for the better maintenance of the incumbents of the several churches in Bermuda, there were but three clergymen officiating throughout the colony. Some of the parish churches were dilapidated, and had been for years altogether closed; in others, the celebration of divine service occurred but once in a quarter; the naval yard, though in an insulated position, had no chaplain; the gaols had no appointed ministers; the hospitals were unvisited; and schools in connection with the Established Church and forming an integral part of its machinery, were, with the exception of a Sunday-school in this parish, almost unknown. The spiritual destitution of the coloured population was confessedly deplorable. Some of the slaves who were employed as domestics, or lived as children in the more religious households, were, it is true, benevolently instructed by their proprietors, but free schools they had none. Christian baptisms among them were infrequent; promiscuous concubinage was common; the bond of marriage was generally discouraged; and the admission of any of them to the Sacrament of the Lord's Supper was scarcely contemplated. "Such was the aspect of the Church of Bermuda, at the period of my first acquaintance with it, in the year 1821; and there certainly is no true lover of his country, however in other respects laudator temporis acti, that does not rejoice in the alteration. I now leave the colony (not without a hope, God permitting me, of soon revisiting it) with nine parish churches, enlarged and embellished to a degree which would be highly creditable to a wealthier country; with five chapel schoolhouses licensed for the performance of divine service; with adequate provision for the chaplaincies of the naval arsenal, of three prison ships, and of the gaols of Hamilton and St. George's; with ten clergymen on the list of the establishment; with sixteen schools, in which, under the superintendence of the rectors and missionaries, more than eight hundred pupils are gratuitously instructed in the truths of the Gospel, and in the formularies of the Church of England; with a branch of the Society for Promoting Christian Knowledge rendered popular and efficient; with lending libraries in almost every parish; with crowded congregations demanding yet more accommodation for increasing worshippers in their respective sanctuaries; and with nine hundred communicants, nearly one-third of whom are of the coloured class. "These are benefits and improvements, my reverend brethren, for which much gratitude is due. It is due to you who have laboured diligently and judiciously in the work of instruction committed to your hands; it is due to the pious and zealous catechists and schoolmasters who have acted under your directions; it is due to the influential people of the colony, who have co-operated with you in the labours and gifts of charity; it is due to the noble associations of the Societies for Promoting Christian Knowledge and for the Propagation of the Gospel, by whose munificence we have been so largely helped; and it is due, above all, to the blessed Disposer of events, who has made all things conspire and work together in the production of these happy results." A petition from the Rev. Alex. Bruce and others stated that a chapel had been erected in 1833 and 1834, at Banff, N. B., and that the cost of the building had far exceeded the amount of subscriptions; which, however, were considerable, when the poverty of the population is taken into account. The Right Rev. Bishop Skinner strongly recommended this application to the attention of the Society. The sum of £50 was granted towards the chapel at Banff. KING'S COLLEGE. - The annual distribution of prizes in the Classical department of this college took place on Wednesday, July 2nd, His Grace the Archbishop of Canterbury, visitor of the college, presiding. The meeting having been opened by His Grace the chairman, the Rev. the Principal of the College, and the respective professors, announced the following students to have obtained prizes: - Divinity.-3rd year, Good and Wortham; 2nd year, Baines and Kite (æq.); 1st year, Plumptre and Prentice. Classics. 2nd year, Edwards; 1st year, Calthorp and Rogers. Latin Essay. Edwardes. Latin Verses.-Sabin. Composition (Class Prize).— Rogers. Mathematics. 3rd year, Stephen; 2nd year, Woodhouse; 1st year, Wilkinson, Hensley Jun., and Prentice, (1st, 2nd, and 3rd prizes). English Literature. Plumptre, Prentice, and Cayley (æq.) History. - Plumptre and Kite. English Essay.- White and Uhtoff. Hebrew. - Woodhouse and Good. -Eddrap. German.-Jones. French. Rev. F. Maurice, Chaplain of Guy's Hospital, has been appointed Professor of English Literature and Modern History, in the place of Rev. T. Dale, resigned. Rev. E. Smith has been appointed Chaplain to King's College Hospital. WE have seen that Gladstones was the first canonically consecrated archbishop of St. Andrews after the Reformation. With respect to the personal history and character of this prelate I find very few particulars. It appears from the records of the kirk-sessions and presbyteries of his diocese, which are still extant, that besides opening the ordinary meetings of the clergy with a sermon, he regularly visited the churches subject to his jurisdiction, and was in the habit of preaching in all of them. The anti-episcopal writers of the period are somewhat severe in their censure of him; one of whom asserts that he indulged night and day "in baccho and tobaccho;" but such, it is well known, was the party spirit of the times, that if a bishop took his wine and his pipe after dinner, however moderately, it was quite enough to raise a scandal as to his intemperance. With more reason, his successor Archbishop Spottiswood, though he praises him in other respects, blames him for alienating part of his ecclesiastical