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Composd and Publiihd by
Order of the C ZA R:
/
To which is Annexd, a
S h o r t A C C O U N T
O F T E
Ch u r c h - G o v er n men t
' %
I
A N D
C E R E M O N I E S
t
O F T H E
I
M O S C O V I T E S .
Adornd with C U T S .
BGJ semsGmsassmse^&sssfG^^
The S e c o n d E d i t i o n .
L O N D O N :
inted for W. M e a d o \v s, at the Angel,
Cornhill, M dccxxv. Price i i . 6d,
T o the Right Honourable
Knt.
%
Lord Chief J u s t i c e of the
CmmoYhPleas,
A N D
S p e a k e r to the Houfe
of LORDS.
E fl rfl : E di ti on of the
Ruffian C a t e c h i s m ha
v i n g been all fol d off, I
thi n k i t m y D u ty to ac
qu ai n t the P u b l i ck that i t is to Y ou r
A z L ord-
( w )
L ordi hi p the Englifi R eader i s ob l i gd
for thi s l i ttl e T reati i : For ti s you , m y
L ord, that en cou ragd m e to p u t i t i n
an Englifi D rei s, p refu m i n g, as I hu m
b l y con cei ve, that a C atechi i fn c om
posd by the Order of the Czar m u ft
bear i n every P age fom e Sem b l an ce of
hi s exten i i ve G en i u s, an d be as di ffe
ren t from m oft other W ri ti n gs defi sn d
o o
for the I n ftru & i on of Y ou th, as hi s
Schem es of P ol i ti ck s have been from
;
Obedient Servant $
Jenkin Tho. Philipps.
A D V E R T I S E M E N T
T O T H E
A
E ST any Expreffions in this Eng-
Tranflation might give offence,
becaufe, in the Expofition of the Se
cond Commandment, Image -Wor-
ihip, with fome Reftriction, is allowd,
I Beggd the Favour of an eminent
Prelate to perufe it before I fent it to the Prefs, who
direfted me to iignify in the Preface, that this Opi
nion is to be rejected, as it certainly is,, becaufe all
the Heathens, both antient and modern, might
iexcufe themfelvcs from the Sin of Idolatry by the
fame Way of arguing 5for they all allow that there
is but one fupreme Being, and that their nominal
Gods were but as fo many Vicegerents, fupcrin-
tending the Affairs of the World 3 and that their
Idols of Stone or Wood were only commemorating
Helps to Devotion, as may be gathered from St.
Augufiins Book of the City of God, Arvchins, Mi-
minus Felix, primitive Fathers, and from many mo
dern Accounts of the Keath
wi l o in tile lit
n
i
Yet
vm ]
Yet they, as well as the J em for their worfhip-
Nations under the Dominion of the Czar in Sibe
ria, and in the Kingdom of Jfiracan, that have
no Image-Worihip among them, and are grievous
ly offended with thG^Mofiovites, who ufe them in
their Houfes and Churches : And thefe poor Hea
thens were very kind to the Swedijb Officers, who
were for many Years Prifqners among them 3 and
obferving thefe Gentlemen never bowed, as the
Ruffians did, to Crucifixes and Images, judged
from thence that they were of their Religion. Th
Swedifi Officer who gave me this Information was
of opinion, that thefe Heathens might eafily be !
pejrfuaded to embrace Chriftianity, i f they were
converfant with Proteftants.
The Treatife of the Ruffian Church Govern
ment and Ceremonies hereunto annexd, is com
pild out of feveral modern Authors, writ in diffe
rent Languages on this Subjeft, and from the beft
Accounts I could have from Gentlemen who livd
many Years in the Czar's Dominions.
Weftminfter,
Nov.**. 172.3*
T he A U T H O R s
C
' all pious Parents, Guardians, Tutors*'
and Matters, who have the Gare and
Infpeftion bf Youth.
Ch r i st i a n R ad h r ,
I
H well-being of in all the feveral
Stages of Life, i f morally mfider d, de-
pnds on Education ; fory Train up a
Child in the Way that he ihould go*'
and when he is old he will not depart
from it. I f his Mind is early feafon d with the Fear
of God, which is the Beginning of Wifdom, there is
Reafon to hope that he mil prove virtuous in riper
Tears ; but i f this is negleEled} the whole courfe of
his Life, in all likelihood, will be anfwerable to his
Education, irregular and vicious. And this is not
only true of particular Perfons, but of Nations and
Kingdoms.
For Man being naturally inclined to Vice, and the
Imaginations of his Heart being evil continually, *tis
morally impoffible but that he mufl prove debauchd and
wicked, i f good Education is not calld in to affift againfi
the Power of Original Corruption, and the Influence of
Cuflom and wicked Practices. The Apofile empha
tically exprejfes it, Evil Communications corrupt
good Manners, i Cor. xv. And the Son of Syracli
tells us, He that touches Pitch ihall be polluted
il thereby j
X
thereby ; Qmk He that xonverfes with a proud
Man, will become like unto him. In fine, what
4 ,. y
Education of Youth ?
How much this is wanting in Ruffia, is too
dent, Ft many, tho* otherwife good and
fin
VI -
of
of Si
.
fay
and Mother; but who are meant by Father and
Mother3 and what is properly fignifyd by Honour,
lofs. In like manner, they know
Commandment fay.
underfiand the perfeB Meaning
of that Precept ? Who is the Man
Crime to circumvent another in buy
to conceal "Things found, buy
ind felling ;
.ds,'0r tak't
thefe are fo
/ I I ^
Spccies of flealing. The fame Obfe
good with regard to all the Commandments.
