russian catechism compos'd and publish'd by order of the czar, the (1725)

8/12/2019 Russian Catechism Compos'd and Publish'd by Order of the Czar, The (1725)

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R u /fm Catechift... -r ,r--' **J,m 3

Composd and Publiihd by

O r d e r of the C Z A R :/To which is Annexd, a

Sh o r t A C C O U N T

O F T E

C h u r c h - G o v e r n m e n t' %

I

A N D

C E R E M O N I E St

O F T H EI

M O S C O V I T E S .

Adornd with C U T S .B G J s e m s G m s a s s m s e ^ & s s s f G ^ ^

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 d c c x x v . Price i i . 6d,


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To the Right Honourable

Knt.%

Lord Chief J u s t i c e of theCmmoYhPleas,

A N D

S p e a k e r to the Houfeof LORDS.

E f l r f l : E d i t i o n o f t h e Ruffian C a t e c h i sm ha-

v i n g b e e n all f o l d o f f , It h i n k i t m y D u t y t o a c -

q u a i n t t h e P u b l i c k t h a t i t is t o Y o u r

A z L o r d


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L o r d i h i p t h e Englifi R e a d e r i s o b l i g d f o r t h i s l i t t l e T r e a t i i : F o r t i s y o u , m y L o r d , t h a t e n c o u r a g d m e t o p u t i t i n a n Englifi D r e i s , p r e f u m i n g , a s I h u m -

b l y c o n c e i v e , t h a t a C a t e c h i i f n c o m -p o s d b y t h e O r d e r o f t h e Czar m u f t

b e a r i n e v e r y P a g e f o m e S e m b l a n c e o f h i s e x t e n i i v e G e n i u s , a n d b e a s d i f f e -r e n t f r o m m o f t o t h e r W r i t i n g s d e f i s n do of o r t h e I n f t r u & i o n o f Y o u t h , a s h i s

S c h e m e s o f P o l i t i c k s h a v e b e e n f r o m;

t h e l o w a n d n a r r o w V i e w s o f o t h e r g r e a t H e r o e s 5 f o r h e h a s t h i s p e c u l i a r t o h i m f e l f , t h a t h e h a s n o t o n l y c o n q u e r d p o w e r f u l P r i n c e s , b u t h e h a s

o v e r c o m e E n e m i e s m o r e t e r r i b l e t h a n Swedes a n d Tartars, I m e a n S u p e r f t i

t i o n b l e n d e d w i t h i g n o r a n c e , a n d f o r -

t i f y d w i t h i n v e t e r a t e O b i l i n a c y , i n h is4

4

o w n S u b j e c t s , b y i n t r o d u c i n g A r t s a n dS c i e n c e s


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S c i e n c e s , C i v i l i t y a n d R e l i g i o n , w i t h a ll t h e B l e f l m g s a t t e n d i n g t h e m , i n t o a ll t h e P r o v i n c e s o f t h e Ruffian E m

!pire.

I b e g l e a v e i n t h i s P l a c e t o m a k e m y m o i l h u m b l e a n d p u b l i c k A c k n o w -

l e d g m e n t s t o Y o u r L o r d i h i p f o r a l l

y o u r F a v o u r s , b u t m o r e p a r t i c u l a r l y

f o r g i v i n g m e a n O p p o r t u n i t y t o d o f o m e S e r v i c e t o R e l i g i o n ; f o r I f l a t t e r m y i l t h a t m a n y G e n t l e -

m e n , u p o n r e a d i n g t h i s B o o k , w i l l e n t e r t a i n a m o r e f a v o u r a b l e O p i n i o n

io f t h e Rtiffian C h u r c h , a n d o t h e r s w i l l be e x c i t e d t j f e t t l e a C o r r e i p o n d e n c e

w i t h t h e P r e l a t e s o f i t , a n d t h e r e b yr e n d e r o u r ( e l v e s a n d t h e m m o r e c a p a -b l e t o d e f e a t t h e w i c k e d a n d b l o o d y D e f i g n s o f t h Q-Romijh C l e r g y , a n d p r o

( V )

i


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( * a g a t e t h e G o i p e l f C h r i s t to t h e r e m o t e # P a r t s of t h e E a f t e r n

W o r l d . I a m ,

M y L r

Tour Lordfiitfs

Humhle and

Obedient Servant$

Jenkin Tho. Philipps.


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A D V E R T I S E M E N T

T O T H E

AE S T any Expreffions in this Eng- Tranflation might give offence,

becaufe, in the Expofition of the Second 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, whodirefted me to iignify in the Preface, that this Opi

nion is to be rejected, as it certainly is,, becaufe allthe Heathens, both antient and modern, mightiexcufe themfelvcs from the Sin of Idolatry by thefame Way of arguing 5 for they all allow that thereis but one fupreme Being, and that their nominalGods were but as fo many Vicegerents, fupcrin-

tending the Affairs of the World 3 and that theirIdols of Stone or Wood were only commemoratingHelps to Devotion, as may be gathered from St.Augufiins Book of the City of God, Arvchins, M i-minus Felix,primitive Fathers, and from many modern Accounts of the Keath wilo in tile litni

Yet


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vm ]

Yet they, as well as the J e m for their worfhip-

Nations under the Dominion of the Czar in Siberia, and in the Kingdom of Jfira ca n , that haveno Image-Worihip among them, and are grievously offended with thG^Mofiovites, who ufe them in

their Houfes and Churches : And thefe poor Heathens were very kind to the Swedijb Officers, whowere for many Years Prifqners among them 3 andobferving thefe Gentlemen never bowed, as theRuffians did, to Crucifixes and Images, judged

from thence that they were of their Religion. ThSwedifiOfficer who gave me this Information wasof opinion, that thefe Heathens might eafily bepejrfuaded to embrace Chriftianity, i f they wereconverfant with Proteftants.

The Treatife of the Ruffian Church Govern

ment and Ceremonies hereunto annexd, is compild out of feveral modern Authors, writ in different Languages on this Subjeft, and from the beftAccounts I could have from Gentlemen who livdmany Years in the Czar'sDominions.

Weftminfter,Nov.**. 1 72.3*


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T h e A U T H O R s

C

' all pious Parents, Guardians, Tutors*'and Matters, who have the Gare andInfpeftion bf Youth.

C h r i s t i a n R a d h r ,I

H well-being o f in a ll the feveralStages o f Life, i f morally m fider d, de-pnds on Education ; fory Tra in up aChild 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 o f Wifdom, there isReafon to hope that he m il prove virtuous in riperTears ; but i f this is negleEled} the whole courfe ofhis Life , in all likelihood, w ill be anfwerable to hisEducation, irregular and vicious. And this is not

only true of particular Perfons, but of Nations andKingdoms.