estates, or letting them out on long leases, for certain private considerations; but so universal had sacrilege become at that period, that it had almost ceased to be regarded as a sin. Gladstones died at St. Andrews in 1615, and was buried in the communion aisle of the parish church.1 JOHN SPOTTISWOOD, 1615-1639. This pious and amiable prelate, was son of the superintendent of Lothian one of the most temperate and judicious of the Reformers. To pass over his early history, which was in all respects highly honourable to him, he was translated from the see of Glasgow to the primacy in the year above-mentioned. In 1616, James VI. came to the resolution of visiting his ancient kingdom of Scotland, whereupon great preparations were made for his reception. Every town which he meant to take in his way had timely notice sent to it;-among these was St. Andrews. One John Knox, the provost of the city at that time, together with the magistrates, in their letter to the 1 Gladstone's seal has upon it a representation of St. Regulus' square tower, with the church and a small tower to the west, besides the eastern part still standing. The inscription is, "Sigil. ecclesiæ Sancti Andree apostoli in Scotia." VOL. II. 3 U Lord Chancellor of Scotland, dated the 1st of December, 1616, state that "thair ar fund within our citie the number of three scoir fed oxen, quhilk, by Goddis assistance, sal be in readiness at his majistie's cumming. And for contents of your last letter, concerning preparing of lugings, stablis, and all utheris mentioned thereintill, we sal nought fail to endeavoir our selfis, to our uttermost, to give your lordship satisfaction to our power and possibilitie.” The king did not reach St. Andrews till July, 1617, where the first thing that was done was the delivery of a Latin speech before his majesty, in the name of the town, by " Maister Harrie Dansteen, schoolmaister,' who is designated, "civitatis Andreanæ orator, et juventutis ibidem moderator." The king next proceeded to the parish church of the city, at the porch of which another speech was made to him, in the name of the university, by Dr. Peter Bruce, the rector. A disputation of the members of the university was then held in the king's presence, under the presidency of Dr. Robert Howie, principal of St. Mary's. On the 12th of the month were discussed the following problemata philosophica-1. An solum regimen monarchicum sit naturale? 2. An mulierum et puerorum imperia licita sit? 3. An homo lumine naturæ scire possit mundum a Deo esse creatum ? The king's chaplain, Dr. John Young, then conferred the degree of D.D., by mandamus, on William Forbes, afterwards Bishop of Edinburgh, and John Strange, afterwards principal of the university of Glasgow, which was the first time that degrees had been granted by any university in Scotland since the Reformation. On the 17th the king knighted fifteen of his band of gentlemen pensioners." When these ceremonious matters were completed, James held a conference with Archbishop Spottiswood, and several other Scottish bishops and clergy, in the chapel of the castle, on what was afterwards so well known by "the Five Articles of Perth," to which he was most anxious they should agree. As that part of our history upon which we are now entering is closely connected with these "articles," it is proper I should state that they were in brief these:- 1. That the sacrament of baptism might be administered in private houses in cases of sickness. 2. That the other sacrament, in similar cases, might also be administered privately. 3. That the latter should be received in a kneeling attitude. 4. That young persons should be brought to the bishop for confirmation. 5. That Christmas-day, Good-Friday, Easter-day, Ascension-day, and Whitsunday should be observed as religious fasts or festivals. James was naturally anxious to bring about a perfect similarity between the churches of England and Scotland, now that they were both under one temporal head. And to this he was the more induced, both because he 1 This Robert Howie had succeeded Andrew Melville. He was a man of some learning, and the author of several treatises, but, in his religious sentiments, a perfect "vicar of Bray." He was a presbyterian under the Melvillian system; he was now an episcopalian, and in 1638 he again joined the presbyterians, being determined, whatever might happen, to live and die principal of St. Mary's. He was succeeded by Samuel Rutherford in 1648. His device, a fleur de lis, and initials D.R.H., may yet be seen on various parts of his college. 2 See their names, and a full account of the above proceedings, in Nicholl's progress and public processions of King James VI., vol. iii. p. 358-367. was persuaded of the apostolical origin of the constitution and rites of the former, and because he justly thought a uniformity in religion would cement the political union of his dominions. It is also deserving of notice, that in enjoining the above "articles" on his Scottish subjects, he was doing no more than what the laws of their own reformed church empowered him to do; for the Confession of Faith of 1567, which was still one of their standards, declared,-" To kings, princes, rulers, and magistrates, we affirm, that chiefly and most principally the conservation and purgation of religion appertains; so that not only are they appointed for civil policie, but also for maintenance of true religion, and for suppressing idolatrie. And therefore we confess and avow, that such as resist a supreme power doing that quhilk appertains to his charge, do resist God his ordinance, and therefore cannot be guiltless." Now it is certain, that James conscientiously believed that, in introducing the foregoing Articles, he was "maintaining the true religion;" and it is equally certain that, though they are not in