What care then can fuch Men take of the Edu
cation oj their Children, who themfelves live in fuch
Darknefs and Ignorance, that they know nothing of
the Laid of God, but place all Religion in external
and bodily Exercifes ;
f Gcdy which confifi
Lord J cJ w Chrifl, and keeping his Commandments in
Live and religious Fear.
Sums are of Opinion, fZwi the befl Education we
can befhw upon our Childreny would be to teach them
to read and write; but this' is evidently falfe : for
what will it avail to read and not underfiand, or to write,
vJ.iih :c}:d;a e,; voihing to make us better Men. Bui
hi w
I'jOVJ many are there amongfl us wholly ignorant of
Meaning of the ten Commandments, of the Creed,
the Lords-Prayer. And their Reading is fo far ft
eficial to
ilinwriti.
nd falfify
J J J
-Lampoons and Pafquils, forging of
g Contracts, to the Prejudice of o-
ig falfe Doctrines, which they flu-
i
u o I J
iflians. But it would be endhfs
s Inconveniences flowing from hi
fe Schif1
at ion of Children
% L 1. J
conflfl ? This Queflion is anfwerd by the Royal Pro
phet, in Pfal. cxix. 9.
It is therefore in the Word of God only we mufl
feekfor God'S Will; and this we mufl
c
of Touth, i f we PurPofe
them a pious Education ; and this in a more parti
cular manner is the Duty of all religious Parents, -
tors, and Guardians, and all fuck as are charged with
the bringing up of Chriflian Children, Deut. vi.
But Parents, &c. becaufe of their own Ignorance and
Incapacity, not being able to comply with this great
V/
;pofit
?ffary to publifi)
^ ^ ^
Creed, and ten Commandments ; for the Boohs publijped
already on this Subject, are wrote in the old Sclavo-
nian Language, and not in the vulgar Moicovitc
Dial eel, and therefore of little or no Service to the
Ruffian Tenth. Wherefore, in order to fupply this great
Defel, our gracious Sovereign Lord, Peter I. having
at heart the fpiritual Welfare of his People, conjider\i
very jsriov.fh how fome fettled Method of infhuciing
Touth might he introduced into all Riiihn, and GW
was grao::Q\ pkufed to bh js his pioui hn^iicn.i>by
xii
infpirhig his Majefly with this Refolution of publifhing
a perfpicuous and fh n't Expofition of the Lords Prayer,
Creed and ten Commandments, with dn A B C Book
thereto prefixed; that while the Children lern to fpll
and read) they may not only f pend their time in getting
Pfahns without Book, but may learn by Heart thof
fhort Expofitions, after which they may commit to Me
mory Prayers or Pfahns with'Underflandingi andthere-
fore, by the exprefs Order of his Imperial Majefly, we
have publifoed this fmall T*reatife, wherein Children
may know the Will of the Lord, and be accuflomed to
fear himfrbm their mcfl tender Years.
Therefore, be it known to all you who have the Care
of the Education of Youth that you are inexcufable in
eforth fail
f l
qitired to caufe your Children to be infiruiled out of ;
Book, and, to examine them yourJelves, to fee i f they,
derfland the feveral Articles of the Creed, and the .
iitions of the Lords Prayer. You are further obligei
fee that they lead holy Lives, conformable to the L
of God] and if they have fail'd in their Duty,
tiuift fliew them a gain ft which of Gods Commandme
they have tranfgicjsd, and give them fatherly Cor
clions when it is neceffary ; which i f you faithf
l x
10
i
o a ____________________
% #fc
T H E
Ruffian C a t ec h i s m .
Of the La<w of GOV, as contained in the
T e n C o m m a n d m e n t s .
O. frl3=l i l s i ^ H A T is the Law of G O D ?
A. The Law of God is his
Commands deliverd to Men
by the Hands of 'Mofes, and
exprefsd in the Ten Com
mandments ; whereby every
one may know what is agree
able to the Will of God, in order to put it in
Practice ; and to avoid what is difagreeabl to th
Divine Wilh
0. Which are the Ten Commandments?
A. They are as follow.
B
1 CJOU
t *
i. Cjat t fijait jase no otijei* j bue
i l tiDljou fljalt not tiiaiic t o tjp fcf anp
graaen Smage, no? tlje lt &ene& of any
tfjinn; tfjat iss ettijec itt $eafeen abo&e, no? in
tlje eat t lj beneatij, no? fit tlje lat er unoer
tlje ait i) t Cijcu fljalt not p?ap t o t em,
no? fei'c tljem*
ni. Cijou fijait not tafte iijc aonme of t5e
Lo tljp oj in iiain*
i v . Kemembec t o Itecp ijoty tije Sabbat s
D a j i Daps fljalt tjou Bo all tljp
?&, but tlje efcentj Daj? 10tje abbatlj
of fjc ? tijp otu
v . wnot it t!)p int ljec nni ^ot fier, t ijat
tljp Oap0 mav tie long in tlje lanu
v i . Cijou fiait not M l
v u . Cijou fljalt not commit Sflttlterp.
v i n . Cijau flju not teal*
i x . Cijou fijait not bea? fafe OTitncfs? a--
garnit tljp l3eigjbou.
x . Cljau fljalt not coct tjp eig)boui?0
Ulit, tjou fijait not t owtljp $eigjbout i
otife, (1102 IjiS (HttlagesO no? fjig SJjan*
^et &nnt , tto? Ins S0afo@>etiiant, no? jis
0 r , no? iji0 3fs, no? }ji0 T5eai!0, no? anp
t ijing t jat is? tljp Bet gljbout t f*
Q_. Do thefe Commandments want any Expli
cation ?
