At the close of Mr. Hill's curriculum | pit had been occupied in succession, for of four years, at the Glasgow College, a longer or shorter period of time, by and the theological lectures, and Biblical three or four excellent men. The term criticism, &c., dispensed at the Academy, of service of neither was of long conhe was sent for a short season over to tinuance; not, it is presumed, from any Sligo, in Ireland. He gained the ac- material defect, or fault on their part. quaintance of a few excellent persons in But there have often been serious difficulDublin. He did not, however, remain ties to find a suitable successor to occupy long in that country. He "who deter- the place of a great and good man. About mines the times before appointed, and the period above-mentioned, the pulpit fixes the bounds of man's habitation, be- was vacant; and Mr. Hill was sent foryond which he cannot pass," had fitted ward from Aberdeen to supply it. On him for, and in due time brought him to, the 24th of May, 1816, he arrived in an important field, in which to live and Huntly for the first time. labour, in the northern part of his native land. And from the commencement to the close of a pastorate of more than thirty-one years, "he never changed nor wished to change his place." Before Mr. Hill got any settled station to supply, he spent a short time, after he left the Theological Academy, in 1815, with the late Mr. Orme of Perth, and afterwards with the late Dr. Russell of Dundee. His intercourse, though brief, with these two energetic men and able ministers of Jesus Christ, we have no doubt was useful, in observing their habits of study and pastoral labour before he received a charge of his own. Subsequently Mr. H. was invited to give assistance for a time to Dr. Philip, then pastor of the church in George-street Chapel, Aberdeen. In that temporary sphere his ministrations were "acceptable to the saints." It was only the next step, however, in the leadings of a gracious Providence, to his getting an invitation for some time to supply the vacant pulpit of the late Rev. George Cowie, at Huntly. He was a man of no ordinary theological resources and pulpit power. His weight and worth of moral character were very great. He was honoured of God to gather many eminently godly people into church-fellowship with him in that town, and to kindle up a taste for evangelical preaching and hearing to a wide extent in all the surrounding regions. He was a man of moral worth among a thousand. From the time of his death, in April, 1806, till the autumn of 1816, his pul Mr. Hill, though then but a young man, and one who had but little practical exeperience as a preacher, yet he was, in many respects, a man suited to the people and the place. Mr. Cowie had published a Tract, some time before his death, as a kind of legacy to his people to direct them in the choice of a pastor. The young candidate who then supplied his pulpit, possessed not a few of those elements of character which the venerable father and founder of the flock had described as requisite, in the man who would "win souls to Christ,""feed the Lord's flock," and "know how to behave himself in the house of God, which is the Church of the living God, the pillar and ground of truth." The sphere, however, was not quite a bed of roses; it required "Christian simplicity and godly sincerity," a large share "of faith and patience," of firmness and meekness, to harmonize materials that did not seem quite ready to amalgamate together. With all the solid judgment and experimental piety that existed among the flock and in the congregation, it was a situation by no means void of certain peculiar difficulties, difficulties that might have seemed to require gray hairs, deep judgment, long experience, and firm nerve, to adjust and overcome. In his preaching Mr. Hill gave a fulness and prominency to the great fundamental verities of "the common salvation." He laboured to expound and enforce evangelical truth with plainness and pathos, upon the consciences of saints and sinners. His doctrinal statements were clear and correct, sound and searching, faithful and affectionate; and, whether he addressed the converted or the unconverted, tender and melting. He had drunk deeply into the spirit of the old Puritanic divines, and those of the Nonconformist school. After preaching to the Huntly friends for a season, he received a call to take the oversight of them in the Lord. There were some few points connected with the order | of the Lord's house on which my young friend differed from some of the senior friends who then composed the church. For their deep and decided piety he had a very high respect; he looked upon them as in many respects his superiors; but at first did not see how he could give up principles and social practices, which he had considered