I needed a Saviour; but I thought that there were four Saviours spoken of; and I wondered which would suit me the best. "About this time I was walking along the streets-when I saw a lot of people standing in the road; I went up to them to see what attracted their notice, when I saw an old woman in the midst of the crowd, who was called 'Blind Mary,' and who used to sing. in the streets, to obtain her living; she used to attend the ministry of the late Mr. George Coomb. She had just began to sing, 'How sweet the name of Jesus sounds,' &c. When she had concluded the hymn, she said, ✦ friends, I am blind, and so are you; I have seen the Lord, have you?' From these and some other things she uttered, I felt a little more comfortable, though but a little. 1 thought there was some hope; and I said to myself, Who can tell but that I may yet be saved?' "I was directed to go to the Tabernacle, where Dr. Campbell preached. I went and I obtained 'The Whole Duty of Man.' I thought I would sacrifice all to obtain the mercy of God. I attended his ministry for eighteen months, and went hard to work to save myself. He used to contend hard against the doctrines of sovereign grace. On one occasion he was exhorting them most earnestly to be saved, telling them it was their own fault if they were not, and said many other things of the same kind. This had such an effect upon my mind, as to cause me to go home and search the word of God, where I saw clearly that God had a chosen people. The prayer of the Psalmist was mine. I could not stay to hear this man any longer. I went to one place and another, until at last I went to hear Mr. Richard Luckin, where I attended for three months. This minister, under the blessing of God was the means of bringing my soul into liberty. These three months were like heaven below to me; and then I could '-read my title clear, "One day I was asked to go to Bethel Chapel, City Road, where there was going to be several persons baptized, by Mr. Smith, of Penzance. I went full of prejudice; and when I entered the chapel and saw the females dressed out in white, I felt still more prejudiced against it; and was determined not to be persuaded into it; and said to myself, I will not believe it. And I left the chapel with these feelings. I said, I will look into the Bible and see. I did so; and was surprised to find THIRTY passages of Scripture, testifying to the truth of it. I made the same known to the deacon. thought I should like to be baptized; and Aocordingly I was baptized, and a happy period it was to my soul; I thought when I was out of the water I should like to go back again. "Now the enemy came in to try to drive with one peculiar temptation-and I seemed me away from my steadfastness-he came -nor to have a desire for it. I have never named "Some length of time after I was baptized, I felt a wish to be of some use to the Lord and his people. And although I pretty regularly attended their prayer-meetings, yet I I felt so happy that I could hardly attend to dared not open my mouth in prayer. One day, my work or anything else. My master re- however, I was going to the prayer meeting, viled me. I told him I loved the Lord Jesus, and I determined that I would pray; so I and that he must not say anything against walked for a mile and a half-trying what I him. Sometimes a customer in the shop could do-praying to myself-and said, surewould utter an oath, and I would tell them ly, if I can pray for a mile and a half, I can they must not do it, that I could not allow it. pray a little when I get there. So I went in, If I met a person in the street I would go up to and they called upon me. Up I jumped in them, under pretence of speaking of the wea- an instant. I had said but three words, when ther, and then would ask them, 'do you know my head became so dizzy, I could say no that you are a sinner?' Sometimes I got ridi-more, so down I sat in shame and confusion. culed, and laughed at; and at other times told to walk about my business. I soon learnt, however, that this was casting pearls before swine. "I will now tell you how I came to be a Baptist. I had to go to see my cousin, who was ill, and my grandmother, who is now upwards of one hundred and three years of age, I thought I could pray with them, but I was as bad as in the chapel. I was now engaged in a shop in London, 176 ORDINATION OF MR. J. B. M'CURE, AT HADLOW, IN KENT. and being often alone, sometimes a portion of Scripture would be so opened up in my mind that I was entirely lost, and knew not where I was; and yet could not say a word before anybody. On one of these occasions a gentleman came into the shop and asked for a pair of slippers; but I was so lost to all around me that I went, (not knowing what I did,) and brought him a pair of old dirty wellington boots. My master noticing this, called me a religious maniac, said he had an uncle in the madhouse from the same cause, and I should go there too. I told him it was not religion, but for the want of God's manifesting