For Man being naturally inclined to Vice, and theImaginations of his Heart being evil continually, *tismorally impoffible but that he mufl prove debauchd and

wicked, i fgood Education is not calld in to affift againfithe Power o f Original Corruption, and the Influence ofCuflom and wicked Practices. The Apofile emphatically exprejfes it, Evil Communications corruptgood Manners, i Cor. xv. And the Son ofSyracli

tells us, He that touches Pitch ihall be pollutedil thereby j


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X

thereby ; Qmk He that xonverfes with a proudMan, 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

finV I -

ofof Si .

fayand Mother; but who are meant by Father and

Mother3 and what is properly fignifyd by Honour,lofs. In like manner, they knowCommandment fay.

underfiand the perfeB Meaningof that Precept ? Who is the Man

Crime to circumvent another in buyto conceal "Things found, buy ind felling ;.ds,'0r tak'tthefe are fo

/ I I ^

Spccies of flealing. The fame Obfegood with regard to all the Commandments.

What care then can fuch Men take of the Education oj their Children, who themfelves live in fuchDarknefs and Ignorance, that they know nothing ofthe Laid of God, but place all Religion in external

and bodily Exercifes;

f Gcdy which confifiLord Jc Jw Chrifl, and keeping his Commandments inLive and religious Fear.

Sums are of Opinion, fZwi the befl Education wecan befhw upon our Childreny would be to teach them

to read and write; but this' is evidently falfe : forwhat 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


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I'jOVJ many are there amongfl us wholly ignorant ofMeaning of the ten Commandments, of the Creed,

the Lords-Prayer. And their Reading is fo far fteficial toilinwriti.nd falfify

J J J

-Lampoons and Pafquils, forging ofg Contracts, to the Prejudice of o-ig falfe Doctrines, which they flu -

iu o I J

iflians. But it would be endhfss Inconveniences flowing from hi

fe Schif1

at ion of Children% L 1 . Jconflfl ? This Queflion is anfwerd by the Royal Pro

phet, inPfal. cxix. 9.

It is therefore in the Word of God only we muflfeekfor God'S W ill; and this we muflc of Touth, i f we PurPofethem a pious Education; and this in a more particular manner is the Duty of all religious Parents, -

tors, and Guardians, and all fuck as are charged withthe bringing up of Chriflian Children, Deut. vi.

But Parents,&c. becaufe of their own Ignorance andIncapacity, not being able to comply with this great

V /

;pofit?ffary to publifi)

^ ^ ^

Creed, and ten Commandments;for the Boohs publijpedalready on this Subject, are wrote in the oldSclavo-nian Language, and not in the vulgar MoicovitcDialeel, and therefore of little or no Service to theRuffian Tenth. Wherefore, in order to fupply this great

D efel, our gracious Sovereign Lord, Peter I. havingat heart the fpiritual Welfare of his People, conjider\ivery jsriov.fh how fome fettled Method of infhuciingTouth might he introduced into allRiiihn, and GWwas grao::Q\ pkufed to bh js his pioui hn^iicn.i> by


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xii

infpirhig his Majefly with this Refolution o fpublifhinga perfpicuous and fh n't Expofition of the Lords Prayer,Creed and ten Commandments, with dn A B C Bookthereto prefixed; that while the Children lern to fplland read) they may not only f pend their time in gettingPfahns 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, wehave publifoed this fm all T*reatife, wherein Childrenmay know the W ill of the Lord, and be accuflomed to

fear himfrbm their mcfl tender Years.

Therefore, be it known to all you who have the Careof the Education of Youth that you are inexcufable in

eforth fa il

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 againft which of Gods Commandmethey have tranfgicjsd, and give them fatherly Corclions when it is neceffary ; which i f you faithf

on you and them. Here folkin the Ruffian Language.

ifford yiU matter of Joy

!leffings up-

X E


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These are the Print 1/dters

& /K

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icJicb

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% #fc

T H E

RuffianC a t e c h i s m .

Of the La


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t * i. Cjatt fijait jase no otijei* j buei l tiDljou fljalt not tiiaiic to tjp fcf anp

graaen Smage, no? tlje lt&ene& of anytfjinn; tfjat iss ettijec itt $eafeen abo&e, no? intlje ea ttlj beneatij, no? fit tlje later unoertlje aiti) t C ijcu fljalt not p?ap to tem,no? fei'c tljem*

ni. Cijou fijait not tafte iijc aonme of t5eLo tljp oj in iiain*

i v . Kemembec to Itecp ijoty tije S a b b a tsD a j i D a p s fljalt tjou Bo all tljp?&, but tlje efcentj Daj? 10 tje abbatljof fjc ? tijp otu

v . w notit t!)p intljec nni ^ o tfie r, tijattljp Oap 0 mav tie long in tlje lanu

v i . Cijou fiait not M lv u . Cijou fljalt not commit Sflttlterp.v i n . Cijau flju not teal*

i x . C ijou fijait not bea? fafe OTitncfs? a--garnit tljp l3eigjbou.x . Cljau fljalt not coct tjp eig)boui?0

Ulit, tjou fijait not tow tljp $eigjboutiotife, (1102 IjiS (HttlagesO no? fjig SJjan*

^et&nnt, tto? Ins S0afo@>etiiant, no? jis0 r , no? iji0 3 fs, no? }ji0 T5eai!0, no? anptijing tjat is? tljp Betgljbouttf*

Q_. Do thefe Commandments want any Explication ?

A . Yes ; becaufe of the Ignorance of thecommon People, fuch Explication is highly nece-flary ; and becaufe the Precept is ihort, thoughvery comprehenfive.

Q j Pray then explain the firft Precept, and

tell me what God commands therein ?It


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[ 5 ]

A . It is requird thereby that we do know andown him to be the Uncreated, Eternal, Omni-

prefent, All-wife, Omnipotent, moil: Holy andmoil Merciful G O D ; and that we do put allour Confidence in him, expe all good thingsfrom him, fear and love him with all our Hearts,and perform every good Work in Charity and

godly Fear. Further, God commands us inthis Precept to have no other Gods befideshim.

Q. What is it to have no other G ods; andwho are they that fin againft this Firfl Commandment?

A . T o have other Gods, fignifies to conceiveunbecoming Notions of any Creature, and to attribute. to him any Perfection that is due onlyto the Supream Being, or to love him, and putthe 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 theimmediate Infpection over different Things , asone was fuppofed to rule the Heavens, another

the Earth, a third over the Waters ; fome tookCare to furniih Men with Meat, and others provided them with Drink ; fome were Gods o fWar, and others of Peace, and many more fucklike Fooleries.

2. Superflitious People among tis Cbriflians; whoattribute a Power of doing Good or Evil toPerfons or Things, who are in Truth enduedwith no fuch Faculties : As for Example, whenone Day is preferrd to another, for beginning

this or that Work, or that one Accident or Ad-13 2 venture


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venture is happier than another. Further, whenwe give heed to Witches, Wizards,, and Inter

preters of Dreams. In a Word, all Old WomensFables, and Will-Worihip, which is not according to the Word of God, is Superftition.

3. All thofe are Tranfgrefl'ors of this Commandment, 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 prefumptuousConceits of themfelves, yet either disbelieve theBeing 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 anyfuture Reward or Puniihment, becaufe there is noother Life after this : Thefe Men are commonlycalled Epicureans, from one Epicurus, who formerly maintained thefe Herefies amongft theGrecians.

0 . What is forbidden in the Second Commandment ?

A . Idolatry.Qj What is Idolatry ?

