Memoir of the REV, SAMUEL CROWTHER, A.M. GREAT personal merit is often found to exist, where, from the silent and unobtrusive manner in which it creates and exercises its influence, it is least sought for or observed. An ostentatious display of talent, either real or pretended, easily imposes upon the credulous, and frequently obtains that regard and compensation which is only due to real intellectual powers, and by which they ought to be distinguished and rewarded. But whenever such perverted cases occur, they only serve to shed additional lustre on genuine excellence, and to raise it, when displayed, higher in general esteem. The course of life, as passed by many members of the clerical order, notwithstanding the publicity which the character necessarily gives to each individual, must be marked by that shade of colouring which a diffident and retiring disposition, or its opposite state of mind, attaches to it. But this will vary according to the circumstances and situations in which different persons are placed. The Rev. SAMUEL CROWTHER, A. M. was born January 9, 1769, in New Boswell-court, in the parish of St. Clement Danes. His father, the late Richard Crowther, Esq. was many years surgeon to the hospitals of Bridewell and Bethlehem. His mother was the daughter of Samuel Richardson, the celebrated novelist. He received his early education at the freeschool of Croydon, Surrey, but afterwards became a scholar at Winchester college, under Dr. Joseph Warton, from whence in 1788 he succeeded to a fellowship at New College, Oxford, where he passed through the regular course of an university education. He was ordained deacon June 3, 1792, and priest June 26, 1793. He entered upon the curacy of East Bergholt, Suffolk, March 25, 1793; and removed to Barking, in Essex, October 4, 1795. In this extensive country parish he exercised his ministry with great diligence, until elected to the living of the united parishes of the vicarage 112.-VOL. X. 1828. of Christ Church, Newgate-street, and rectory of St. Leonard, Foster-lane, January 30, 1800, by the governors of St. Bartholomew's Hospital. The circumstances in which Mr. Crow. ther entered upon his parochial duties, were not very encouraging. He found the congregation at the church very small, and as he had been warmly opposed in the election, had to encounter considerable prejudice and opposition. This was, however, but temporary. It soon gave way to brighter prospects. The number of hearers rapidly increased, and gradually accumulated, till at last the church, which is one of the largest in London, was completely filled. The result proved also, that this was not the effect of novelty, or indeed of any factitious causes, but was produced by the unfeigned piety and indefatigable labours of the pastor. In 1801, Mr. Crowther commenced an evening lecture in his church. This has been continued to the present time, and has been uniformly attended with the same success that crowned his other exertions. In almost every instance, some judgment may be formed of the efficiency and influence of the ministry, by the number of persons who frequent the communion of the church. If it be small, it is but natural to infer, that indifference prevails among the people; but if, on the contrary, many persons regularly and devoutly attend the celebration of the holy sacrament, it evinces the existence of increasing piety and seriousness. Applying this observation to the communions at Christ Church, it must certainly be concluded, that a spirit of devotion, of no ordinary tone and degree, prevailed among the people, as the number who generally, on these occasions, approached the altar, was seldom equalled, and could not well be exceeded, in other churches. On January 9, 1801, Mr. Crowther was elected by the parishioners to the jointlectureship of St. Botolph, Bishopsgate. This duty he continued to discharge with great regularity every alternate Sunday afternoon, till the period in which he was laid by from his public work by affliction. U 299 Wesleyan Methodist New Test Act vindicated. He then resigned the office, after having held it, and discharged its duties, upwards of twenty-four years. In 1804, Mr. Crowther married Anne, daughter of the late Rev. Henry Ware, D.D. of Dublin. It has fallen to the lot of few clergymen to be so frequently solicited to preach sermons for the various charitable institutions of the metropolis, as to that of Mr. Crowther. On these occasions he was always well received, and became a successful advocate for the poor and the young. He set, indeed, an example in his own parish, of his solicitude to promote those important objects by the establishment of a Sunday school, which has hitherto been conducted upon an extensive plan; and by the formation of a Benevolent Society, for relieving and visiting the sick poor at their own habitations, and for supplying lying-in women with linen and other necessaries during their confinement; and it is earnestly to be hoped that these valuable institutions will be perpetuated, notwithstanding they have been deprived of the personal superintendance and influence of their founder. But Mr. Crowther's attention was not restricted to objects which existed only in the sphere of his own immediate care; he | was assiduous in attending the committee of the City of London National Schools; and, indeed, cheerfully contributed his assistance in every instance, and on all occasions, where it was required. But an eventful crisis was approaching, that has recently put a final period to his public labours, and for ever deprived his benevolent associates of his individual exertions and active co-operation. During nearly the whole of the last twenty-four years, this worthy clergyman suffered severely from an attack of the stone, which, though it rarely prevented him from discharging his public duties, there can be little doubt secretly preyed on the vitals of his constitution, and perhaps predisposed it for that disastrous stroke which finally terminated his public labours. This melancholy event occurred on Sunday March 27, 1825. On this occasion he was reading the morning service at Christ Church, when, having advanced as far as the Litany, he was suddenly seized with a violent stroke of apoplexy, and taken from the desk apparently in a senseless state. This was followed by a severe paralytic affection, which, for a considerable time, rendered his life exceedingly preca rious. Time however, and