so many words commanded in Scripture, they are perfectly agreeable to it. They were, moreover, in strict unison with the example of the purest ages of Christianity, and with that of almost all the reformed churches of the time. The king's subjects, therefore, in resisting them, as they afterwards did with the utmost violence, were, even by their own laws, "resisting the ordinance of God," and consequently were "not guiltless." As we shall see in due time, neither reason, nor antiquity, nor authority, nor the solemn decision of their own general assembly, ratified by parliament, were of any avail in opposing the torrent of puritanical democracy. The bishops and clergy who had met James in the castle of St. Andrews, after hearing a speech from him on the subject of the said articles, asked and obtained leave to retire to the parish church, where they deliberated together for two hours: they then returned and intimated to him their opinion, that they would be acquiesced in by a general assembly of the church. An assembly was accordingly summoned to meet the same year at St. Andrews, to take the subject into their consideration. After this, James, who was fond of religious controversy, held a long conversation with Calderwood, the future historian of the kirk. This divine, who was of the Genevan school, had long been con tumacious, and refused to submit to the authority of the bishops; for which offence he had been no farther punished than by being confined to his own parish of Crailing, in Roxburgshire, to which a proper sense of his own duty ought to have restricted him. The king tried to convince him of his error, but found him refractory, and even insolent. Spottiswood sums up what passed on this occasion in these few words:" for carrying himself irreverently, and breaking forth into speeches not becoming a subject, he was committed to the town-house of St. Andrews, and afterwards banished the kingdom." But, though banished, he contrived to print his books in Holland and to smuggle them into Scotland, where they were very generally dispersed by his party, and did a great deal of mischief.1 1 He afterwards returned home, and assisted at the rebel assembly of 1638. Bishop Sage, in his "Fundamental Charter of Presbytery," has detected him of often misquoting public documents to support his own bad cause. In the same year (1617) a commission was issued by parliament to regulate and augment, when necessary, the stipends of the parish ministers. In consequence of this, both the crown and the lords of erection were obliged to allow a larger income to the clergy of the churches depending upon them. The same commission authorized the junction of two parishes into one, where the fruits of one were insufficient; and thus the number of parishes in Scotland was still farther reduced, at the very time when, from the increasing population, they ought to have been increased. At the end of this year, the general assembly met at St. Andrews, but, much to the dissatisfaction of the king, did not come to any definite conclusion on the articles submitted to them. They agreed, however, in the meantime, that the Lord's Supper might be given to sick persons at their own houses; and that the clergy, in the public celebration of this sacrament, should give the elements out of their own hands to the people. Next year they again assembled, at Perth, under the moderatorship of Spottiswood, where, after a long sitting, the five articles were approved, and carried by a majority of eighty-six to forty-one; and shortly after they were ratified by parliament. James would very gladly have followed up this enactment with the English Liturgy, and thus have completely assimilated the two established churches; but, by the advice of the bishops, he postponed that measure for the present. He was anxious to have it adopted for another reason, that some of the refractory ministers were in the habit of praying at him and his measures in their extemporaneous addresses, and thus inflaming the minds of their congregations against him. But for the same reason these men were extremely averse to be deprived of this formidable weapon of attack. A few years after this, however, he had no difficulty in introducing the Liturgy into St. Mary's college, St. Andrews. Calderwood thus mentions the fact:- Upon the 15th of January, 1653, Master Robert Howie, principal of the new college, Dr. Wedderburn, and Dr. Melvin, were directed by a letter from Dr. Young, in the king's name, to use the English Liturgy in the New College, when all the students were present, at morning and evening prayers; which was presently put in execution, notwithstanding they wanted the warrant of any general assembly, or of any continued practice of the form in time by-past since the Reformation." It was quite impossible to satisfy Calderwood and the party that acted with him. If any thing disagreeable to them were done without the consent of a general asembly, they raised an outcry against it on that account; and if it were done with such consent, they still objected, on the pretext that the assembly was under court influence, and ought not therefore to be obeyed! About the same time, the Liturgy was adopted in the chapel of Holyrood House, Edinburgh, where it was uniformly read and acquiesced in, down to the year of its tumultuous rejection in the same city which is a proof that the people had no objection to it, and that therefore the opposition to it arose from other causes. But though the king had gained his object in regard to the Five Articles, he did not at first insist on a very rigid compliance with them. Some congregations declined receiving the Lord's Supper kneeling, and so long as they behaved quietly, they were permitted to follow the old method without disturbance. A few ministers, it is true, were deprived |