A . Idolatry is giving Divine Worfhip to anyImage, or the Likenefs of any thing that is illHeaven, in Earth, or in the Water under theEarth ; that is, when one approaches fuch anImage in the Humility of his Heart, and fears

it, puts his Confidence in it, as having in it felfinvifible Virtue or Efficacy : Thus the Old Heathens worfhipM Images, which the Chriftians doufually, by way o f Contempt, call Idols.

Q_. What (hall we fay of Images ufed by Chri

ftians? A . Thefe

4


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A . As Gods Name is hallowed by goodWorks, fo it is blafphemed by evil Works ;

and as good Works are grounded on everyone of the Commandments, fo evil Works areforbidden in every one, and more efpeciallythe Sin of Blafpheming the Name of God,viz,.

1. When any one does in exprefs Words revile and blafpheme his Name.

2. When any one calls God to vvitnefs uponevery trivial Occafion.

3. When we charge God with a Lie.Q. Can t you explain thefe Ways of Blafphe-

ming the Name of God more clearly, and {hewwherein they do conflit ?

A. Thofe are guilty of Blafpheming the Nameof God, who make him a Lyar, Unjuft, Impotent, and the Aut hor of Sin; or thofe that

revile the Holy Scriptures, the bleffed Virginthe Mother of our Lord, or thofe who areacknowledged Saints. Moreover, tis a Degreeof Blafphemy, when one calls God to blefsany wicked Defign, as i f a Robber or T h ie f

bcggd God to blefs his wicked Enterprize,for thereby he makes God, as much as in himlies, a Robber alfo.

2. The Name of God is blafphemed by Swearing fallly againft the Light of ones one Con-

icience, or taking his Name in vain in commonConverfation, or by taking an Oath upon everytrivial Occafion.

3. Thoie curled Impoftors make God a Lyar,who impute Miracles and Wonders to Images,Relicjues of Saints, and to fome particular

Places,

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Places, or do pretend themfelves to the Power o'fdoing Miracles.

Lafily, Thofe that knowingly and wilfullypropagate falfe or fuperftitious Doctrines, domake God a L ya r alfo.

Q . What -does God command in the FourthPrccept ?

A. He does thereby appoint and fet afide

one Day in the Week for his own Service.For although w e are in Duty bound to praifeGod every moment o f our Lives, yet we arefo bufily employd the reft of the Week inour refpeive Callings, that he is little honourd by us; and therefore, that we mayferve the Lord without Diftraftion, the feventhD ay is confecrated to his Worfhip, by fuper-feding all the ordinary and troublefome Offices o f Life. Th is Day in the Old-Tefta-xnent, was Saturday, or the laft D ay o f the

W eek ; but in the New, ris the firft, whenwe are to honour and commemorate the R e-furreion of J e s u s C h r i s t ; and hencetiscalled the Day o f the Refurreftion; and fromlaying afide our daily Employments tis calleda Day of Repofe.

There are other Feaft-Days befides Sunday,to commemorate the mighty Works o f God,and to honour fome o f his Saints, which byVcrtue of this Command, we are obliged tob ferve.

%

( How is God to be praifed on Feaft-Days?A. In the firft Place, we -muft chearfullyfrequent on thefe Days the Houfe of God, andgive attentive heed to Divine Service, where-

4 in


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[ 8 ]in God is praifed for his infinite Kindneifesbellowed upon us, whether they be Temporal

or Spiritual ; and take notice, that it is notenough to aifift at thefe Exercifes, but that

we muft hear with Underftanding, giving entirea (lent and confent, with Faith and Fear, to thefefpiritual Songs.

2. What is read or preached in the Church,hear it with Meeknefs and holy Attention,returning Thanks to the Lord, that he con-defcends to fpeak to thee by the Mouths ofhis Minifters, and itrive earneftly to be not

only a Hearer, but a Doer of the W ord; andaifure thy felf, that i f thou doft not grow better by hearing the Word preachd, it will aggra

vate thy Condemnation.3. When thou art in thy Houfe, encourage

thy Children, and the reft o f thy Family, tofear the Lord, by keeping them from Gamingand diforderly Exercifes, and by repeating tothem what thou didft hear in Church. Thusthou wilt edify both thy felf and thofe that hear

thee, and retain more firmly what thou haftheard in the Congregation.4. We ihould be always ready to diftribute

Alms to the Poor, but more efpecially onHoly Days, for with fuch Sacrifices God is well

f leafed.Q. Who are thofe that tranfgrefs this Com

mand ?$

A . Ail thofe who do not ferve God in theManner above mentiond, and more efpecially,

i . Thofe that defpife the received Prayersof die Church, and either abient themfelves

% ^ 4 4

from


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' ? ]

from the Publick Worihip to give iio Attention to what is fung or preached.

2. Priefts, and other Ecclefiafticks, who either altogether negleft Preaching and Singingin the Ghnrch, or perform thefe holy Exer-cifes without due Reverence, as by readingtoo fail and inconfiderately, thefe 'Mens Sins

are of a double Die, they offend God them-felves, and caufe the whole Congregation tooffend him alfo. '

3. .This Commandment is grofly violated bythofe who fpend the Day in Drinking, Gaming,

Quarrelling, and diforderly Living, for certainlythis cant be fanctifying the LordVDay.Qj Is it then abfolutely and always finful to

Work on the Sabbath-Day ?A . We intimated already, that hard Labour

is to be laid afide on thofe Days, that Godmay be ferved without Diffraction ; and otherEmployments, tho lefs laborious, as Merchandize, and attending Courts of Judicature ; yetin fome Cafes, tis no Sin to work on theSabbath-Day, as on the following Occafions :

1. When our Neighbour calls for our A f-fiftance in his Sicknefs, or when his Houfe is onFire.

2. If a Man, whofe Habitation is very remotefrom any Place o f publick Worihip, and can

neither read himfelf, nor has any other thatcan read to him, he does better to follow hisda:Iy Employment in his own Houfe, than tofrequent lew3d Company.

Thefe


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[ 1 0Thefe are the Commandments which

relate to the Love o f God ; the

Six following concern the Love ofour Neighbour.

)_. What is required in the Fifth Commandment ?

A . It is required of us to honour and re-fpe not only our natural Parents, but thofethat are in the Dignity and Place of Parents,and have any degree of Authority over us.

jQ. Who are thofe that can juftly demandthis Rei'peit from us, and what honour and

reverence is due to them refpeively ?A , In the firft Place, Kings and Magiftrates,

ivho rule over us in the Lord, are to us inthe Place of Fathers, whofe Duty it is to defend their Subjects, and feek what is beft forthem, both in Temporals and Spirituals, andtherefore mu ft have a watchful Eye to allEcclefiaftical, Military , and Civil Affairs, thatMen do confcientioufly execute their refpectiveEmployments; and this is, next God, thehigheft Fatherly Dignity.

Subjects are in Duty bound, as obedient Sons,to manifeft their Subjeion to Kings, as fol-ioweth :

1 . They muft Love and Honour them, never name them but with Sentiments of

profound Rei'pe.2. Offer unfeigned Prayers to the Almightyfor their Health and long Life.