medical assistance, have, under the blessing of Providence, partially restored his faculties and 300 his strength, but he has never recovered so far as to be able to resume his official duties. In addition to this personal affliction, Mr. Crowther's domestic happiness has been greatly interrupted by another gloomy dispensation of divine providence, the blindness of his eldest son; which calamity occurred when he was only four years old, and since that time he has ever been the object of much parental solicitude and kind attention. But that gospel which he has for many years preached to others, can give him strength aceording to his day. Mr. Crowther served the office of president of Sion College in 1819-20, and on the expiration of his year of office, preached, as is customary at the annual meeting of the London clergy, a Latin sermon, in the parish church of St. Alphage, London Wall. His discourse was distinguished by the elegance and purity of his language, and the correctness of his pronunciation. His publications have been but few. They consist of sermons preached on public occasions. Of these, the most approved were those on his leaving Barking, one on the death of the late Princess Charlotte, and another on the death of his late majesty George the Third. This brief memoir of a truly estimable man and parochial minister, claims no other distinction or regard, than its fidelity to the original is calculated to secure for it. Happy would it be for the church, and the cause of Christianity in general, if it poss essed more such advocates for its doctrines, and examples of its precepts. May their number be increased! WESLEYAN METHODIST NEW TEST ACT MR. EDITOR, satisfied correspondent, then, can easily retire from communion with a body, whose public representatives he stigmatizes as equal to Papists in bigotry and intolerance. These two considerations decide the question of folly. these lines is not a whit behind either of those great and good men, (whose names he reveres,) in his desire to honour his adorable Redeemer, as GOD OVER ALL, AND BLESSED FOR EVER MORE. In perusing Mr. Wesley's notes on this subject, it has appeared to me, that he was particularly careful to maintain the essentials of Christianity; but having done this, he chose rather to express himself, on the point of the Sonship of Jesus, in the common and popular manner, than to perplex his readers with metaphysical niceties on a point not at all essential. This, I think, is rendered highly probable by two facts: viz. 1st, That Mr. Wesley tells us explicitly, I design plain truth for plain people; therefore, of set purpose, I abstain from all nice and philosophical speculations; from perplexed and intricate reasonings," &c. And, 2dly. That his Notes were pub As to the impiety of thus attacking God's ministers before the world, and representing the sacred discipline of the purest church on earth, as nothing better than tyranny, I shall only refer you to that book which enforces, in the most commanding terms, a prompt obedience to the "overseers of the flock of God;" and denounces the terrible pains of hell upon such as wantonly stir up discord and schism amongst Christ's disciples. I warn your correspondent, as he values his soul, to abstain henceforth from the indulgence and exercise of that spirit of discontent, which, if carried out into action to its full extent, will make him an heretic, and worse than an infidel."-lished in the year 1765; but in the year I am respectfully, SIR,-The perusal of your valuable miseellany always affords me pleasure and edification; but I was especially pleased by the perusal of " Observations on the Wesleyan Methodist New Test Act," by S. Tucker, as published in your number for February, page 193. This paper reminded me of another, "On the pernicious Influence of Inconsistencies in the Conduct of Christians," in the number of your excellent work for last November, page 1021; and it forcibly occurred to my mind, that to make the "Test Act" in question, at all consistent, it should be followed by another, which I will venture to recommend the Conference to adopt; or else, to repeal the one passed in their last session. To the very excellent remarks of your correspondent, on the subject of the Divine Filiation, I shall only add, that having read the whole of Mr. Wesley's Notes on the New Testament, with considerable care and attention; and having repeatedly read his notes on the first chapter of the Epistle to the Hebrews; I cannot yet persuade myself, that Mr. Wesley believed the doctrine of the eternal Filiation, as taught by the authors of the "New Test Act." That Mr. Wesley was clear and scriptural in the doctrine of the proper Divinity and Godhead of Jesus Christ, is undeniable. Nor is Dr. Clarke less clear on this most essential subject; and I trust the writer of 1781, sixteen years afterwards, Mr. Wesley published the following paper, entitled, AN ARIAN ANTIDOTE." "Arian Principles, if true, shut all men out of heaven, by denying the Saviour's Divine Nature and Atonement, seeing all have sinned, and are guilty before God,' Rom. iii. 19. And a created being- can by no means redeem his brother, nor give to God a ransom for him.' Ps. xlix. 7. "Hebrews i. 6, 7, 8, it is written, 'When he (the Father) bringeth the first-begotten into the world, he saith, Let all the angels of God worship him---since, thy throne, O God, is for ever and ever.' Hence Reason concludes that Christ is essentially God; or all the angels of God (who disobey not his command) are idolaters. All "The oracles of God declare, manner of sin and blasphemy (against the Father and the Son) shall be forgiven to men; but blasphemy against the Spirit shall not be forgiven.' Hence Reason, 'infallible Reason!' infers, if either is greatest in the adorable Trinity, it is God the Holy Ghost. "But greater or lesser in infinity, is not; inferior Godhead shocks our sense; 'Jesus was inferior to the Father, as touching his manhood.' John xiv. 28. He was a Son given, and slain, intentionally, from the foundation of the world.' Rev. xiii. 8. And the first-born from the dead, of every creature.' Col. i. 15, 18. "But our Redeemer from everlasting, (Isa. lxiii. 16.) had not the inferior name of Son: In the beginning was the Word, and the Word was with God, from eternity, and the Word, made flesh, was God; and dwelt among us.' John i. 14. x. 30. And as it was in the beginning, so after his ascension, |