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ation, for he every day saw the public proofs of it in the streets of Moscow, where the people fall on their knees and adore the sacrament in prostration when it is carriedto the sick-and he says that their doctrine is so well known that no one who is in the least acquainted with Muscovy, could have a moment's doubt upon the subject.

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I wished to inform you accurately who this Archbishop was, as I have no doubt but that some Calvinists have informed Mr. Claude of the existence of this document and that the author was a suspicious character in consequence of his having been educated at Rome, and taking out gree in Padua, and hence that his testimoy should be rejected as having been educated amongst us. Nothing can be more weak than this evasion; and nothing can have less the appearance of collusion than the production of a document in our favour brought from Muscovy through the agency of a Prime Minister of Sweden and obtained by another Swedish Lutheran. But all kind of tricks are lawful in the eyes of those people to beat off evidence. The very place of date of the document proves the respectability of the writer, for it shews that he is lodged in the very palace of the Grand Duke who is called John Alexiovitz which is the reason that the document is dated ex Alexeo Musco. The testimony of Seigneur Moldave is exactly the same, and this accurate agreement between two men who write, the one at Stockholm and the other at Moscow, shews that the Greek church is all through of the same opinion.

The Council which has been held in Muscovy has confirmed the deposition of the Patriarch, who was accussed of abominable vices, and of having involved his country in a war with Poland and Sweden. It has also determined against the heresy which he was beginning to establish against the respect due to images. They of the new sect not wishing to permit any except to the Crucifix, and to images of the Blessed Virgin and Saint Nicholas.

Here is the information which I have in. my power to give you regarding the questions you have asked. I know no more of the Russian Religión Bot. I think

there

there is enough in this to shew the inaccuracy of Mr. Claude.*I Salute you with all humility, and am with my whole heart,

Yours, &c.

POMPONNE, &.

The Document to which this letter refers is extremeby long, and is dated 8th of November, 1666, and signs ed by PAISIUS LIGARIDIUS CHIUS, Meuopolitan of Gaza under Jerusalem. Probably at a future period it will be given in some Numbers of the Repertory. The substance of it is a complete declaration of the Doctrine of Transubstantiation, and very long proofs and quotations to shew that it always was the doctrine of the Greek Church, and that it was received from the Apostles and contained in the Scripture. The declaratory part begins with the following words-"We cons fess and we believe that the bread and wine are most truly changed and converted into the body and blood of Jesus Christ, upon the altar, by a secret pow er which exceedeth all human expression: and this is what the holy Fathers of the Eastern Church usually mean by the words --- μεταποίησις μελαςοιχέωσις,

After dilating much upon the doctrine and adducing many proofs he condemns the errors of the Lutherans and that of the Sacramentarians; by shewing their contradiction to this faith and their dissent from every age and every nation in which Christianity was known.

Hence (he writes) it is clear that we do NOT allow of IMPANATION, which has had its origin only in this iron age. We do NOT allow of either a figurative, symbolic or typical presence: but we profess to believe a rcal transubstantiation, and both Greeks and Latins are united in our belief upon this point. It no one then hesitate to believe what is uniformly believed and firmly held in Spain, in France, in Hungary, in Poland in Muscovy, in Germany, in Ethiopia, &c.&c. &c.

Aud again, There is neither bread nor wine in this divine banquet, they are Corp ral and usual food. But

Mr. Claude was a famous Calvinist Minister in France, who in his arguments against Transubstantiation, asserted that the Muscovite Church did not believe the doctrine.

Here we have NOTHING BUT the body and the blood of Jesus Christ, neither are they there wiTH the bread, but absolutely WITHOUT the bread. The entire substance of the bread is changed into the body of our Lord, and the entire substance of the wine is changed into the blood of our Lord, so that there remains not even one indivisible particle of either bread or wi

"This is (he says) the doctrine of hisOrthodox church that is the Eastern" and it is fo lowed by that of the west." This is the answer given to a Lutheran who be lieved impanation-that is, that the body and blood of Christ were received together with the substance of the bread and wine. Where did the Eastern and the Western Church receive the doctrine of transubstantiation? It is a notorious fact that no other doctrine was known a the time of the broaching of the Sacramentarian heresy. Where then was the doctrine of Christ? When was it lost? Who introduced the change? When or where did the doc trine of transubstantiation originate? Or let some previous period be pointed out to us when it was not the universal doctrine of every christian assembly in the universe-This is the test of truth.-It was always the Doce trine of Christians.

