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EVANGELICAL MAGAZINE,

AND

Theological Review.

MAY, 1822.

BIOGRAPHY OF MR. TIMOTHY CRUSO.

[With a Portrait.]

IN furnishing our readers with biographical sketches of the ministers whose portraits embellish the numbers of our Journal from month to month, we have often had to lament the want of attention that has been shewn to their memory by their surviving contemporaries. They have honoured them while living, and rejoiced in their light; but when snatched from them by death, they have not been sufficiently mindful of their duty, in committing to record the more interesting incidents of their personal history, for the benefit of posterity. We have an instance of this in the case of Mr. Cruso. From a sermon preached on occasion of his death by the celebrated Matthew Mead, we can collect, that he was a person of considerable learning, and an eminent preacher of the gospel of peace; sound and orthodox in his principles; a bright and burning seraph, fervently devoted to the service of his divine Master; and so willing to spend and be spent for his glory, and the good of souls, that his mortal tenement was consumed away at the early age of forty-one!

Of Mr. Cruso's family, education, and early history, we find scarcely any thing recorded by his surviving friends. We are merely told, that he was born about the year 1657, and that he received a liberal education for the ministry, at a private academy among the dissenters; and afterwards perfected his preparatory studies for the ministry

VOL. VIII.

at one of the Scotch Universities, where he resided for some years, and took the degree of Master of Arts. We cannot trace his history, from the time of his leaving the University, until his settlement in London, which was about the period of the Revolution, (1688.) But some little time after this, we find him chosen to fill up the vacancy in the lectureship of Pinners' Hall, occasioned by the exclusion of Dr. Daniel Williams; from which it is argued, that he must have been in high repute as a preacher prior to that election; for this was a distinction conferred only upon the most eminent divines in and about the metropolis. At that lecture he delivered many elaborate discourses, the fruit of intense study, and composed with great accuracy and judgment. From these a sufficient number were selected after his death, to form a volume, which was published in 1699, with a recommendatory preface by Mr. Matthew Mead.

Mr. Cruso was the first pastor of the church assembling in Jewry Street, Aldgate; indeed that society seems to have been gathered by his ministry; but we have not been able to ascertain the exact date of his accepting the pastoral office. Under his ministry, the congregation was large, and the church in a flourishing state; but after his death it declined greatly, particularly under the ministry of Drs. Lardner and Benson; which, indeed, it is not very difficult to

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account for. Mr. Cruso's doctrinal sentiments were strictly Calvinistic, and harmonized entirely with those of the Assembly of Divines at Westminster, as contained in their Confession of Faith; while the former, though men of learning and talents, adopting the Arian scheme, introduced a mode of preaching but ill adapted to build up the church, or preserve it from a languishing state. The consequence has been, that after some feeble attempts to revive the expiring interest, the society was broken up in 1774, and the meeting house passed into the hands of the Wesleyan Methodists.

Mr. Cruso's character was highly respectable. His qualifications for the ministry were very considerable. Endowed with a competent portion of learning, both theological and classical, his talents were cultivated with care, and improved by close application and industry. Blessed with a sound mind, and a discriminating judgment in the things of God, he illustrated the great truths of revelation with clearness and precision, and enforced them with a becoming solemnity. His views of the nature and importance of the ministerial office, would not allow him to enter the pulpit in a careless and unprepared manner; for though he looked up with becoming reverence to the Father of Lights, for the promised aids of the Holy Spirit, he could not regard this as superseding a diligent preparation by prayer and the study of the Scriptures, for holding forth the word of life. His compositions were the fruit of a well informed mind; correct, serious, and practical, combining solidity of judgment with fertility of imagination. His voice was clear and melodious; his manner eloquent and persuasive; and his deportment in all respects so dignified and pleasing, that he could scarcely fail of commanding the attention of the most dull and inconsiderate of his hearers. And these qualifications were happily directed to the noblest purposes. Mr. Cruso rightly esteemed it his highest honour to be a faithful minister of Jesus Christ: his work was his delight, and his noblest efforts were consecrated to promote the interests of his fellow creatures; and his labours were attended with a remarkable degree of acceptance and success. He was deservedly esteemed one of the finest preachers of the age in which he lived;

and he presided over a numerous and flourishing church.