sacred, and had practised ever since he had become a Congregational Dissenter. His conscience startled at the idea of relinquishing or compromising a sacred principle;—but to exercise patience and Christian forbearance with brethren in Christ, whose piety he more than respected, was what the servant of the Lord might be often called to do. He took time for deliberation and prayer, and consulted with some of his senior brethren in the ministry. In a word, in finding himself one with the church in all the great principles of "the faith once delivered to the saints," and in all the essential principles of a Congregational church, with the exception of the frequency with which one institute should be observed, he accepted the call: "Whereunto ye have already attained let us walk by the same rule, and mind the same things. And if in anything ye be otherwise minded, God shall reveal even this unto you." Mr. Hill's letter expressing his acceptance of the call, is dated Perth, Feb. 4th, 1817. He went to Huntly in the end of that month. Mr. Hill having accepted the call, he was ordained to the pastoral oversight of the church, on the 3rd of July, 1817. The ministers present, and who took part in the ordination services, were the following:-the Rev. Messrs. James Dewar, of Nairn; John Wilson, of Greenock; William Orme, of Perth ; Joseph Gibb, of Banff; and John Philip and Richard Penman, of Aberdeen. A brief notice of the services will be found in the Christian Herald for August, 1817. The services were solemn and enlivening: it was a time of refreshing from the presence of the Lord. He gave to "the remnant of his heritage' 99 66 a nail in his holy place, to lighten their eyes, and give them a little revival in their bondage." The young pastor had a high veneration for the father, and, under God, the founder of the flock, "upon whose labours" he had just entered. He was honestly and earnestly anxious to imitate his excellences, to embody his virtues, feed the flock, and carry forward the evangelical work which that great and good man was honoured under God to originate,— and so successfully to pursue. There had been a noble foundation laid. The spirit of piety and prayer was cherished among the flock. Much valuable material lay around, almost ready to be consolidated with "God's building and husbandry," which the young pastor knew how to appreciate. It only required patience and prayer, pastoral skill and labour, to form them "into living stones" a "spiritual house to offer up spiritual sacrifices unto God acceptable by Jesus Christ." The living results of a pastorate of thirty-one years can attest, that the Lord was with the under shepherd, and that "his labours have not been in vain in the Lord." He was "for them a faithful minister of Jesus Christ." Not long after Mr. Hill's ordination he married Miss Christian Marshal, an early acquaintance, a member of the same religious body with himself, and countrywoman of his own. She was a suitable helpmeet for him; and the endearing relation was productive of a large measure of reciprocal conjugal enjoyment. Mrs. Hill had admirable talents for household management. She entered warmly into the sentiments and sympa- | the ministry be not blamed. But in all thies of her husband. "She was a virtuous woman! The heart of her husband did safely trust in her, so that he had no need of spoil. She did him good and not evil all the days of her life." They had eight children, four of whom died in early life, and three who had arrived at woman's estate. They each, some time before their death, gave evidence that they knew and loved the Saviour, and the two eldest had connected themselves with the Church of Christ. The youngest daughter, who died only some eight or ten days before her mother, afforded very pleasing evidence of having undergone a gracious change. They were a lovely family. They were early dedicated to God, and conscientiously trained for him. The parents were mutually blessed with "faithful children, not accused of riot, nor unruly." The deceased father was one "who ruled his own house well, having his children in subjection." Firmness, calmness, and kindness, were the chief elements, that regulated this little family circle. Broils and strife were unknown. The household, as well as the pastor, 66 was an example to the flock." "If a man know not how to rule his own house, how shall he take charge of the house of God?" Mr. Hill's constitutional temperament was such as to render him very susceptible of inflammatory complaints. In the early part of his pastoral career, he sustained a very severe attack of that nature, which threatened to prove fatal. Through Divine mercy it yielded to prompt and judicious medical treatment. The Lord had much work for him yet to do in Huntly and other places, in gaining souls to the Saviour, and