3. Obey their juft Commands withoutMurmuring.

4. Ven-


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4 Venture their Lives chearfully, to defendthem againft the Enemies, Rebels, and

Traitors of their Perfons and Government.

5. Pay Taxes and other cnftomary Importions chearfully.

2.Next to Kings and Sovereign Princes, Spiritu

al Governours,' Senators, Judges, and Generalsof Armies, and other Magiftrates, are veiledlikewife with the Fatherly Dignity.

The Duty of Ecclefiaftical Governours is, tolead the People in the Way to Salvation. The

Civil Magiftrate ihould diftribute Juftice without Refpefl: to Perfons. The General muft promote Military Difcipline, and infpire the Soldierywith Chriftian Courage.

Inferiours muft love and refpe their Supernours, pray for them, and chearfully obey alltheir juft Commands.

3. The third Order of Men that are vefted with Fatherly Authority, are our natural Pa-rents, viz. Fathers and Mothers: For thoughaccording to Nature, they claim the firft Place,

yet in a Civil Society, the Perfons abovemen-!tiond, as promoters of the Publick Good, de*ferve greater Honour than they.

It is the Duty of Parents, to feek and pro-*mote the Well-being and Happinefs of their-

Children 5 to whom they owe thefe threeThings :

i. T o nouriih them, and take care o f theiffHealth, until they are able to a: fo ithemielves, and afterwards promote their

Happinefs according to the Laws of theLand, to the beft of their Power.


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[ 1 1 ]

2. To feafon their tender Minds with theearly Knowledge and Fear of God.

3. T o take Care to have them inftrued infome Trade or Calling fuitabie to theirrefpedive Capacities, whereby they may beable to provide for themfelves.

T h e Duty of Children, is to love, fear, and

obey their Parents ; to efteem them very highly, and never without Leave prefume to fit intheir Prefence, nor to undertake any thing ofMoment, as Matrimony, or a Monaitical Life,

without the Approbation of their Parents.I f the Parents through any Difafter come

to Poverty, the Children ihould help themchearfully, and even inftruct them in theKnowledge and Fear o f God, i f they havehad the Advantage of a better Educationthan their Parents have had ; but this is to

be done with a great deal of Refpeft and Mo-defty, like a wife Phyfician, and. not by wayof Command. 4. The neareft Relations, as Uncles and Aunts,

the Eldeft Brother, CTc. are likewife invefted with

a Fatherly Authority, and a great deal of Re-fpefc and Honour is due to them, though in alower degree than to our Parents. 5. Benefadors, who out of meer Charity,

without any View of Advantage to themfelves,

do good to others, and more efpecially to fuchas are Orphans and helpleis, and bring them upas their own Children : A Child is in Duty boundto love, fear, and honour fuch his good Patron,as i f he had been his own Father.

6. Thofe


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[ ' 6. Thofe who inftrud Youth in any ufefal

Knowledge, as in the Myftery of any Trade,

do partake of the Fatherly Authority, and arebound to teach their Difciples or Apprenticesmeekly all that they know, with all the Expedition poffible.

The Learner ihould obey, love and refpe his

Teacher as his Father, tho he rewards him forhis Labour ; but i f he teaches himgratis, fuch aTeacher is worthy of double Honour, for heftands in his Fathers ftead.

7. Landlords, Matters o f hired Servants, and

thofe of Slaves, either bought with Money, ortaken in War, ftand in the Place of Fathers, and tis their Duty to inftruft them in the Knowledge of Religion; to give them what is ne-ceffary for their Suftenance ; to chaftife them

for their Amendment, but not to fatisfy a pee-vi(h Paffion ; and pay them their Wages ; andnot exafl: from their Tenants any unreafonableand unjuft Payments.

Servants owe filial Love and Obedience to their:

Matters, and they mutt ferve them faithfullyand diligently, without Lying, or embezling orwafting their Matters Goods, but promote hisInterett as their own.

i. Aged Perfons ftand in the Place o f Pa

rents, tho Civil Authority takes Place beforeAge ; for a young King is a Father to his agedSubjects.

The Aged ihould not defpife young Men,who are otherwife o f the fame Dignity and

Order ; and it is the Duty of a young Man, toteftify all outward Marks of Refpeft towardstheir


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L 1 4 ]their Seniors, by giving them the beib Place, andall other Tokens of Civility.

It clearly appears from what has been faid,that all thofe who dont comply with thefe re-fpeive Duties abovementioned, are Tranfgref-fors of this Commandment.

Objetl. I am at a lofs how to behave my felf,when, one, to whom I owe filial Obedience, commands, and another, who likewife ilands in thefame Degree of paternal Authority, forbids methe fame Thing ?

Anfw. When neither of thefe have Authorityover each other, then you muft have a Regard

to what is commanded, and not to the Perfonsthat command. For if your Mailer, to whom

you O w e Fidelity and Service, commands youany lawful Thing, and your Father forbids it,obey your Mailer, and not your Father. Buti f one is fuperior in dignity to the other, obeythat fuperior Perfon ; for if thy Father or thyMailer commands thee any thing that is againftthe Order of the Magiftrate, obey the CivilPower, and not thy Father or Mailer. But ifthe Magiftrate bicls thee do any thing that

the , fc -rbids, by all means obey the Cz,ar.Q. What does God forbid in the SixthCom

mandment?A . Killing is thereby exprefly forbidden, and

all the Species and Degrees thereof are therein

implied.What is meant by this Word Kill ?A. All Kinds oi Killing, as killing a Man

with a Weapon, Strangling, Drowning, or Pollening, and many other Ways and Methods of

talcing


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taking away the Life o f another MaiL 2. Hethat doth any Ways contribute defignedly to

take away his Neighbours Life, as breaking aHole in the Ice, over which a Man is to pafs inthe N ight; or fetting his Neighbours Houfe onFire, &c. And in this Clafs o f Murtherers, areall' Rebels and Traitors, who contribute to

brins the Sword of War into their own Country i as alfo thofe, who give or accept Challenges to fight Duels, are to be accounted Tranf-*greifors of this Commandment. 3. Thofe who

will force Men to Work or Drink more thantheir Strength is able to bear ; and in a W ord,all thofe who contribute to throw others into anyExcefs o f A nger or Sadnefs, or any other particular Paffion, deftrudive o f Mans Health, do

violate this Commandment:Q_. Are Soldiers and Judges to be reputed

Tranfgreflors of this Commandment, when theyput any Man to Death ?

A . No : For Judges do but execute the Power entrufted to them by God ; neither do Soldiers tranfgrefs this Commandment, when they

kill the Enemy; for they do but comply withtheir Duty, when, in Defence o f their Country,and in Obedience to their Sovereign, they dokill their Enemies ; but it is the Duty of Princes, to fee that the War be undertaken for

juft and fubftantial Reafons.Qj Is it then a Sin to lay violent Hands 011

curielves ?A. Without doubt : For God, and not our

felves, has Power to difpofe of our Lives, and

therefore we muft exped Death patiently, and


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[ * ]not hafteil itj and bring it wilfully on ou

felves.