A. Yes ; becaufe of the Ignorance of the
common People, fuch Explication is highly nece-
flary ; and becaufe the Precept is ihort, though
very comprehenfive.
Qj Pray then explain the firft Precept, and
tell me what God commands therein ?
I t
[ 5 ]
A. I t is requird thereby that we do know and
own him to be the Uncreated, Eternal, Omni-
prefent, All-wife, Omnipotent, moil: Holy and
moil Merciful G O D ; and that we do put all
our Confidence in him, expe all good things
from him, fear and love him with all our Hearts,
and perform every good Work in Charity and
godly Fear. Further, God commands us in
this Precept to have no other Gods befides
him.
Q. What is it to have no other Gods; and
who are they that fin againft this Firfl Command
ment?
A. T o have other Gods, fignifies to conceive
unbecoming Notions of any Creature, and to at
tribute. to him any Perfection that is due only
to the Supream Being, or to love him, and put
the fame Confidence in him, as we do in God,
As,
1. Idolaters, who imagined to themfelves many
Gods, who, as fo many feveral Lords, had the
immediate Infpection over different Things , as
one was fuppofed to rule the Heavens, another
the Earth, a third over the Waters ; fome took
Care to furniih Men with Meat, and others pro
vided them with Drink ; fome were Gods of
War, and others of Peace, and many more fuck
like Fooleries.
2. Superflitious People among tis Cbriflians; who
attribute a Power of doing Good or Evil to
Perfons or Things, who are in Truth endued
with no fuch Faculties : As for Example, when
one Day is preferrd to another, for beginning
this or that Work, or that one Accident or Ad-
13 2 venture
venture is happier than another. Further, when
we give heed to Witches, Wizards,, and Inter
preters of Dreams. In a Word, all Old Womens
Fables, and Will-Worihip, which is not accord
ing to the Word of God, is Superftition.
3. All thofe are Tranfgrefl'ors of this Com
mandment, who rely too much oh their own or
others Power, or profperous Succeifes.
4. Thofe, who though they are not chargeable
with Idolatry, Superftition, or prefumptuous
Conceits of themfelves, yet either disbelieve the
Being of a God, as Atheifts 5 or deny his Provi
dence, and attribute every thing to fatal Necef-
fity, or Chance, and deny, that there (hall be any
future Reward or Puniihment, becaufe there is no
other Life after this : Thefe Men are commonly
called Epicureans, from one Epicurus, who for
merly maintained thefe Herefies amongft the
Grecians.
0. What is forbidden in the Second Command
ment ?
A. Idolatry.
Qj What is Idolatry ?
A. Idolatry is giving Divine Worfhip to any
Image, or the Likenefs of any thing that is ill
Heaven, in Earth, or in the Water under the
Earth ; that is, when one approaches fuch an
Image in the Humility of his Heart, and fears
it, puts his Confidence in it, as having in it felf
invifible Virtue or Efficacy : Thus the Old Hea
thens worfhipM Images, which the Chriftians do
ufually, by way of Contempt, call Idols.
Q_. What (hall we fay of Images ufed by Chri
ftians?
A. Thefe
4
[ ] .
A. Thefe are not I dols; for they were not
introduced in order to be worfhipd, but to bring
to our Remembrance the Works of God ; nei
ther is the Refpe paid to them to be efteemed
Idolatry, while it cannot be called Divine Wor
ship, fuch as that formerly preached in. Greece^
and mentioned in the Seventh General Council,
which forbids to put our Confidence in them, or
to worihip them in Spirit and in Truth, as we
do the Supream God; thoJ it allows a civil Re-
fpeft, fuch as Embracing or Kiffing, to be paid
to the Images of Chrift, or the Saints, direct
ing the Devotion to God only when thou bowefc
before the Images.
Qj Who are the Tranfgreffors of this Secotid
Commandment?
I believe that our Lord and Redeemer J e-
su s C h r i s t , will appear in excellent Majefty
in the End of the World, to judge the Quick
and the Dead, and to render all thofe, who
are truly penitent to the End, partakers of
his everlafting Kingdom; but thofe who con
tinue and die in their Rebellion and Unbelief,
{hall be damned to everlafting Torments ; and
becaufe his Kingdom is to have no end, the
Joys and Pleafures of the Righteous, and the
Pains and Sorrows of the Wicked, ihall be
endlefs alio.
1
3i ieitc l c fit ti}c ij off, fofj o q u tc fc -
net!) nil t ijinffg, aiiD piocec&etlj ft cm tije
irnt ijcr, to toijom luitij tije JFntOec anti tije
0rm, is ' mzall honour anti p?at fe, of Urtjam
tije Piopijetgi ijaue fo^tolU
I likewife believe in the Holy .Gh o st , and
put all my Confidence in Him, and do con-
fefs that he is not a miniftring Spirit only,
but of the fame EiTence with the Father,
from whom he proceeded before all Times,
and to ivh.om with the Father and Son, one
God, is due all Worihip, Honour and' Glory.
I believe that this lame Holy Spirit has
L S J
have tranfmitted to us by Writing, was not
written by their own private Judgment and
Motion, but by the Infpiration of the Holy
Spirit of God ; and therefore I believe all that
is written in the Old and New-Teftament,
as infpired Writings, and as a perfeft infalli
ble Rule both of Faith and Practice.