This truly great and excellent man, to use an expression of Mr. Mead, "lived too fast." In this respect he seems to have resembled the amiable Samuel Pearce of Birmingham;—not like many, who shorten their days by criminal indulgences and excess, but as a taper, that wastes itself to give light to others. His bodily constitution, naturally weak, became greatly impaired by constant application to study, and incessant labours. His extraordinary zeal for the glory of his Lord, and the salvation of precious souls, animated him to increasing desires for usefulness; and his ardent mind, continually aspiring after a progressive increase in knowledge, and higher attainments, ultimately overreached his strength, and brought him to the grave in the midst of his days. His death was hastened by an asthmatic complaint, which deprived the church of one of its brightest ornaments, on Nov. 26, 1697. His remains were interred in Stepney church yard, where a handsome tomb was erected over his grave, with a Latin inscription to his memory. It recapitulates all the traits in his character to which we have briefly adverted, with the addition, that " he was a most affectionate husband-a most indulgent father a most steady friend; to whom he endeared himself by the gentleness of his manners, as well as by his uncommon benignity to all." We shall close this brief sketch of his character, by subjoining an extract from Mr. Mead's funeral discourse, to which reference has already been made.

"I know you expect," says Mr. Mead, "that I should say something of the person deceased, and not pass him by in silence. But I acknowledge myself very unfit for this province, it being a work I rarely engage in, as having no authority to take the commission out of the hands of his own works; they are to praise him in the gates, and not I. And yet it is not fit, when every mean virtue in others hath its funeral trumpet, that so much excelling worth as was in him should be forgotten, and the memory of it buried with him. Should I speak of his carriage and behaviour in the various relations he stood in;-as a son to his surviving mother-as a husband to his wife-as a father, while he had children—as a master to his servants—as a

friend to his friend; I might propound him as a pattern, for he excelled most: and that is a good man indeed, who is good in all relations. But his great and chief care, was to fill up his relation to God in Christ; and that, not only as a Christian and a believer, but as a minister of Christ, and a pastor to that flock which the Holy Ghost had committed to his charge. I must say, God had fitted him for this work and service above many of his brethren, in betrusting him with such gifts and talents as but very few have received. And how diligent and faithful was he, in laying them out, and so improving them in his Master's service! How zealous was he for Christ! how laborious in his work! how sound in the faith! how great in prayer! how apt to teach! And how all was crowned with success, is evident from the many com- | fortable seals which God gave to his ministry among you. And though his natural parts were great, and made much greater by the blessing of God upon his unwearied industry, yet that he neither leaned upon them, nor trusted to them, appeared by his constant labour and study for every sermon. They that were discerning Christians, and wisely observed the suitable matter he prepared-the exact method in which it was ordered-the taking dress in which it was clothed-the charming manner in which it was uttered, could not but say, that he did not offer to God that which cost him nothing. His great delight was in his work, for he knew how well it becomes a disciple to be as his Lord, whose delight was to do the will of God; and therefore, he was fervent in spirit, serving the Lord; and this made him willing to spend, and be spent, till by degrees he wasted and consumed himself." Blessed is that servant, whom his Lord when he comes shall find so doing!

Mr. Cruso was a steady friend to the cause of religious liberty: and living at the time when the glorious Revolution under King William supplanted the tyrannical reign of the Stuarts, he took a lively interest in it, rejoicing in the downfal of despotism and Popery.

Mr. Cruso's publications amount to a dozen or thirteen; a list of which, with their titles, may be seen in Mr. Wilson's History of Dissenting Churches, Vol. I. page 62, &c.

DISCOURSE ON THE MILLENNIUM. [Concluded from page 111.]

REV. XX. 1-7.

HAVING briefly answered the arguments which have been adduced in favour of the literal view of the Millennium, or personal reign of Christ during a thousand years, we may now take notice of the harsh and uncharitable conclusions that have been drawn from the hypothesis of Christ's spiritual reign during that period. For instance, it is said,

1. That "any other view of the Millennium than a literal one, or any other view of the reign of Christ during this period, than that which comports with his personal residence on the earth during the thousand years, must make void the scriptural injunctions to be looking for the coming of Christ; because under any other view, we cannot expect, him for a thousand years hence. The prospect of death will not so much check schemes of family aggrandizcment, as the persuasion that the personal coming of the Lord draws nigh."