EXTRACT FROM

THE BEAUTIES OF CHRISTIANITY.
By Francis Augustus Chateaubriand.

On the Sacrament of Extreme Unction.

It is at the sight of this tomb, the silent porch of another world that Christianity spreads before us all her subAmity Although the greater number of ancient Religi ons have hallowed the ashes of the dead, still no one of them contemplated a preparation of the soul for those undiscovered shores, whence nobody returns.

Come, behold the finest exhibition which the world is able to afford,-Come-witness the death of one of the faithful This man is no longer a child of the world→→→ His country has no longer a claim upon him-The bonds between him and society are now broken for ever. His reckoning

reckoning by time is at an end, he begins to date from the
great epoch of Eternity. A Priest is seated near his pillow.
He consoles him. The sacred minister of religion converses
with the dying man upon the immortality of his soul-
and the sublime science which all antiquity was enabled
to exhibit but once, and that at the death of the very
greatest of her Philosophers, is every day renewed at
the wretched bed side of the meanest dying Christian.
The last moment is arrived a Sacrament has opened
for this just one the gates of this world-now a Sacra
ment is about to close them, Religion has rocked him in
the cradle of life. Her soothing strains and her maternal
hand will again compose him to sleep in the cradle of
Death. She prepares another Baptism for his second
birth, but the matter which she now selects is not water. It
is oil, the emblem of celestial incorruptibility. This eman-
cipating Sacrament gradually breaks the ties which bound
the Christian to the earth. The soul half escaped from
the body now scarcely animates his countenance she al-
ready hears the concerts of the Seraphim. Just now she is
ready to fly far from this world towards thiose regions, whi-
ther the sweet Hope of futurity invites this daughter of vir-
tue and of Death.-Meantime the Angel of peace slowly
"moving towards this just man, with his golden wand, touch-
es his weary eyes and gently closes them to this nether
light. He dies and his last sigh' has not been heard.
He is dead, and long after the moment that he ceased to
exist, his friends stand in silence round his bed, because
this Christian has died with such serenity that they think
he is as yet but asleep.

ON THE VETO..

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Ireland has now during nearly 1400 years preserved the Roman Catholic Faith, and for upwards of 600 years of that period she has either been embroiled with England or united to her, and for the last 250 years it may said that they have differed in their Religion. Previously they had the same faith. The English always have looked upon the inhabitants of this country with distrust and jealousy and have uniformly assumed a right to

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dictate to them: hence when their Religion was the same
they continually differed. The English seeking precedence
The Irish endeavouring to preserve their equality. If
Ireland was unanimous no English party could usurp
the
rights of the people; and hence the policy of England has
'been, when she could not quietly rule according to her
fancy, to create division, and by means of party spirit to
keep the Irish disunited and weak, and by causing the
various divisions to spend their strength and fury against
each other to govern the entire as she thought proper aud
not as they thought right. Or to receive one party in fa-
vour, and by granting to it a few privileges to make it an
instrument for the degradation of the rest, and thus by a
trifling sacrifice to the few, to resist the claims of the many;
at the same time that she appeared only to acq iesce in
the demands of the people by doing what she had private-
ly tanght her partizans openly to seek.

When the people of England thought fit to desert that creed which has been communicated to them through their predecessors by the Apostles. When in obedience to the dictates of a voluptuous and unprincipled court they chose to dogmatise and set up a semblance of that Church which they had left-they called upon the Irish to follow their steps. But the disciples of St. Patrick chose rather to seek the way to Heaven by the road in which all those had walked, of whose conduct the Almighty bad approved rather than leaving this beaten way to accompany the English into a path which had only been discovered by the impiety of disappointed lust, of proud ambition, and of unprincipled avarice Their preachers were sent over however to this country; and they were put in possession of those Churches and livings which had been ́ hitherto in the possession of Catholics. Concluding that by the disposal of the state the condition upon which the temporal property was to be obtained excluded the Catholic, and that he lost the right which he had possessed; the Catholic had then paid the forfeit for his Religion he gave his property in exchange, and the purchase was made, he had paid his price and ought to have enjoyed what he had given his property to save. And having once paid the price for his Religion he ought to have the andisturbed posssesion ever after.

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