3?n tije Catjotcfc ana 8paffoicft
C ij u fc ) ,
nd Confia
' '
done in purfuance of Marriage Articles b-
fs Ann, Sifter to Baft-
tinus, PorpUrogenetus, .the
_______ 4 5of Confiantinople. The
Ruffians have onftantly .adhered to the Greek
Church ever fince, and would never acknow
ledge th Jurifdiion of the Latin Church,
ufurped by the Pope of Rome.
I t follows from thefe Premifes, that the.Of-
. * '
ficers and Ecclefiaftical. Dignities are as many
in Number, ,and the fame in a manner, both
in Name and Degree, as tv ere in the Eafiern
Churches, when flourifhing. under their Gre
cian Emperors.
Their Patriarch, or chief Direct-
Patriarch. or in Matters of .Religion, until
Confiant
the Year 1518, was of theCity
^ 4 J , / f
rch of C/,70, becaufe being,driven by the Turk
from Confiantinop!t\ the Seat of the Eafiern Em
pire, he removed to that Ifland, arid there
placed his Patriarchal Refidencej fo that the
Emperors and Clergy of Rujfia,.where wont year
ly to fend him Prefents, and to acknowledge
a Spiritual kind of Homagfc and Subjection
due to him, and to that Church. But in the
Year abovementioned, the Patriarch of Confian-
tinople or Chto, called Hieroncmo, (being -banifhed,
as fome fay, by, the Tiirk ; or, as others do'
conjecture, depofed by the Greek.Clergy 5) came
to Mofmv, and perfuaded the Emperor, that
the Patriarchal See might, be tranilated thi
ther ; urging firft, that twas highly unrea-
ftnable that it ihould continue any longer un-
D 4 der
de!r fh Turkifo Yoke. And idly, becaufe th
'Kufjuiti Church was the only genuine Daitgh*-
tei of the Greek at that Time, holding th
fame Dodrine and Cereriionie's with it, th
reft being all fubjed to th Turk, and fallen a-
wfly from the ri ght. Profeflion. Wherei n the
crafty Greek, to; make. the better Market of
his, broken Ware, (hewed at large the' Ad
vantages artd Honour that would accrue to
the Empei'of and his Country, by having the
Patriarchs Seat tranikted into the chief City
and Seat of his Empire. As for the Right
of tranflating the fame, and appointing his
Succeifor, he made no doubt of it, but that
it pertained wholly to himfelf.
Hereupon ' the Emperor and his Councir,
with.'the principal of his Clergy affembled at
Mtfavj, where it wits refolved, that the Metro
politan of Mofcd ihoitld be declared Patriarch
% $
of th whole Greek Church, and have the
fame Authority and Jurifdidion that pertain
ed before to the Patriarch of Confiantinople or
Scla ; and. that it might be done with more
Order and Solemnity, the 25th of ^anumy,
1588, the Grek Patriarch, accompanied by the
Ruffian Clergy, . went to the Greek Church of
Prechefi'e, or our undefiled Lady, within the
Emperors Palace, (having firft walked in Pro-
ceilion through the City, and bleffed the Peo
ple with his two Fingers) where he made an
Harangue and delivered his Refignation in
Writing, and fo laid down his Patriarchal
Staff, which was prefntly received by the
Metropolitan of , with divers other Ce
remonies
40 .
^ 4
9
remonies then ufed in the Inauguration of this
new Patriarch. And the fubtile Greek) load
ed with great Frefents from the Emperor and
the Clergy, retired into Poland. I t is very
probable, this was defignedly intended, to
caufe a Schiftn between the Ruffian and Greek
Churches, but the Projeft proved abortive.
For, notwithstanding this new Patriarch of
Mofcow, the Greeks continued to ehoofe their
own, and both Churches are ftri&ly united
as before. From this Time to 1700, they rec
kon eleven Patriarchs of Mofcow.
I . Jofi.
2. Gerfliogen.
3. Ignatius, W hom , however, foti i e
will not reckon among
the others, he having
been a Roman-Catholicht
in the Time of Pfeudo-
Demetrius.
4. Philaretus.
5
6 . Jofitt.
7. Nicen.
5 . Jofaff.
p. Piflerirn.
j o . yoakhn.
11. Adrian.
After whom none has been chofen ; the pr-
lent Emperor, as Head of the Church, ta
king the chief Government thereof into his
Hands. Who Itkewife, on iome folemn
Occa-
[ 4 ]
Qccafions, a els publickly in. the Church in his
patriarchal Capacity : For the former Patriarchs
being next to the Czar in Power and Authority,
and Lords Paramount in the Dii'eftion of
w +
Mens Confcienees, and being alfo very often
one of the Emperors Brothers., or fome near
Relation, and by their Office being obliged
to refide in the Capital of the Empire, they
ufed to plot againft their Sovereign in his Ab-
fence, or underhand favoured foreign Enemies ;
which Inconvenience his Czarifi) Majefty refolvd
to remove^ by this great Specimen of human
Prudence, viz. not contenting himfelf with the
empty Title of Head of the Church, he re-
folved to exercife the Ecclefiaftical Dignity iti
Peribn, and, in that Capacity, about eight
Years ago, gav this remarkable * Charge to
his Clergy.