Now to this I answer, that the first Christians looked for the coming of Christ; but was it right for them to look for his coming in their day? If so, why does the apostle rectify the mistake of the Thessalonians on this head, by shewing them, that the removal of the heathen emperors, and the succeeding rise, reign, and ruin of the man of sin was first to take place? 2 Thess. ii. 1-9, which we now find has already occupied a space of more than seventeen hundred years. Again, the book of the Revelation lays open a long train of successive events, and mentions one thousand two hundred and sixty years of the reign of Antichrist, to take place before the coming of Christ. Was this intended to destroy the necessity of looking for his coming?-Or was it through mistaken views, or ignorance of this, that the first Christians could perform the duty of waiting for the coming of Christ? Certainly it was not. We may then wait for the personal coming of Christ, even as we wait for the redemption of our bodies, and look for new heavens and a new earth, though we should consider these things as more than a thousand years hence. It cannot be shown that those who believe the literal view of the Millennium, are more engaged in looking for Christ,

or less engaged in schemes of family aggrandizement, than their neighbours. But we are told,

2. That "this view tends to give carnal notions of Christ's kingdom. It frees from the patience of Christ."

Ans. It was carnal views of the kingdom of Christ, even in the resurrection state, that gave rise to the literal view of the Millennium, as has been already shewn. The reign of the risen saints over the wicked nations, is not easily reconciled with the spiritual nature of Christ's kingdom. But there is nothing in the other view that tends to give carnal notions of Christ's kingdom; unless that kingdom can have no prosperity in this world, but a carnal one. If freedom from outward persecution frees from the patience of Christ, I certainly and readily admit, that Christians will have this freedom. But then it is argued,

3. That "it will lead us to mix religious principles with political; whereas Christians, as members of the kingdom of heaven, cannot interfere with any political measures."

Ans. If by politics, be meant the art of governing kingdoms, or the measures of administration, I see not why interference with these should be attached to the spiritual view of the Millennium, more than to the literal view. Is it intended by this to insinuate, that the advocates of Christ's spiritual reign hold the principle of resisting the powers, and of propagating the kingdom of Christ by the sword; or that their view of the subject necessarily involves this in it? It surely cannot be meant to deny, that Christians may act a part in the body politic, as magistrates, lawyers, officers, soldiers, &c.; for the literal Millennarians find great freedom in these things, while some of them are perfectly straitened, and shut up, as to any zeal or exertion in propagating the kingdom of Christ. And indeed, such are their cramped principles, that I cannot see how they can heartily pray for its prosperity in this world, since they do not believe that it ever will prosper till the literal resurrection of the just, when not another soul shall be added to it. As to mixing religious principles with politics, I would say, that no Christian can be a politician, unless his political principles and conduct are directed and governed by Christian religious principles. But,

4. "The common view of Christ's reign, is scarcely consistent with sincere respect, or well wishing to rulers."

Ans. This charge is altogether unfounded, so far as the sober common view of the Millennium is concerned. It ill becomes those who live under toleration themselves, to hold up their fellow subjects, nay, their fellow Christians, as inimical to government; the natural tendency of which is, to awaken persecution against them. This I cannot reconcile either with charity or humanity. Again, we are told,

5. That "it tends to lead to a false union with religious professors. People may be very serious and religious, without the faith and love of the truth. What is brotherly love? This is of great importance."

Ans. By a false union with religious professors, must be meant, either fellowship with them in church ordinances, or à concurrence with them in propagating the gospel, or a friendly occasional intercourse with them, as appearing to be the true fearers of God. Now in these respects, with whom ought we to unite but with religious professors? I suppose the objection is meant to apply to a union with false religious professors: but are we to judge all to be such, except those who are connected with ourselves? It is said, "people may be very serious and religious, without the faith and love of the truth." True; but are we at liberty to judge all the serious and religious professors as without these, and so by speaking evil of them, build up one another in the conceit that we are better and holier than they? I own, that the views I have of the enlargement of Christ's kingdom, are very opposite to such a party spirit; though I am not conscious that it relaxes my views ef the purity of church communion, or of the necessity of adhering strictly to the faith and obedience of the gospel. Much has been said to shew,

6. "How this affects the preaching of the gospel-the duties of churches and elders, in the way of sending out preachers.—But preaching in the view of promoting this great object, or connected with political and civil benefits, is cut off;" viz. by the doctrine of the literal Millennium.

Ans. I know not what is meant by this great object, unless it be the extension and prosperity of Christ's kingdom

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