ford Canning, Lord Aberdeen ends the correspondence with these words:'You have brought to a successful close a question of which the importance cannot be too highly rated.' Events will show the truth of these words.

"The Porte, even on the 14th of March, 1844, would have put off the European Powers with a statement, that the law did not admit of any change, but such measures as were possible should be taken. The ambassadors of the European Powers refused to receive this.

"At length, on the 21st of March, 1844, the question of religious execution was, as our ambassador observes, happily, and to all appearance, conclusively, settled. The concession has been obtained with great difficulty, and even to the last moment it required the firmness of resolution inspired by your Lordship's instructions to overcome the obstacles which were raised against us.'

"He enclosed in this letter the following

Official Declaration of the Sublime Porte, relinquishing the practice of Executions for Apostacy.

"(Translation.)

"It is the special and constant intention of his Highness the Sultan, that his cordial relations with the High Powers be preserved, and that a perfect reciprocal friendship be maintained, and increased.

"The Sublime Porte engages to take effectual measures to prevent henceforward the execution and putting to death of the Christian who is an apostate. March 21, 1844.'

"To this must be added the following Declaration of his Highness the Sultan to Sir Stratford Canning, at his audience on the 22nd of March, 1144. "Henceforward neither shall Christianity be insulted in my dominions, nor shall Christians be in any way persecuted for their religion.' "The date of the official declaration, March 21, is very remarkable, as being, in fact, the first day of Nisan, the first sacred month of the Jews. And this is the more remarkable, as it is connected with the termination of the remarkable date of 2300 years, which closed in 1843. The remarks on this date were printed by the author in April, 1839, as suggestions for the consideration of friends. They are given in this work, p. 221.

"It will be observed, that Ezra is very specific in stating the dates. B.C. 457. On the first day of the first month began he to go up from Babylon.' Ezra vii. 9. B.C. 456. And they made an end with all the men that had taken strange wives by the first day of the first month.' Ezra x. 17. The whole time of the return and restoration taking exactly a year.

"The prophecy of this period is in these words. Dan. viii. 13, 14. How long shall be the vision of the daily sacrifice, and of the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, unto two thousand and three hundred days; (or evening morning,) then shall the sanctuary be cleansed. (For the proof of this being a period of 2300 years, the reader is referred to Birks' Elements of Prophecy, pp. 356-363.)

"Ezra's commission for the restoration of the sacrifice, (Ezra vii. 15; viii. 35,) was 457 years before Christ. The period of a year was occupied in his return, and the cleansing of the sanctuary, that is to 456 B.c. (Ezra vii. 9; x. 17.) The restoration of sacrifice continued, with slight exceptions, to the destruction of Jerusalem by the Romans, since which Jerusalem has been trodden down of the Gentiles, to the period of March 21, 1844; this period, according to the Jewish year, ending March 20, 1844, makes 2300 years; and on the 1st of Nisan, 1844, the power of the Mahomedans to persecute Christianity passed away, and liberty is given for Christian worship, the true cleansing of the sanctuary. This is the more remarkable also, as this is the 1260th year of the Hegira, (the date fixed by the Mahomedan Antichrist as the rise of this branch of the apostacy,) and so the closing year in Mahomedanism of that remarkable prophetical period, 1260 years. In a letter from

Tangiers, dated June 20, 1844, given in the public journals, speaking of the difficulties besetting the kingdom of Morocco, it is stated, It seems that the Moors have always had forebodings of this year. For a long time they have been exhorting each other to beware of 1260, (that is of the Hegira,) which, according to our reckoning, is the present year.'

"It was a common remark in Egypt in 1839, The spirit of the Arab is gone.' Events in Sidon, Acre, Persia, India, Affghanistan, Bokhara, Algiers, illustrate the same view.

"Another material point connected with this event is the passing away of the Turkish Woe. It is the general voice of Christian interpreters, that the sixth angel sounding the second Woe Trumpet, describes the Turkish Woe. We have in this event a most remarkable feature of the ending of that Woe. The importance of this fact will be seen by the prophecy, Rev. xi. 14—18. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord and his Christ, and he shall reign for ever;' and immediately associated with this is the coming of God's wrath, and the time of the dead that they should be judged. We are therefore clearly on the verge of these great events."—(pp. 387–394.)

Mr. Bickersteth has also given a chapter on the interpretation of the Apocalypse, in which Mr. Elliott's valuable work is noticed at some length.

TO THE EDITOR OF THE CHURCHMAN'S MONTHLY REVIEW.

SIR,-I was not aware, till the day before yesterday, that you had done "The Key to Modern Controversy" the honour to notice it in your Review. For I now read so little, and remember less, that I know very little what is going on in the world. I perceive that some pains are taken in the Review of the subject generally; but as you have gathered together four or five publications on the same subject, it was hardly to be expected that each could meet with all the attention which their respective writers might consider desirable.