Q. What does God forbid in the SeventhCommandment ?*

A . He forbids Adultery.Qn What is Adultery ?A . It is an unlawful Converfation of Man

with a married Woman, or a Woman witha married Man* which is more particularlyforbidden in this Commandment, which comprehends alfo Fornication, and all other Kindsof Carnal Uncleannefs.

Q . Is it a Sin to converfe carnally withones own Wife ?

A . Marriage is a Divine Inftitution, orderedfor the mutual Affiftance and Propagation ofMankind.

4

The Duty of Man and Wife is to love and

honour one another, for the better Managingof the Affairs of a Family, and pious Education of their Children j and in order thereunto, both the Man and Woman mufl: bemutually true to the Marriage Bed, or elfe

they are Tranfgreflors o f this Commandment.Befides, wanton Touches, a lullful Eye, and la-fcivious Expreffions, are to be avoided, becaufe they are incentives to carnal Inclinations, which are condemned in this Command

ment.Q. What is forbidden in the Eighth Commandment ?

A . All Sort of Stealing is herein forbidden;but that the common People may have a moreperfect Knowledge of the Nature o f Theft, and

where-

%


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wherein it doth confift, vve ihall enumerate this Place the ieveral Kinds of Stealing.

Theft is either Clandeftine, as when we ap

propriate any Thing without the true Owners Knowledge ; or open, as when any MansGoods are taken from him by Violence; orLaftly, knaviih and cheating Theft, as when under plaufible Pretences, and cunning Devices,

an honeft Man is bereft of what is his own.Q . How many Kinds are there of clandeftine

Stealing ?A . Very many, viz,.1. Picking of Pockets, Houfe-breaking, Shop

lifting, robbing of Barns, Fiih-Ponds, Gardens,carrying away Corn and Hay.2. Plundering the Publick Treafur of

Churches or Cloifters, which two lft is commonly called Sacrilege. T o which may be reduced, rifling the Graves of the Dead, whichkind of Stealing merits a more than ordinary Puniihment, as being an Offence o f thernoft heinous and favage Nature.

3. It is a kind of clandeftine Theft, not toreftore Things found, or to conceal Beaft, or

a Servant, that is run away from his Mafter ;to alienate the Goods of a Man in Diftrefs, aswhen his Houfe is on Fire, or his Shop broketo Pieces ; for this is to plunder thofe who arealready miferable, and barbarouOy to add Affli-

ion to Affliction.Q. How many Kinds are there o f open

Stealing ?

A . Very many, v i

17

rr'''A


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[ . 8 ] . Highwa-Men and. Rapparees, who plun

der Travellers of all their Money, and threaten

to Murder them ac the fame Time, which ifthey do, they, fin both againft the Sixth andEighth Commandment.

2. When a Man in Power does take away un-juftly the Goods, Houfes, Tenants, Lands ofanother, who is not able to repel Force byForce, for this is no better than robbing on theHighway.

3'. Ufing other Mens Things againft theirW ills; as to drive Waggons, or fow on '-their Mens Grounds, or to ufe their Veflels,

Cloaths, Carts, working Tools, or Arms, without leave either from the Proprietor, or order from the publick Magiftrate.

4. All forced Buying and Selling; as forExample, When one Man compels another

to fell what he has no mind to part with,and vhat at a low Rate, or to buy what hedoes not want.

5. All unjuft and unreafonable Contrats ; aswhen in Time o f Dearth and Famine, one

fells his Corn to another in Extremity andWant, at an exceffive Price ; or when one offers his Service to another who is upon thePoint of Periihing either by the Enemies Sword,or by danger o f Drowning, on very exorbitant Conditions.

6. When one fees his Brother in great Ne-ceffity, and will not lend him either Corn orMoney but at excefllye Ufury.

7. Vio-


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7 Violent detaining of Foreign Goods, andalfo retaining Wages due to Servants orWorkmen.

8. Forcing People to Slavery, and oppreffingof a free . People.

9. Forcing Labourers to perform more Workthan what they have promifed in their Contrat.

10 . Invading other Mens Territories in timeof Peace.

Q . How many Kinds are there o f cunning andartful Thieving ?

A . There are very many, whereof fome of

them are thefe :i . Wilful Deceit in Merchandize, as when

one fells bad Wares for good ones, or fells an' old Horfe and warrants it young, or adulte-! rates good Wares, as by mixing Duft with

: fine Flower ; or by daihing Wine with Wa-j ter, or by felling Chryftal for Diamonds, or!MartensSkins for the fineft Sable, &c.

i . By over-rating our Commodities, andSel-: ling them too dear.

3. By making Ufe of falfe Weights;4. By Cheating, in gathering more Cuftora

and Taxes than what is due, which is aCrime peculiar to Collectors and Cuftom-HoufeOfficers.

5. Uttering or Coining falfe Money, which

is a very heinous Crime, and prejudicial notonly to private Men, but to the publickTreafury.

C 2 6. Cheat-4

[ ; . > * 1


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[ t%

6 . Cheating ingathering of Alms; as whenany Mali pretends that he is very Poor or

Weak, and through fome bodily Infirmity is unable to get a Livelihood, or that through Fire,Water, or the like Calamity, is reduced tobeg his Bread ; or by going about to gatherContribution for Building Monafteries, Hofpi-

tais, the Redeeming of Prifoners, and fuchlike knavifh Methods of Cheating the Pub-lick-.

7. All fulfome Flattery for enticing heed-leis and unwary Perfons, and all hypocritical Pretences to uncommon Piety, the better

to excite well-meaning People to deal out Almsmore plentifully, is a kind o f Stealing.

8. Thofe who with Images and Reliques ofpretended Saints, and Pilgrimages to certainPlaccs, with a Dcfign to cheat People of theirMoney, do falfely pretend to the Power ofdoing Miracles.

9. Thofe who are not faithfully diligent intheir Mailer s Service? for that Part of theirWages, which by fui table Diligence they donot earn, may be faid to be ftolen. The fame

may be faid of all Labourers, whofe Workis not proportionable to their Wages.

10. All Forgers o f falfe Wills, in order todefraud the lawful Heir of his Inheritance,and all falfe Pretenders to Affinity and near-nefs of' Bloud, with a view only to make

themfeives Heirs to an Eftate.xi. P.eceivers of the Publick Money, who

icileu their Receipts, and magnify their Ex-pences, in order to appropriate the Money of

the


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[ ]the Nation, which is a very heinous Crime,becaufe the Prince will thereuoon be neceffi-

4

tated to burthen his People with new Taxes,to make up the Sum embezled by his Officers.

12 . A ll Judges, who take G ifts for pallingunrighteous Judgments, are Thieves accordingto this Commandment, tho in other Things

they may be morally jufl: and honeft Men.13. All unfair Proceedings in the Confecra-

tion o f Biihops and other Ecclefiaftical Per-fons, for the fake of filthy Lucre, which fin-fnl Practice is called Simony, or the Sin of

Simon Magus, who would buy the Gift of Godfor Money.

14 . All unequal Diftribution of Civil Employments to worthlefs and unskilful Perfons,although there is no bribing in the Cafe ; for

it is an injury done to People better qualified,and the Publick fufters for it.

Thefe are fome of the feveral Species ofStealing ; and if we have omitted any, it maybe eafily reduced to one of thefe.

