. The Reformation had fully permeated Swedish religious thought and life even before this period. It had accomplished permanent results, and the Lutheran church, under the direct control of the government, had become firmly established. “The Bible of Gustavus Adolphus”, a revision of the old translation of 1541, was published in 1618 and several new editions were issued. “A church hand-book” was published in 1614 which continued to be used until 1693. Several enlarged and revised editions of the _Psalm Book_ appeared as well as editions of Luther’s _Catechism_ and other translations of foreign books of worship. The large masses were moved by the new life, for the Lutheran Reformation was a movement of the people, and it improved their morals and standards of life. The Lutheran clergy in Sweden were generally well educated, many of them having studied abroad; and there were no more learned preachers in America in the seventeenth century than those sent here by the Swedish government. The vigorous religious and spiritual life of the Reformation gradually gave way to a cold, narrow theology, which insisted on “orthodox Lutheranism” to the exclusion of “all other beliefs”; but foreign religions were tolerated in the larger cities, and there were churches of the reformed sects in Stockholm and Gothenburg.