4P
<C
( C
a
a
(c
CL
Cc
cc His Czarifi.) Majeftys Ordr to the high il
l umi nated^, Metropolitan of Novogorcd and
IVdiki Luki.
His great Czarifi Majefty has iiTued a fpe-
cinl Order to fend to von, th Archireis,
^ J /
(Archbifnops) the Copy of the Promife made
by the Archirejts of Afiracnn and Wokgda, on
their Prefentation at Petersburg, to th end
you, ihe other Archirejs3do inviolably con
form thereto in every Particular.
<e And the high illuminated Job, Metropo
litan of; Novogorcd and We/iki Lukiy is hereby
* See prefin! State of RuiTia, p, 1 7 4 ,
IH injoined to obferve the faid high Order as a
j general Rule in all Cafes ; in purfuance where-
of, we Archireje's have promifed the fame, ac-
| <c cording to theSenfe of the Holy Scriptures,
and the Canons of Councils, for the bet-
; ter ruling of the Flock, and the Benefit o
:: " Souls, 'viz,.
ij i . I promife, that I will not exeommii-
nicate, nor exclude from the Sacraments of
; the Church, any Perfon, either for himfelf,
or with his whole Family, out of private
I Paffion, or on account of any Differences what-
foever, that he may happen to have with
me, or any who are fubordinate to me ;
i f<purfuant to the 4th Canon of the 7th Ge-
neral Council, and the 134th Canon of the
c Council of Carthage, hem, purfuant to the
<: 39th Law of the * Emperor juftinian ; unlefe
fuch Perfon appears to be a notorious O f-
[ fender and Tranfgreifor of Gods Command-
!.*" ments, or an Heretick againft the Church#
; and has firft been thrice admonifhed, with-
I out humbling or amending ; however, I will
excommunicate and fever him from the Church
only for his own Perfon, and not with his
whole Family.
cc 2. That I will deal with thofe who oppofe
i- the holy Church with Judgment, in a re-
gular Way, and with Meeknefs, purfuant
to the Doftrine of Paul the Apoftle, That a
Servant of the Lord muft not ftrive, ht be gentle
!____ [ 45 ]
unto
Cl
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all Men, apt to teach,- not angry. That I
will reprove all Oppofers with Meeknefs,
that God in time' may bring them to Re
pentance and Acknowledgment of the Truth,
according to the 66th Canon of the Synod
of Carthage.
3. That I will keep the Monks together,
according to the Canons and Rules prefcribd
to them, and will not permit them to run
out of. their own.into other Monafteries, nor
to enter into fccular Houfes, unlefs upon
prefflng Occafions, and for the good of their
Friends, with myfpecial Knowledge and
Confent in Writing, if they (hall defire it ;
purfuant to the 4th and i i th Canons of the
fourth general Council.
4. That I will not build any new Church
my felf without neceffity, nor allow others to
do it, that the fame may not happen after
wards to be left unfinifhed ; purfuant to the
84th Canon of the particular Synod of Car
thage, and the 27th Law of Jufiinian,
5. That I will not make many Priefis,
tc Deacons, or other Church-Officers, without
<c due Neceffity, or fur filthy Lucre fake ; but
for the fake of the feedipg of the Flock,
<c and for the Advantage of the holy Church ;
purfuant to the 6th Canon of the fourth ge-
neral Council.
6. Moreover, I promife, that I will vifit
ct the Diocefe committed to my Charge every
Year, i f poiiiblc, or at Icaft every third or
fourth ^ear, my felf, and in Perfon, fo as
the Apoftics di d, and have i nfpefti on there-
i: of
44
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of, not for Lucre, Fame, or Honour fake ;
but after, an Apoftolick Manner, and in the
Lord, to the end the Faithful may remain in
t Faith, and in Praftice of good Works: Par-
ricularly, I will be careful in obferving, in-
ftru&ing, and correcting the Priefts, that
they do prevent Schilm, Superftition, and
Worfhip, contrary to Gods Command; and
11that no Shrines which are unknown, and
have not the Teftimony of the Church, be
honourd as facred Relicks and that they
caufe thofe Sorcerers, who feign .thenifelves
to be pofTeffed, and go about naked, or on-
ly in their Shires, to be carried before the
Judge of the Place, and be punifhed ; that
they do not countenance any fictitious and
" deceitful Works, carrying an Outfideof God-
linefs, be they performd by ecclefiaftical
or fecular Perfons ; that they do not fet up
the holy Images for Deities, nor afcribe to
them lying Miracles, which gave a Handle to
the Adverfaries of calumniating the Ortho
dox, but that they may honour them accor-
ding to the Senfe of the holy Orthodox Ca-
tholick Church.
7. That I will not intermeddle with any
worldly Affairs and Strife, except when there
appears open Injuftice ; in which Cafe I will
" firft ad mo ni In, and afterwards even make re-
port to his Czariflj Ma jelly, purfuant to
" the Doctrine of the Apoftle ; Support the
Weak.
There
f 4 * ]
There was formerly but one Me-
Metyopoli- tropolitan in all Ruffia, viz. of Mo-
tans. fcow; but this being erefted into a
Patriarch, four Metropolitans were
created, the one of Novogorod, the others of Ra
ft ove, of Cafan, and Sankyen : Their Office was
to receive of the Patriarch fuch Ecclefiaftical
Orders as he thought good, and deliver them j
to their refpeftive Archbiihops, befides thei
Ordering their own Diocefe.
Their Archbiihops are thofe of
Archhiftop. Kiow, Mofcow, Wolodomir, See. t heir!