gathering them into his fold-as the result has fully proved. At the period in question he was for several weeks laid aside from labour. Neighbouring pastors promptly supplied his lack of service. Of Christian circumspection and pastoral propriety of conduct, Mr. Hill entertained very high and just opinions: "Giving no offence in anything, that .... things approving ourselves as the ministers of God in much patience in afflictions, in necessities, in distresses, . . . by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned." These were apostolic principles and maxims which Mr. H. studied to imbibe and conscientiously to copy: "The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient,—in meekness instructing those that oppose themselves." He conquered combatants by calmness and kindness: "In all things showing himself a pattern of good works; in doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he who was of the contrary part might be ashamed, having no evil thing to say of you." Pastoral visitation from house to house, and diets of catechising in different districts of the town and country, somewhat modified from the formality of "the olden time," formed a laborious, but very important branch of Mr. Hill's pastoral duties. To a certain extent, it had been "use and wont" in the days of George Cowie. Mr. Hill loved it, and enjoyed it very much. His charge resembled much a rural flock. He was dignified, without stiffness or affectation, and lived in the affections of his people. He was a wise counsellor and steadfast friend to them all, without making himself "a busybody in other men's matters." He watched for souls, to warn them and win them to Christ. Paul's appeal to God and the church at Thessalonica, might be made in his behalf, with little or no modification: "Ye are witnesses, and God also, how holily and justly, and unblameably we behaved ourselves among you that believe. And ye know how we exhorted, and comforted, and charged every one of you, as a father doth his children, that ye would walk worthy of God, who has called you into his kingdom and glory." Since the days of Mr. John Lesslie, who was Mr. Cowie's right-hand man, and who was a host in himself, Huntly | to sound out to all the regions round has been pre-eminently distinguished for the number and efficiency of her sabbath evening schools. They were prolific nurseries to the church. From them also have arisen successive bands of sabbath school teachers who have been trained in some of those schools. Those men were by no means novices in theology; nor have they spared time or toil in prosecuting this labour of love. The original impulse given by Messrs. Cowie and Lesslie, has not merely continued to vibrate-it has increased and extended. Into this system of juvenile tuition the deceased pastor threw a large portion of soul. His sympathies embraced their highest interests. Almost in each successive year of his pastorate he preached an annual sermon to them. There was a general muster of the children from all the sabbath schools taught by the members in town and from the country. The chapel, on these annual occasions, was crowded to overflowing. Mr. Hill's discourses to the young in those seasons were exceedingly tender, solemn, and impressive. It was then, especially, that he seemed to rise above himself. It is "a consummation devoutly to be desired," that all the churches of Christ, with their pastors and deacons, should drink deeply into the missionary spirit, and be active and liberal in promoting the kingdom of our common Lord, at home and abroad, in these eventful times. Not only from them ought "the gospel about," but the spiritual interests of the kingdom ought to be extended upon a wider scale: "A dispensation of the gospel has been committed unto us." The moral health and vigorous pulsation of a religious body, are ascertained by what they do and suffer to promote the reign of grace over our bleeding, blighted world. Few of our churches in Scotland have formerly and latterly contributed a more ample contingent of ministers for the home department, and missionaries for the foreign field, than the congregational church at Huntly. If the late George Cowie fanned the flame, and nursed the germ of ministerial and missionary piety and zeal in the young men who rallied round him, his late and remote successor has not been less devoted and successful in this department. It is "God himself who has given the increase," and to Him belongs all the glory. Mr. Hill had a large portion of the missionary spirit; and he laboured, not without success, to give the impulse and maintain the impetus among his flock. In the summer season, also, he used frequently to take itinerancy excursions in different directions, at country stations in the adjacent parishes. He had usually good meetings. He much enjoyed