himself to my soul. My desire for speaking in God's name increased; and one day I was so exercised about it that I said to a friend, I'll give it all up. He told me I. had better do so. I told another friend the same, and she said, 'Ah! if the Lord has begun with you, you'll not easily give it up. Well, I did not know what to do. These words fastened themselves upon my mind, Lord, remember me when thou comest into thy kingdom.' I had a great impression and a desire to go and speak in the open air. I could not get rid of it. I told a friend I should do so if it was the will of the Lord, the next Lord's Day. I knew that if the Lord intended me to speak in his name, he would give me all the ability and confidence I needed. Accordingly I went with great fear and trembling. I engaged in prayer, gave out my text, and spoke for half-an-hour and ten minutes. In the afternoon I went to the Kingsland Road and spoke. I went on speaking with great boldness and confidence. This was the first day of March, 1840; and from that day to this I have gone on speaking in the name of the Lord. The church to which I belonged heard of this, and I was requested to preach before them, which I did three times, and was approved of. "I at this time received a letter from a stranger requesting me to preach at the Royal Standard Theatre, Shoreditch. I was surprised; for this was the very place where I had said I should first appear on the stage. I found, however, that they had lost their license. I went, but I cannot describe the feelings of my mind when I was led to that part of the stage from which I was to address the people. Here I stood in the presence of nine hundred persons. I had a solemn time. I pointed out to them the spot where I sat when the Lord first convinced me, for the place was just in the same state as when I was there last. A gentleman who heard me in London came and told me that they wanted a minister at Newport in Monmouthshire, and that he should write to them to send for me. Well, I heard nothing more of it for some time, and concluded that they had given it up, or that he had not written, till one day the same gentleman came to me, and told me he received a letter, and that I must go and preach to them on the following Sunday. I went and preached to them sometime, and the Lord gave testimony to the word of his truth; but I was most sorely tried with regard to my preaching, fearing that I had run unsent. I continued preaching there. One Lord's day, I had to preach three times; during the week I got three texts; but Saturday came, and took them all away. Sunday morning came, and no text. 'What do you think of your call to the ministry now?' said Satan. I got up in despair, and said, 'I'll not appear before the people to day! I walked away as fast as I could, but was in an instant stopped with these words: 'Say ye to the righteous, it shall be well.' Isa. iii. 10. I went back to the chapel quickly, read and prayed, and while they were singing the second hymn, my text went away. Oh! what a state I was in! the devil standing_laughing_over me. I thought I would say I was ill; but I knew not what to do. But while they were singing the last verse these words came, 'In his name shall the gentiles trust.' I preached from them and had an exceeding good time. I was, however, just as bad off both afternoon and evening. I got no sleep all that night. All my fear was that I was not called of God to preach. I got up, tried to pray, but could not; my distress increased. On the Monday evening I had been accustomed to preach in the open air in a neighbouring market town. When five o'clock came I had no text, and I concluded to give it all up; but I said, I'll seek the Lord once more; and I begged of him to shew me by some sign, whether it was his will or not that I should preach the gospel. I got up and went, the enemy going with me; a young man also who had been called through my instrumentality, went with me. we got near to the place the clouds gathered thick, and the rain came down in torrents. 'Now,' says satan, are you not satisfied? You asked the Lord to prevent you, if it was not his will that you should preach, and you cannot preach in this rain.' My friend said, 'We must have shelter.' A voice sounded in my ears, 'Can't you preach in the market-house?' Now the man who kept the keys of the market-house was an infidel; he had been often applied to for the keys by ministers of different sects, that they might preach there; but he had invariably refused to let any person have them. I had often asked the young man who was at this time with me to go to him for them; but he would not. On this occasion, however, I gave him a push, and said, 'Go and get the keys of the market-house.' He never said a word, but off he ran; asked When the publican if he could have the keys of the, market house, a man wanted to preach there. The man only said, 'There they are, you can take them.' So off I went to the markethouse; fixed up some stools and benches for seats, sent out