But take thefe two Remarks along withyou.i. That the Sin of Stealing does either come

from unfatiable Deiire o f getting Riches, fora covetous M an is never iatisfied with whathe has; therefore by right or wrong he ap-

propriates the Pofieiilons of others. O r fromIndolence, and a lazy Temper, which will


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1

2. That there is no Forgivenefs to be expedit'd for any o f the forementiond Species

of Stealing, till Reftitution and Satisfaction ismade to the injurd Parties.

Qj What is forbidden in the Ninth Commandment ?

A. It forbids us to bear falfe Witnefs a-gainft our Neighbour, which is of two Kinds,the one in, the other out of the Courts of

Judicature.Q. What kind of falfe Witnefs is given in

Courts of Judicature ?A . They are thefe three following :

-i. Falfe Accufation. s2. Falfe Witnefs, either by Swearing falfe-

ly againft an innocent Perfon, or by fuppref-fing the Truth againft the Guilty.

3. When the Judge does not ufe all Dili

gence and poffible Means to come at the Truth,he is a Tranfgreifor o f the Ninth Commandment, and o f the 6th and 8th at the fameTim e; fuch a Judge does an honeft Man agreat deal of Prejudice, though he fliould e-

fcape with his Life and Fortune.Qj What are the Kinds of falfe Witnefs

which are committed in daily Converfation ?A. i . Slandenng and Backbiting.

2. Affronting another to his Face with abu-five Lanr;u:>:-e.

*- o3. Condemning the AcHons of Strangers,though in themfelves blameable, and to beidi in p proved.

4. Ridiculing others for feme natural Imper- feftions.


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fe&ions, whether in Body or Mind, withoutfome very folid Reafon for fo doing.

5. A ll fatyrical Pleafantries, that tend todiminiih our Neighbours Reputation, and allfinifter difadvantageous Interpretation o f other.Mens Words and Aions. > .

6. This Sin may likewife be committed by.Nods and Signs, as ihaking the Head* or byfighing at the mentioning the Name of a certain Man, in fuch a Manner, that his contempt and diflike is fufficiently manifefted ;and even Silence fometimes has a louder Meaning than Words to raife fufpicion in. the Minds

of others, and diminiih our Neighbours R e putation.

7. Add hereunto Pafquils, and Piftures madeon Purpofe to injure our Neighbours R e putation.

8. Laflly, There is another more fubtleMethod of blackening our Brothers goodName, by giving him very high Encomiums,and uncommon Praifes, but blended with fuchmean and ugly Circumftances, that the M an

may feem more odious. In a Word, whatfo-ever Contributes to the Diminiihing our Neighbours good Name, whether it be in Wordor Deed, is a Violation o f the Ninth Commandment.

To avoid this Sin of hurting the Reputation o f others, confider, _ _ .

i . That Inclination to fpeak Evil of 0-thers flows from Envy, Pride, Revenge, anda long Cuftom of Lyin g; for whoever utters

what in Duty he ihould have concealed, and

C 4 con-

*3


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[ * ]t

conceals what he fhould have difclofed, is aLyar, and condemned by this Commandment.

2. That this Sin of hurting our NeighboursReputation, i f once contracted, is very difficult to be forgiven, becaufe of the Unvvilling-nefs of all fuch Slanderers to make honourable Reparation to the injured Perfon, with

out which there can be no Forgivenefs ex-?pefted for this Sin.

Q. What is forbidden in the Tenth Commandment ?

A . All unjuft defiring or coveting is here

by condemned, and whatever in the five foregoing Precepts is forbidden to be done, thevery Thoughts of fo doing is forbidden here,and what is commanded to be done, the firftfecret Motions of the Heart towards the Nonperformance is here condemned.

And therefore it is not enough to abftainfrom injuring others, but we muft not defireor luft after what belongs to our Neighbour.

A s for Example, the (5th Commandment forbids taking away another Mans Life, but the

firft angry intentions of hurting the Body ofour Neighbour is forbidden here. The 7thforbids criminal Familiarity with another MansWife, or of a Woman with anothers Huf-band ; but here lulling only after a Woman

is condemned. The 8tn forbids appropriatingother Mens Goods, &c. And therefore thisjoth Commandment comprehends all thofe ofthe fcond Table, as the firft Commandmentimplies all rhe Commands of the firft Table,relaths God and his Worlliip.

Q- Is


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[ 1 5 1

Q. Is that all that is neceifary to be knowiiconcerning the Law of God ?

A. Yes : Thefe are the principal Things ne-ceifary to be known for. thy Inftrution, withthefe additional Obfervations relating to theDivine Law.

X. The moral Law is unchangeable, univer-

fally obliging all Nations, Jew s and Cnriftians,in all Places, and at all Times, to the Endof the World. For tho the ceremonial Law,

which ferved only to tipify and fee forth tothe Jew s, through Purifications and Offerings,the Myfteries of our Redemption, was annulled at the Death of Chrift, (in whom it wasaccompliflnd,) and tho the fame may be faidof the judicial Law given by Mifes, for theGovernment of theJeweft Comman-wealth ;yetthe moral Law is, and will remain always the

J 4

fame.2 . All thefe Commandments are to be o-

beyd by us with the profoundeft Refpect andfilial Fear, confiderine that the Lawgiver is

o .J

Almighty, Omnipotent/and feerh our Thoughts

afar off, and is certainly to be our Judge;and 3tis a fearful Thing to fa ll into the Hands ofthe living God. And that we may jfear Godnot as Slaves, but as dear Children, accordingto this holy Law , confider that the Lawgiver

is the Eternal Juftice, the Perfe&ion of Good-nefs and Truth it felf, who has created us,and alfo redeemed us with the precious Bloodof his dear Son, and protects and lends us byhis wife Providence, caufmg all Things to

work together for our Good.

3. This


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3 This Love to God .cannot be kindled inour Hearts by our own Strength, without the

Afliftance o f Gods holy Spirit ; therefore wemuft be inftant in Prayer, that God would begracioufly pleafed to inflame our Hearts withlove towards himfelf, and that we may havea regard to all his Commandments.

4. I f our Obedience to thefe Commandsproceeds from the Fear of Men, or out ofVain-glory, in order to be the more efteern-ed in the World, or from any other Principle than from true Love, it cannot be acceptable in the Eyes o f God, for it is Hypo-

crify.5. We trangrefs the Law of God, not

only by our own Sins, but by partaking inthe Sins o f others, by Commanding, Counfelling, or any way Aflifting others to commit

any wicked Aions. For Example, I f I hirea Cut-throat to murder my Neighbour, I ammy felf a Murtherer. I f I conceal Stolen Goods,I my felf am guilty of Stealing. & c.

God (heweth his Mercy for Thoufand Generations to thofe that love him, and hisRighteoufnefs to the Childrens Children ofthofe that fear him, and keep his Commandments.