this labour of love, while he endeavoured to do the work of an evangelist, and make full proof of his ministry." (To be concluded in our next.) WHY SO MUCH PROTESTANT APATHY? OR, FURTHER THOUGHTS ON THE ENDOWMENT OF POPERY. HAVING, in our number for December, conveyed to our readers some of the anxious forebodings which we entertained in reference to the rumoured project for the Endowment of the Irish Roman Catholic priests, we are encouraged, from the reception which our remarks have met with, to address ourselves afresh to the task of representing to our coun trymen the political injustice, and the fatal national consequences of such a measure. Why, we would ask, with all the earnestness which the occasion demands, are the true friends of the Protestant Reformation in this country so partially roused by the declaration, FROM THE HEAD OF HER MAJESTY'S GOVERNMENT. that opposition to the Endowment of Roman Catholicism would be regarded, by himself and others, as no effectual bar in the way of carrying the measure, provided the Heads of the Roman Catholic Body in Ireland can be prevailed on to accept the State-Pension contemplated? After such a declaration as this, from such a quarter, we more than wonder-we are utterly surprised—at the apparent apathy of those who profess to be strongly and conscientiously opposed to the Endowment of Popery. Was this menacing contempt of the Protestant feeling of Great Britain the result of perceiving that it had become a tame sort of thing that any statesman might dispose of at pleasure? Or was it the simple effect of the flattering success which attended the passing of the Maynooth-Endowment Bill, spite of all the remonstrances of a reclaiming public? We deeply regret to perceive that the Protestant energy of the country has experienced a portentous lull. The old "No Popery" hue and cry has been found to be a hollow and worthless thing, -the mere utterance of a virulent political party, caring but little for the essential verities of the Reformation doctrine, and only struggling to maintain, in the sister Island, the so-called Protestant ascendency. As this vulgar watch-word was never the strength, but the weakness and the reproach, of the Protestant cause, we congratulate ourselves that it is now dead and buried, without hope of future resurrection. If the Protestant Reformation is to lift up its head and rejoice, it must be by other and more legitimate means than the worthless figment of "the glorious memory." We must have men of enlarged and comprehensive minds;-of hearts glowing with love to the primitive-Apostolic doctrine;-of heroic courage and determination, to meet the crisis which is coming upon us; -men who understand well the genius and the history of Popery, who will struggle with a martyr-zeal to put it down, not by political proscription, but by the more ethereal weapons of heavenly truth, wielded in the spirit of Christ and his Apostles. Alas! alas! that, in Protestant England,-the monument of God's mercy among the nations,-spared and advanced for its protest against Anti-Christ,-there should exist so many influences calculated to stifle, or at least to abate, our National Witness against Popery, "the abomination that has made desolate." We dare not shrink from alluding to some of these influences. And, first of all, there is the Irish Protestant Establishment. Can any thoughtful man look at it, without feeling that it is weakness and discomfiture to spiritual Protestantism in Ireland? Can the doctrines of the Reformation have fair-field or fair-play, in that Country, while seven millions of Romanists look on this huge and unwieldy apparatus, main. tained for the benefit of perhaps less than one million of their fellow-subjects? If Popery were a worse religion than it is, this fatal anomaly could not but subserve its interests. What but this most untoward state of things has wrought into the minds of statesmen a desire to do something to mitigate the fearful consequences of an Ecclesiastical blunder so enormous? That, with their notions of political expediency, they should stumble upon the thought of endowing Popery, to keep the Irish Priesthood quiet, is no just matter of surprise, though it may be of deep and painful regret. If there be a right or duty to endow, out of the public purse, Romanists are as much entitled to it as any of their fellow-subjects. And whether any such right or duty exist or not, political men, taking things as they find them, resolve to do the best they can to smooth down the rugged aspect of Irish affairs. Another deadening influence on the spirit of pure Protestantism is the Regium Donum of Irish Presbyterianism. Why, it may well be asked, should Presbytery, orthodox and heterodox-Calvinistic and Socinian, be pentioned by the State, while Romanism, the religion of three-fourths |