for some candles, and piled up bricks for candlesticks. But all this while I had no text. At the the last moment these words came, 'Turn ye to the stronghold, ye prisoners of hope.' The market-house was full, and I had a glorious time; and I have since heard that the Lord blessed the word to a man that was then present of very bad character. And although I got wet through, I did not care for that; I went home full of joy, and could indeed sing with the poet "God moves in a mysterious way His wonders to perform." "And now I had another lesson to learn. A minister came down visiting at Newport, where I then was, and wished to speak, I consented to it. I had not yet lost all my self-importance, for when asked When I would preach,' I said to myself, 'When is there most people there?' In the evening thought I. Oh! I'll preach in the evening,' I said. I had my text and sermon all arranged. It was on the twelve stars. A Welsh minister had published a book on the subject; and I studied that well. Well, such was the pride of my heart that I said to one of the leading men present there in the morning, 'Tell the people I shall preach in the evening.' Accordingly, in the evening I went, with my well arranged text and sermon, thinking I should outshine the man who spoke in the morning. But judge my feelings when I heard this very man exclaim after his sermon, 'See what he has been stealing from Mr. --'s book!' "Soon after this I had to experience some severe trials in providence. I especially recollect one Saturday night, I had been keeping a little school, but could not get the money. We had got no bread to eat, and no prospect of any money wherewith to buy any. I was in hopes the Lord would appear for us. Seven, eight, and nine o'clock passed away, and no deliverance came. I thought I could not be a minister. I had to preach three times on the morrow. I said, 'Let us go to bed;' and just as we were going, a knock came at the door. Two men who had been preaching against me in consequence of my downfall came to see me. One gave me three-pence, the other six-pence. Here was the promise made good. My wife was just going out to buy a quartern loaf when another knock came at the door. A person brought ine a basket of provisions and a half-a-crown In a bad state of mind I once after this said, The Lord shall again make it manifest that he has called me.' "I now received letters of invitation from Staines, Horsell, and Sunningdale, at which places I preached; thus testifying in my own mind that I was the Lord's, and that he had called me. Mr. Pope then asked him to give some account of the leadings of providence in bringing him to Hadlow. Mr. M'Cure's answer may be gathered from the church's statement as read by Mr. Crittle. Mr. Pope next asked him for a statement of the doctrines on which he intended to found his ministry? In answer to which Mr. M'Cure read from his own writing a clear and distinct confession of his faith. The church then publicly recognized the call, and their pastor ratified his assent; when Mr. Foreman rose and addressed the church and pastor; gave the right hand of fellowship to the pastor and one of the deacons, as representative of the church. The doxology was sung; Mr. Pope pronounced the benediction, and the Morning's service ended at about half-past two o'clock. Notices of the Afternoon and Evening Services will appear in our next. The Cherubims. [After having last month given Allen's view of the Cherubims, for the edification of "S. F. B." we promised to give the views of some other eminent men of God. The following is from Dr. Hawker.] Cherub and Cherubim.-We meet with an account of these so frequently in the word of GOD, that it forms an important duty to seek, under the Spirit's teaching, for the clearest apprehension of their meaning. At the entrance of the garden of Eden, after the fall, we find the cherubim and a flaming sword placed, Gen. iii. 24. And during the Church's continuance in the wilderness, several relations are made of the cherubim, Exod. xxv. 18, 19. Exod. xxvi. 1. Exod. xxxvii. 7, 8. Solomon's temple also, was adorned with the representation of them, 1 Kings, vi. 23, &c. But more particularly, in the visional prophecy of Ezekial. See chapters nine and ten throughout. The general representation of the cherubim was under the similitude of four living creatures, the face of a man, the face of a lion, the face of an ox, or calf, and the face of an eagle. That these figures were emblems of somewhat more important and higher than themselves, hath been the universal opinion, both in the Jewish and Christian Church, through all ages. Some have considered them as representing angels. But there seems, in the first view of the subject, a total contradiction to this, because no one reason upon earth can be shewn why angels should be represented with four faces. Nei- | which he hath perfected for ever them that are ther could there be any necessity for any other representation of an angel, but as an angel. We meet with continued instances of angels appearing, in the word of GOD, to God's people without any danger. Of JEHOVAH himself only can it be said, thou canst not see my face and live, Exod. xxxiii. 