2,6

Explanation of the Lord's-rayer.

ui* fatijct* Mjici) net in tpeaett*

Our Father, God, and Creator, who, thoughthou filleft ail Places with thy Omniprefence,

yet


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yet the better to exprefs our Conceptions ofthy infinite and immenfe Power, we fay that

thou art in Heaven ; and thence, out of thyinfinite Grace and Goodnefs, thou command-eft us to call Thee our Father, although forthe Multitude o f our Tranfgreffions, we arenot worthy to be called thy Children. There

fore we come as poor and miferable Sinners tothe Throne o f Grace, praying with Faithunfeigned.

rpnfofoen tijp 33atne-

Illuminate our Underflanding, and purifyour Hearts, moft merciful Father, that we mayacknowledge Thee to be our only Creator andRedeemer, praife Thee unfeignedly, and placeall our Hopes and Confidence in Thee, that

all thofe who believe in Thee, may be moreand more confirmed in their moft holy Faith,and that thofe who fit in the Regions and

u

Shadow of Death, may fee thy marvellousLight; root out all Unbelief, Schifms, and

Herefies, and enlarge the Boundaries o f thyholy Church, that all the Nations o f theEarth may be converted to Thee.

[ 17 ]

Grant, O deareft Saviour, that we may notlofe the Inheritance of thy Kingdom; thatafter we have ended this Life, we may reignwith Thee for evermore; and thereforewhile we are in this early Tabernacle, we

figh


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figh and groan till we are clothed in thyheavenly Maniions with everlafting Glory.

W l 6e tone on attij, as it te iit| ) 0 a i ) e

1

Plant thy Fear in our Hearts, quicken andwarm our Souls with thy holy Spirit, and foih'engthen our Weaknefs, that we may under-ftand thy Commandments and do them, thatthy Will may be done on Earth, as it is inHeaven.

ie 0tjig D a p out: M p 'B ttauGive us, merciful Father,, all that is necei-

fary for the Support of this natural Life,wholefome Air, the Fruits o f the Earth in A -bundance, and thyBleifing upon our handy Work.Blefs the Civil Magiftrate. Give Health andlong Life to our Orthodox, Vidorious Sovereign Peter Alexowitz, Czar and Emperour overail Ruffia, and to all the Court and Army.Grant that the Nobles may be Loyal, Men of

Truth and hating Co vetouihefs. Preferve all therefpedive Magiftrates in Love and Unity, andgrant to us all what thou knoweft to be ne-ceifary for us before we ask Thee. Give usthis Day our Daily Bread, and gracioufly pre

vent all our Neceffities.

[ *8 ]


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[ [

anti ftrgfte us out fefpafTeg, as foe for*

$\M tljcm tljat titfpafg againft ug.According to thy infinite Mercy, through

the Mediation and precious Blood o thy only begotten Son, ihed for our Sins, forgive us0 God, all our Tranfgrefllons which we have

wilfully, or through Ignorance, committed, either in Thought, Word, or Deed, as we forgive our Brethren who trefpafs againft us.Enter not into Judgment with thy Servants,for in thy Sight no M an living ihall be jufti-

fied. For there is no Man that iinneth not ;thou only art without Sin, and thy Righte-oufnefs is from everlafting to everlafting, andthy Word is Truth.

1

8 leaam not into temptation-

Moft gracious Lord and Father, the Godof all Comfort, behold with an Eye o f Pity,the Weaknefs and Inconftancy of our Minds,and lead us through this Wildernefs World, re

moving far from us all imminent and un-forefeen Dangers, that we may not be caft downwith over-much Sorrow. But i f it is thyPleafure, as a loving Father, to chaftife usfor our Amendment, thy Will be done, only give us Strength and Patience to bear thy

Fatherly Corre&ions ; and grant, that in theTimes of Profperity and Abundance, we mayfear Thee, and never forget thy great Be-

W 4w

nefxts.


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D e l i e r t $ f t m C M *

More efpecially, Lord and Saviour, fromour crafty Enemy the Devil, who is a M ur-therer from the Beginning; who, by deceiving our firft Parents, precipitated all Man

kind into the Depth o f M ifery ; and when hefees that we are redeemed by the Death ofthy dear Son, yet always goes about like aroaring Lion, feeking whom he may devour, fromwhofe Snares, good Lord, deliver us at all

Times, and at the Hour of Death.

ifo? tftne t ilje ftngiom, tje potoi* aititje $ , foi* efcec ani eet\ Amen.

W e are affured, O heavenly Father, thatThou heareft our Prayers, and wilt grant allwhat is neceffary for u s ; for thou art ourGod, and we are thy Servants: Thou artour King, and we are thy inheritance, redeemed by the Blood of J e s u s C h r i s t . Thoualfo art Almighty, and thou canft do whatThou pleafeft. Grant that whatever Thou

workeft by us, according to thy good Plea-fure, may be done to the Honour of thygreat Goodnefs; not unto us, O Lord, notunto us, but to thy Name, be all Honour andThankigiving, for Thine is the Glory for e-ver and ever. Amen.

The Lord is near to all th at. call uponhim in Truth, he anfwers the Prayers of the

Righteous, and helps in Time of Trouble.Here


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Here follows the Angels Salutation to thbleifed Virgin, which is conceived in fo plainExpreflions, that there is no need o f anyExplication.

i H ail thou that art highly favoured, the Lordis with Thee, bleffed art thou among Women, &c.

j 5the O rthodox F a i th , or the C reed b r i e f-

j l y E x p l a i n e d .

] 3! efeae in tije fa tiie tceato? of pcatici anti C n ciij, o f allt f m 0 iMc ana inlwfiiJle.

I believe in one God the Father, and placeall my Confidence in Him, and confefs that

I He is the Almighty Lord and K in g o f allI Things in Heaven and Earth , i. e. of all vi-I fible Bodies, and o f all invifible Spirits, A n -

I gels and Souls of Men, and that he createdI them all by the Word of his Mouth;

I 2itQ tit one L o $ MttsS Cfjctif, tije ontoSeffottcn of o li, begotten of tiie a*tijei* before tije 'Beginning of tije Kto^i,iigijt of Iigijt, tine Cob of trueIiom attti not niasc, of tije fame feianceiiuifj tije jfatijet', b? iuijom all d jin g g

Mz m ^ e ;,I I alfo belie, e in one Lord J e s u s C h r i s t ,

I and place all my Confidence in Him, and con-I fefs that he is indeed the only begottenI Son of God according to his Divine Nature,I who is bora of the Father by an eternal Ge-f neration

[ 3* J


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iteration, the Manner whereof furpaifes all ere-ated Underftandings. A s the Father is Light,

fo i s . the Son ; and as the Father is God, fois the Son God, and has the fame Power,Wifdom, and all the fame Divine Attributeswith the Father. He is born of the Father,and not created, he has no feparate Nature,but is the very fame one God with , the Father, and has in Conjunction with the Father,created all vifible and invifible Beings, yetthere is a Perfonal Difference between theFather and the Son.

mi)Q f02 u0 Sgteit came soluit ftom tyea -her Son Bofians, Woldomh f

Duke of Ruffia, in the Year 990, did introduceinto all his Territories, the Chriftian Religion,

with the Difcipline and Ceremonies then pra-difed in the Greek Church j and this was

done


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$

I

4


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nd Confia

' 'done in purfuance of Marriage Articles b-

fs Ann, Sifter to Baft-tinus, PorpUrogenetus, .the

_______ 4 5 o f Confiantinople. TheRuffians have onftantly .adhered to the GreekChurch ever fince, and would never acknowledge th Jurifdiion of the Latin Church,ufurped by the Pope of Rome.