Office is all one with the Metropo
litans, fave that they have an under Jurifdidioii, j
as Suffragans to the Metropolitans, and Supe
rior to the Bilhops.
Then follows their Uladifries, or
Bifiops. Bifhops, who are many in Num
ber, having each a very large Dio
cefe, as dividing the reft of the whole Empire
between them.
The Ecclefiaftical Jurifdiion
Ecclefiaftical of the Metropolitans, Archbi-
JuyijdiEiicn. fhps and Bifliops, is the fame in
a manner that is ufed by the
Clergy in other Parts of Chriftendom ; for be
fides their Authority over the Clergy, and or
dering fuch Matters as are meerly Ecclefia-
ffical, their Jurifdiion extendeth to all Te-
ftimentary Caufes, Matters of Marriage, and
Divorcements, fome Pleas of Injuries, &c.
To whichPurpofe alfo they have thei r Officials
or Commiilaries, (whom they call Bojaren Ula-
ditskcy) that are Lay-Men and Perfons of Qua
lity,
lity, who keep their Courts, and execute their,
Jurifdiion : And, befides their other Oppref-
fions over the Common People, tyrannize alio
over the inferior Clergy.
As for the Archbiihop or Bifhop himfelf, he
bears no fway in deciding thofe Caufs that
are brought into his Court; but i f he would
moderate any Matter, which he judges wrong,
he muft do it only by Intreaty with his Gentle
man Official: The Reafon is, becaufe thefe
Bojarskey, or Gentlemen Officials, are not ap
pointed by the Biihops, but by the Empero
himfelf, or his Council, and are to give an ac
count of their Doings to none but to them. I f
the Biihop can by Intreaty have the Choice of
his own Official, it is efteemed as a very great
Favour.
In a word, the Clergy of Ruffin, as well con
cerning their Lands and Revenues, as their
Authority and Jurifdiion, are altogether or
dered and over-ruled by the Emperor and his
Council.
They have alfo their Affiftants, or feveral
Councils of thir Priefts, who are of their Dio-
cefe, refiding within their Cathedral Cities, to
the Number of twenty four.
The Patriarchs yearly Revenue
out of his Lands, befides his other Revenues.
Fees, was about 3000 Ruhels or Du-
ws; the Metropolitans and Archbiihops 2500;
the Biihops, fome 1000, fome 800, &c.
Their Habit or Apparel, when
they appear in their Pantifiudibus Apparel.
011i'olemn Ocafions, is a ''.litre on
their
[ 47 ]
their Heads, after the Popifh Faihion, fet with
Pearl and precious Stones; a Cope on their
Backs made of fine Brocade, embroidered with
Pearl; and a Croiiers Staff in their Hands,
laid over with Plates of Silver double gilt, with
a Crofs or Shepherds Crook on the top. Their
ordinary Habit when they ride, or go abroad, I
is a black Hood on their Heads, that frequent- 1
ly hangeth down their Backs. Their upper]
Garment, which they call R:is, is a Gown of j
black Damask, with Lifts or Stripes of white I
Sattin laid upon it, every Stripe about two I
Fingers broad, and their Crofiers Staff carried j
before them. The People flock together from I
all Quarters to receive their Paternal Benedicti
on, which they perform with their two Forc-
Fingers, after a marvellous Manner.
The Election and Appointing of
Election of Eiihops, and the reft of. the Dig-
jBifiops. nified Clergy, belongeth wholly to
the Czar. They are always cho-
fen out of the Monafteries ; lb that there is
no Bifhop, Arehbifhop, or Metropolitan, but
hath been a Monk or Friar before. And for j
that ReafOn they are, and muft all be un
married Men ; for Monks vow perpetual Cha-
ftity. When the Emperor hath nominated
the Perfon, he is invefted in the Cathedral of
his Diocefe, with many Ceremonies. They
have alfo their Deans and Archdeacons. The
reft of the Clergy are the Archimandrites, who
govern the Convents of Monks, and the Igu*
moncs thofe of the Nuns. Next follow the
$
Popes and Proto-popes, being the fecuiar Priefe
anii
and Arc'n-Priefts. The Number of which infe-
riour Clergy and cloiftered Monks and Nuns is
exceeding great, and who are for the moft
part very illiterate and poor, living chiefly up
on the Benevolence of the Laity.
As for their Preaching, like as
in other Chriftian Countries, they Learning of
neither ufe it, nor indeed are capa- the Clergy.
ble of it, being utterly unlearned
both in the Scriptures and all other forts of
Knowledge; by confequence, the People being
fo indifferently inftrufted, live in grofs I gno
rance. Only their Manner is twice every Year,
( i. e. on New-Tears-Day and St. John Baptift )
to make an ordinary Speech to the People, e-
very Metropolitan, Arehbiihop, and Biftiop, in
his Cathedral Church, to this or the like ef
fect : That i f any bear Malice towards his
Neighbour, i f any entertain traiterons Thoughts
againft the Czar, let him beware of fuch wicked
Devices; i f any have not kept his Fails and
Vows, nor done his other Duties to the holy
Church, he muft be heartily forry for the like
Omiflions, &c, And this is a matter of Form
with them, utterd in fcarce more Words than
here fet down. Yet this is pronounced with
that Grace and Solemnity, in a Pulpit fet up
on purpofe for this one Aft, as i f he were to
preach over a whole Body of Divinity.