20. Moreover, before the cherubim was sprinkled, on the great day of atonement, the blood of the sacrifice, which we all know was typical of CHRIST, and represented the one offering of the Redeemer. Now, to have this set forth before angels would have been contrary to the whole sense of scripture. See Exod. xxxvii. 9. Lev. xvi. 14, compared with Heb. ix. 7, 12. Evidently, therefore, the cherubim could not be intended to prefigure angels. The question is then, what, or whom, did they represent? I would very humbly say in answer, that I am inclined to think, with several who have gone before me in the study of this solemn and mysterious subject, that the cherubim were emblematical of the glorious persons of the GODHEAD, in their covenant engagements to redeem our fallen nature, as represented in those characters united with the manhood of CHRIST. And the foundation of this belief, I humbly beg to subjoin. And first, to begin with the earliest representation at the gate of Paradise, we are told, Gen. iii. 24, that the LORD himself placed those cherubim there, which turned every way, to keep the way of the tree of life. By which I apprehend, the sense of the expression is, not to keep from, but to keep to, the way of the tree of life; meaning, that poor fallen man now had no access but by this way. And as we well know, from our LORD'S own authority, that JESUS is the way, and the truth, and the life; and no man cometh to the FATHER, but by him, John xiv. 6. Hence it should seem, that by these cherubic figures, among which the face of a man formed a part, immediately at the fall, redemption through CHRIST was set up by those emblems, as manifested to the church. Secondly, Those cherubim were eminently displayed in the Holy of Holies, over and upon the mercy seat. See Exod. xxv. 17 to 22, compared with Heb. ix. 1 to 24. Now, as from the authority of those scriptures, we have full licence to conclude, that the mercyseat itself was an emblem of CHRIST, and the High Priest going into the Holy of Holies once in a year, with blood, a lively type of the LORD JESUS going in with his own blood into heaven itself, there to appear in the presence of God for us, we cannot for a moment suppose, but that these cherubim must have been designed to represent the holy and undivided Three Persons in the GODHEAD, the one eternal JEHOVAH, before whom only, and to whom only, CHRIST, in his divine and human nature united, made the one sacrifice of himself, by sanctified. The song of heaven declared, that the redemption by CHRIST was from GOD, as the first cause, and to GOD, as the final end, Rev. v. 9. To have set forth, therefore, these solemn representations, by type and figure, in the Jewish Church, before any but JEHOVAH himself, would have been little short of blasphemy, and consequently, those cherubim, before which every great day of atonement, the same was regularly observed, could be emblematical only of the glorious Persons of the GODHEAD. If it be objected, that in the vision of Isaiah, chap. vi. and so again, in the vision of John, Rev. viii. where in both scriptures, we find the seraphim, or cherubim, (for they mean one and the same,) are represented as worshipping GOD, and hence it be said, is there not a contradiction in supposing JEHOVAH worshipping JEHOVAH? I answer, certainly there would be, if this were in reality the case. But the fact is, that it is not so. Let it be remembered, that these cherubim are emblems, and not the very persons they represent. The representatives of another may join in any acts with others, to proclaim with them the worth, or praises, of those whom they represent. As the ambassador of an earthly king, though he represents his master, may, at the same time, join his fellow subjects in proclaiming with them his master's honor. This objection, therefore, falls to the ground. And though I do not presume on a subject so mysterious and sublime, to speak decidedly, yet I cannot but think, that the cherubim of scripture, are intended to represent the glorious persons of the GODHEAD, with the human nature united to the person of the Son of GOD, and by no means intended to represent angels. In Memory of George Greenhough, Ministe of the Gospel, Manchester, who departed this life, Feb. 18, 1842. Aged 58 Years. "They that are delivered from the noise of archers, in the places of drawing water, there shall they rehearse the righteous acts of the Lord." Judges v. 11. THE Champion's fought the glorious fight, Infant Salvation. In many parts of the country, yea, in almost every place where I have been preaching these last twenty years, I have heard the same stale, evil report against Zion and her sons; and, as a watchman, I have been watching this malignant insurgent for some years, who has been affrighting the babes and little children in