You have indeed admitted that "The Key" has pursued a method "peculiar to itself." Well, my dear Sir, was not that needed? What is the use of adding to the number of publications, even on an important subject, unless we have elicited some views respecting it quite out of the common mystified and perplexed way under which it has been modernly treated? I have been a student of "Baptismal Regeneration" more than half a century. And I have been a writer upon it nearly thirty years. And since Dr. Pusey's Tracts on this point have been made public,

I have never, for any length of time, been diverted from applying my feeble powers in the inquiry and development of the subject. I am not a man of superior learning, or of great historical research; but I found it necessary to test, by my own examination, the correctness or incorrectness of the Doctor's assertion, that his interpretation of John iii. 5, has been held from the apostles' days, by all the Christian church for "fourteen hundred years.' But when I found his Catena did not even reach the apostles' time by some centuries, I began anew to examine into the truth, as well as into the facts of the case. And after so many years' attention to all parts of this subject, I hope it may well screen me from the charge of vanity, if I suppose that I have found "The Key" which unlocks the mysteries of it.

You, Sir, have arranged on the "one hand" nearly half a score arguments for Baptismal Regeneration. And on the "other hand" you have also marshalled as many against it. And these arguments being chiefly derived from our church or the scriptures, exhibit the unnatural and destructive character of a "house divided against itself." Thus it must needs follow that, according to men's predilections, they will be, as they long have been, arrayed army against army, among the professed believers in the bible, and among the advocates of the Established Church. This, Sir, I have long discovered and lamented, and therefore after many prayers and (shall I say?) tears, I became fully assured that there was, somewhere, a Body to which these warriors on the " one hand" and "on the other" might unite; and I found that "The Key "that Body" is the "Church of Christ." "" was expressly written to prove this truth-a truth as plain as noon-day, both in the scripture and the Church of England. The nineteenth article expresses this, and the scriptures certainly imply it, Acts ii.

47, 48.

You have, I acknowledge, given out this as a truth in some propositions from the Key. But I do not perceive that you have shown any proof of this, or any exemplification of its utility and sufficiency. The reader of your Review cannot readily perceive how the arguments for and against baptismal regeneration can both be true; and yet under different circumstances, unfolded in the Key, they certainly are so.

It will thus appear that both parties have entirely mistaken the nature and office of baptism.

1. Baptism, on full examination, will be found to have no appointment whatever, in scripture, for the attainment of spiritual regeneration, or of that change of nature, by whatever name it be called, which is necessary to, and which makes the soul of sinful man meet for heaven, but

2. It will be found that baptism, with this spiritual regeneration, is necessary to the Church of Christ, and that both these are in scripture spoken of as the being "born,"—" born of waterborn of the Spirit," to "enter into the kingdom of God."

I cannot, therefore, coincide with those who would evade or modify those scriptures which seem most directly not only to speak of baptism but of its necessity; nor with those who would apply those scriptures to the attainment of spiritual regeneration. When men "believe," they are "born of God." John i. 12—15. This cannot be fairly contradicted. But that these believers must be baptized in order to join that "saved" body of Christ,the Church of God,-is also true. John iii. 5, Mark xvi. 16, Titus iii. 5, 1 Peter iii. 21, and Acts v. 14, and xi. 24. Thus we have a body to which baptism is necessary, and for whose sake alone it was appointed. appointed. Eph. iii. 3-5, "There is one body-one Lord, one faith, one baptism." And 1 Cor. xii. 13, "By one spirit we are all baptized into one body."

This, Mr. Editor, is the system by which all "mist" and mysticism are removed. O how I do wish that you gentlemen who have so much influence in guiding the views of mankind would study this matter as I have done! But it would only take you as many hours as it has taken me years. Then you would see that Dr. Pusey's chief corner-stone, John iii. 5, "water and the Spirit" of both which every regular and true member of "Christ's holy Catholic church" must "be born," does not belong to his building; neither can it be squared to suit any building but the "true church of God," which is constructed of "water and the Spirit," being born of each. It also gives every text of scripture its due weight and importance. It has no need to evade any text; they, all and every one, literally apply.

This system clearly agrees with the prayer-book-with every part of it, and the homilies too. It embraces the whole, collects as well as offices, and offices as well as articles. See, my dear Sir, it does not consist of TWO REGENERATIONS; no, but of one spiritual heavenly birth in two situations: one which brings the soul to Christ and forms it after his likeness, the other which joins this renewed mind with Christ in his church, and thus "confesses him before men."

Yours truly,

12th Dec. 1844.

G. BUGG.

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