The Empcrour is always prefent at this
folemn Exhortation, and his prefent Czarifi
Majefty, ever fince he has fuppreiled the Pa
triarchal Dignity, has officiated himfelf on
E thefe
[ 49 J
thefe Feftivals, beginning the Tunes, and
reading the Epiftle before the high Altar.
font mile ex-
5
* expound any Parts
of Scripture in_ their
Churches, neither do
they preach, becaufe
they hold, that by
this Means Herefies
and erroneous Opini
ons in -regard to the
Faith, are publifhed
to the World. They
fay, that publick
Preaching, as it con
tains nothing but fub-
tle Queftions and fine
fpun Conclufions, is
the Source of all Er
rors. They declare
like wife, that plain
Precepts are more
proper to difpofe the
Mind and Soul of
plication de tout ce
quils lifent dans leurs
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nefs and a holy Life,
et
Mnuating the fame thing, lays this Truth be
fore us, aomoniihing us in thefe Words : I
befeech you, Brethren, in the Name of our
Lord J e s u s C h r i s t , that yefpeak the fame
ec thing, and that there be no Divifion among
st you To which Words, abounding with fo
much Charity, we ihall only add a very pious
Admonition of a more modern Greek, Tbeoria-
nus by Name, who after he had owned that the
confecrating of unleavend Bread and leavened
was equally holy, and that this was the Opinion
of all the Latins, he had heard, he then addref-
fes himfelf to the Greeks of his Communion, thus,
Firft of all, ive admoniihyou, that you be not
tentions, for we allow no fuch Praftices, nei
ther does the Church of God, but rather pur-
fue Peace with all Men, who embrace Chrift,
for he makes of two one ; and love the Latins
as Brethren, for they hold the true Faith.
We (hall conclude this Writing (which, by
reafon of the fudden Departure of his Czarijb
Majefty, was drawn up in much hafte) with in~
ceflant Prayers to Almighty God, who rules over
all, that as this Auguft Prince has, by raifing
the Luftre and Splendor of his Kingdom, obtain
ed fo great a Name, he may ftill more increafe his
Fame, by fubmitting his enlarged Empire to that
of the holy Catholic Religion, and thereby ex
tend far and near the Kingdom of Chrift, by whom
he reigns with fo much Glory and Honour.
That he may be another Cyrus (whom the Lord,
out of his abundant Mercy, took by his right
Hand, as tis faid by the Prophet) and an happy
Reftorer of his People to the Light of Truth, of
Con-
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Concord,and Peace, and breaking down the Wall
of Partition, may he remove all the Animofities
and Feuds that have lafted fo long between his
Church, and that cf Rome ; that at length there
be but one faithful People, as there is but one
Church, and one Religion. By fuch his pious
Endeavours to propagate the Faith, he will more
eminently furpafs the Fame of his Anceftors,
than by his other Heroic Exploits, and obtain a
fovereign Power equally awful by his own Vir
tue, as by the Majefty of his Scepter ; which
will then ftand moft firm and fafe, when he
fhall confecrate it for the lauciohle Maintaining
of the Caufe of God, as Gods Servant, and for
the Procuring of a happy Union, as a dutiful
Son of the Church,
At the Sorbonne, the 15th of June, 1717.
Lewis Herbert, Prieft, D.D.
Jacob Cbrifiopb. Braquet, &c. &c. &c.
W
E Francis Vivant Presb. and D.D. and Fel
low of the Parifian Faculty of the Sorbon~
ne, and Chancellor of the Church and Univerfity
of Paris, Canon of the fame Church, and Vicar
General of his Eminency the moft Reverend
D. D. Ai'chb. of Paris, Cardinal Noailes, Witnefs,
That the above-written explanatory Inftrument
or Deed of the Catholic Dorine, relating to
the Articles therein contained, is figned by the
Hands of thofe, whofe Names are under-writ
ten, and that they are all and everv one Priefts,
and Mafters and Doctors of the ficred Faculty of
I heology, and Members of the Sorbonne Society.
Whofe
[ 21 ]
imony may, and ought undoubtedly
jto be regarded and believed.
Given at Paris, at our Archiepifcopal Palace,
under our own and our Secretarys Seal,
and under our Seal of the Metropolis of
Paris of the bleifed Virgin Mary, the th,
of J uly, Anno Dom. 1717.
E Vivant, Cancell. Paris.
( l . S.) By Order of D. D. Chancell.
of the Church and Univerfity of Paris,
Libour.
4
I t is certainly the Czars Interefl: that his Cler
gy be brought out of that profound Ignorance, in
which they live at prefent, and that they acquire
folid Learning, in order to imprint in the Minds
of their Flocks a Defire of Knowledge, and true
Notions of Religion ; that they preach up to
them the Neceflity of obeying God and their So
vereign ; abftaining from Controversies and Di
sputes, and contenting themfelves with teaching
plain Doftrine, and inforcing the Practice of good
Morals. But to admit the Roman Catholic Re
ligion, would be opening a Door to endlefs Di-
fputes, which could not fail to difturb that Civil
as well as Ecclefiaftical Tranquillity which has
been hitherto maintained in Raffia, from the ve
ry Time it received Chriftianity, which the Czar
has fo much at heart, and has already put in
Practice with fo much Applaufe, by inviting to
his Dominion fo many able Men from all Parts of
the World, without diftinguiihing Religions ;
which
[ J
which End he alfo purfues, by fending young
People, particularly Students of Divinity, to fo-i
reign Univerfities. Neither is it probable, that
the Czar, after having,fuppreifed the Patriarchal
Authority in Ruffia, will fubjet himfelf and his
Dominions to a far greater Dependency, either:
on the Pope or a General Council, and part with
that Supremacy ; or, to adapt the Phrafe more
,to the Form of the Ruffian Government, that de-
fpotic Power which he has acquired over the
Clergy and the whole Church. It- is needlefs to
mention the Difficulty concerning the Marriage
of Priefts, which is lookd upon in Ruffia as fa
cred, and other controverted Points, about which
both Churches are never like to agree. I (hall on
ly fay thus much, to conclude the whole Matter,'
That the Czar never had any fuch Union in his
Thoughts, but rather caufed the Reports, which
had been fpread about it, to be declared falfe
and groundlefs. And, as an ample Proof of the
Truth hereof, his Czarifio Majefty, at the fame
time the above-recited Propofal was prefented to
him, had given Orders at Amfierdam, for Print
ing off a great Number of Copies, of the Old
and New Teftament, in the Ruffian Language,
in order to difperfe them among his Subjes,
at his Return into his own Dominions.