Zion, stabbing the ministers of the free grace glorious gospel in the dark, alarming weak minds, and casting a scandal on the cause of the Redeemer, if it were possible. But, be assured 'an enemy hath done this.' The question was inadvertently asked the other day, 'Do you ever go to such a chapel? The answer was No. Neither do I wish to enter into such places, where such horrible doctrines as these are preached-To say that there are little children in hell whose lives on earth were but a span long! This is the poor old hack horse that has been rode round the country for many years; and surely they must be either enemies to Zion, or very ignorant people that ride him. But this old black horse is ridden by many who think themselves wise; perhaps, for want of a better, viz., the White Horse of the glorious gospel, on which the saints ride over mountains of sin and difficulties with Jesus the Captain of salvation; and through such mud, mire, and filthy waters which the serpent pours out of his mouth, For the armies that follow him upon white horses are clothed in fine linen, white and clean,' (Rev. xix. 14 ;) and such mire and dirt cannot stick to their robes nor defile them. Arminian ground of salvation they must be saved either by natural or moral purity, or otherwise by free-will and good works. And it is evident they cannot be saved through either of these channels. No; they are saved as all the heirs of glory are saved, viz., by grace, freely by grace, without works, in the covenant of grace, by the inward work of the Spirit, the blood and righteousness of Christ; for all that are saved, both infants and adults, must be, and are saved by grace alone. And Jesus said, Suffer little children to come unto me, for of such is the kingdom of heaven.' Thus, you may see it is a slander cast on the gospel of Christ, by satan and his deceived ones, and a common slander cast on the ministers of the glorious gospel, who preach the eternal, sovereign, and everlasting love of God in Christ Jesus to his people. Therefore, it is not the Calvinists that shut infants out of heaven, and send such of a span long to hell, as we are slanderously reported by free-willers. No, no. If there are such ignorant, daring, and presumptuous men on earth, it must be you, ye free-willers and Fullerites, who affirm that salvation is by free-will, duty faith, and good works performed by the creature; and we know that infants are not capable of performing these things, neither faith, nor good works, neither can they be saved by their native purity, being born in sin. Thus you charge us Calvinists with that you are guilty of yourselves, according to your own creed. It is you that would shut them out of heaven! Not us. No! we affirm that both infants and adults are saved by grace, and the redemption that is in Christ Jesus our Lord. The election of grace are all saved by grace-infants included, 'of such is the kingdom of heaven.' All saved by grace, and their works follow I being a watchman in the city of Zion, and hearing such wranglings in the night, I thought it my duty to give the alarm, and apprehend such mischievous insur-aftergents. So I moved the slide of my lantern to throw a little light on them and the subject then in hand; and, thought I, if it must come to a fight, I, as a watchman under the city authorities, am justified in giving a blow both at the horse and rider if required. And all their work is praise and love, In the pure world of light above. Every mouth must be stopped; charge us no more so foolishly; examine your own creed, and see what it leads to. A WATCHMAN ON THE WALLS. Leicester, June 21, 1848. THE AWFUL DEATH OF A MERE PROFESSOR CONTRASTED BY THE Peaceful Departure of a Real Saint. (From the Life of the late Henry Fowler.) I said, you must confess that we are 'conceived in sin, and shapen in iniquity,' consequently, infants after the flesh are all born in sin; therefore they do not come into this world pure as the virgin snows, nor (as some affirm) like a sheet of writingpaper, for man to write on them just what he pleases. They are born in sin, and (Continued from page 142.) consequently cannnot go to heaven on the ground of their native innocency and WHILE I was at Birmingham, death made purity, neither on the ground of human or many vacancies among my hearers, and moral instruction; neither can they be some died with a well-grounded hope in saved by good works, they perform none; the sure mercies of David; and others neither is it possible for them to be saved doubtful. I shall select two characters, on your Arminian ground of free-will, for and make some remarks on them, which their mental powers are not opened or ex-may be read both with trembling and repanded to exercise their wills on religious subjects; their mental faculties have neither budded, blossomed, nor born visible fruits of righteousness. And on your joicing. One of these characters had been a manager of our chapel for a short time before I came to Birmingham. He was taken ill, Y |