But further, to (hew the Impoffibility of an U-
nion between the Weftern Churches, whereof the
Ruffian is the moft confiderable Part, I lhall here
fubjoin the chief Heads wherein they differ.
X. The Greek Churches abhor the Pope of
Rome s pretended Supremacy, that they cannot
allow it a fofter Name than that of Tyranny,
evei\
veil when in the Hands of the beft of Popes :
And as for his Infallibility, they have always
lookd upon it as aPiece of undifguisd Impudence,
nouriflied by the Over-flowings of filthy Lucre,
and maintained by Brigades of Monks and Fri
ars, the Popes Pretorian Bands, and the Jefuits
his Janizaries, who know not how to be aihamed.
Many among the Greeks, both ancient and mo
dern, have writ very learnedly againft the fwel-
ling Titles, and pretended Authority of the Bi-
ihops of Rome. And in our Times, Elias Meni-
(iti, Bifliop of Cepholonia, has writ the Hiftorv of
the Schifm between the Eafiern and Weftern
Churches, to which he has added feveral contro-
veriial Treatifes againft the Church of Rome,
whereof the firft and moft confiderabJe is that
againft the Popes Supremacy, wherein he ihews,
at the very Entrance of his Difcourfe, that the
Difputes about Ecclefiaftical Authority and
Church-Government, (i. e. whether the Church
be Monarchichal, Ariftocratical, or Democrati-
cal, in Compliance with the feveral Species of
Civil Government) had been more definitive of
the Practice of Chriftian Piety, than all the He-
refi.es put together; and explains the feveral
Texts of Scriptures whereon the Papal Authority
is grounded, e. g. thefe Words, Thou art Peter,
a;ul upon this rock I will build my church; it is mani-
feft from the Context, that the Rock is Peters
confeffing, in the Name of the other Difciples,
Thou art Chrift, the Son of the living God, upon
which the Chriftian Church was to be built; or, in
other Words, to believe that Jefus, the Son of the
bleiled Virgin Mary, was the promifed Meffias,
the
[ >4 ]
[ J J ]
the Son. of the Moft High ; for this is the chief
and almoft only Point of Doctrine that diftin-
guiihes the Chriftian Church from that of the
J ews- fo that this Text entitles the Perfon of
Sc. Peter to no other Privilege than the other
Apoftles, who believed as well as he, that Jefus
of Nazareth was the true Meffias : And as for
Peters being charged thrice to feed Chrifts
Flock, it is to put him in mind of his denying
Chrift three times, which none of the other Apo
ftles did ; he cites both Greek and Latin Fathers
to fupport the Reafonablenefs of this Expofition.
The Book of Meniati is writ in the vulgar Greek,
and is to be feen in my Lord Harleys Library,
who is a diligent Collector of all thats curious
in all Languages and Sciences.
2. The Mofcovites oblige all their Priefts to
enter into the holy State of Matrimony ; the Ro
man; forbid it their Clergy upon pain of Dam
nation, though they recommend it as a Sacra
ment to the Laity. There is no Shadow of Pro
bability, that the Ruffian Clergy will complement
the Pope with this Part of Chriftian Liberty, no
more than the Priefts of all the other Eaftern
Churches.
3. The Ruffians commemorate the Death of
Chrift with Bread and Wine, according to our
Saviours exprefs Words ; the Rjamiffi Clergy de
fraud all the Laity of the Cup in the Sacrament,
while they allou it themfelves, as i f they were
the only Believers.
4. The Rv.ffians believe no Purgatory ; the Pa-
pifl.f look upon this Point the moft gainful, and
noft fundamental of their Religion.
s. The
[ > ]
5 T l ie Ruffians have had all along, from their
firft Converfion to Chriftianity, the Holy Bible
in their own Language ; the Papifls never read
it in their Churches, nor do they care that the
vulgar People ihould be acquainted with Gods
Word, fearing left their pious Cheats might
thereby be too foon discovered. I might in-
ftance in many other Articles, wherein the Ruf
fians differ from the Church of Rome, and per
fectly agree with the Proteflants, which render a
Union impracticable between them and the
Church of Rome ; but very eafy to be brought
about between them and the Proteflants, and
more efpecially with the Church of England,
which comes nearer in many Particulars to the
the Greek Church, than any of the Reformed
Churches ; to inftance, the old Style which is in
ufe only here in England, and in the Eafiern
Churches; our Common-Prayer and the Greek
Liturgy agree in very many Particulars.
F I N I S