It follows from thefe Premifes, that the.Of-. * '

ficers and Ecclefiaftical. Dignities are as manyin Number, ,and the fame in a manner, bothin Name and Degree, as tv ere in the EafiernChurches, when flourifhing. under their Gre

cian Emperors.Their Patriarch, or chief Direct-

Patriarch. or in Matters o f .Religion, until

Confiantthe Year 15 18 , was o f the City

^ 4 J , / f

rch of C/,70, becaufe being,driven by the Turkfrom Confiantinop!t\ the Seat o f the Eafiern Empire, he removed to that Ifland, arid thereplaced his Patriarchal Refidencej fo that theEmperors and Clergy of Rujfia,.where wont yearly to fend him Prefents, and to acknowledgea Spiritual kind of Homagfc and Subjectiondue to him, and to that Church. But in theYear abovementioned, the Patriarch o f Confian-tinople or Chto, called Hieroncmo, (being -banifhed,as fome fay, b y , the Tiirk; or, as others do'

conjecture, depofed by the Greek.Clergy 5) cameto Mofmv, and perfuaded the Emperor, thatthe Patriarchal See might, be tranilated thither ; urging firft, that twas highly unrea-ftnable that it ihould continue any longer un-

D 4 der


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de!r fh Turkifo Yoke. And idly, becaufe th'Kufjuiti Church was the only genuine Daitgh*-

tei of the Greek at that Time, holding thfame Dodrine and Cereriionie's with it, threft being all fubjed to th Turk, and fallen a-

wfly from the righ t. Profeflion. Wherei n thecrafty Greek, to; make. the better Market ofhis, broken Ware, (hewed at large the' A d

vantages artd Honour that would accrue tothe Empei'of and his Country, by having thePatriarchs Seat tranikted into the chief Cityand Seat of his Empire. A s for the Righto f tranflating the fame, and appointing his

Succeifor, he made no doubt of it, but thatit pertained wholly to himfelf.

Hereupon ' the Emperor and his Councir,with.'the principal of his Clergy affembled atM tfavj, where it wits refolved, that the Metro

politan of Mofcd ihoitld be declared Patriarch % $of th whole Greek Church, and have thefame Authority and Jurifdidion that pertained before to the Patriarch of Confiantinople orScla; and. that it might be done with more

Ord er and Solemnity, the 25th o f ^anumy,1588, the Grek Patriarch, accompanied by theRuffian Clergy, . went to the Greek Church ofPrechefi'e, or our undefiled Lady, within theEmperors Palace, (having firft walked in Pro-ceilion through the City, and bleffed the People with his two Fingers) where he made anHarangue and delivered his Refignation in

Writing, and fo laid down his PatriarchalStaff, which was prefntly received by theMetropolitan of , with divers other Ce

remonies

40 .^ 4

9


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remonies then ufed in the Inauguration of thisnew Patriarch. And the fubtile Greek) load

ed with great Frefents from the Emperor andthe Clergy, retired into Poland. It is veryprobable, this was defignedly intended, tocaufe a Schiftn between the Ruffian and GreekChurches, but the Projeft proved abortive.For, notwithstanding this new Patriarch of

Mofcow, the Greeks continued to ehoofe theirown, and both Churches are ftri&ly unitedas before. From this Time to 1700, they reckon eleven Patriarchs of Mofcow.

I . Jo fi.2. Gerfliogen.3 . Ignatius, W h o m , h o w e v e r , f o t i i e

will not reckon amongthe others, he having

been a Roman-Catholichtin the Time of Pfeudo-Demetrius.

4. Philaretus.

5 6 . Jofitt.

7. Nicen.5 . Jo fa ff.

p. Piflerirn.j o . y o a k h n .

1 1 . Adrian.

After whom none has been chofen ; the pr-lent Emperor, as Head of the Church, taking the chief Government thereof into his

Hands. Who Itkewife, on iome folemnOcca-

[ 4 ]


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Qccafions, a els publickly in. the Church in hispatriarchal Capacity : For the former Patriarchs

being next to the Czar in Power and Authority,and Lords Paramount in the Dii'eftion ofw +

Mens Confcienees, and being alfo very oftenone of the Emperors Brothers., or fome nearRelation, and by their Office being obligedto refide in the Capital o f the Empire, theyufed to plot againft their Sovereign in his Ab-fence, or underhand favoured foreign Enemies ;

which Inconvenience his Czarifi) Majefty refolvdto remove^ by this great Specimen o f humanPrudence, viz. not contenting himfelf with the

empty Tit le of Head of the Church, he re-folved to exercife the Ecclefiaftical Dignity itiPeribn, and, in that Capacity, about eight

Years ago, gav this remarkable * Charge tohis Clergy.

4P


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IHinjoined to obferve the faid high Order as aj general Rule in all Cafes ; in purfuance whereof, we Archireje's have promifed the fame, ac-

|


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Cl


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t * , I of, not for Lucre, Fame, or Honour fake ; but after, an Apoftolick Manner, and in the

Lord, to the end the Faithful may remain int Faith, and in Praftice o f good W orks: 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; and11 that 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 only 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 according to the Senfe o f 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


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f 4 * ]There was formerly but one Me-

Metyopoli- tropolitan in all Ruffia, viz. of Mo-tans. fcow; but this being erefted into aPatriarch, four Metropolitans were

created, the one ofNovogorod, the others of Raft ove, of Cafan, and Sankyen : Their Office was

to receive of the Patriarch fuch EcclefiafticalOrders as he thought good, and deliver them jto their refpeftive Archbiihops, befides theiOrdering their own Diocefe.

Their Archbiihops are thofe ofArchhiftop. Kiow, Mofcow, Wolodomir, See. their!

Office is all one with the Metropolitans, fave that they have an under Jurifdidioii, jas Suffragans to the Metropolitans, and Superior to the Bilhops.

Then follows their Uladifries, orBifiops. Bifhops, who are many in Num

ber, having each a very large Diocefe, as dividing the reft of the whole Empirebetween them.

The Ecclefiaftical Jurifdiion

Ecclefiaftical o f the Metropolitans, Archbi-JuyijdiEiicn. fhps and Bifliops, is the fame in

a manner that is ufed by theClergy in other Parts of Chriftendom ; for befides their Authority over the Clergy, and or

dering fuch Matters as are meerly Ecclefia-ffical, their Jurifdiion extendeth to all Te-ftimentary Caufes, Matters o f Marriage, andDivorcements, fome Pleas of Injuries, &c.

T o whichPurpofe alfo they have their Officials

or Commiilaries, (whom they call Bojaren Ula-ditskcy) that are Lay-Men and Perfons of Qua

lity,


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lity, who keep their Courts, and execute their,Jurifdiion : And, befides their other Oppref-

fions over the Common People, tyrannize alioover the inferior Clergy.

As for the Archbiihop or Bifhop himfelf, hebears no fway in deciding thofe Caufs thatare brought into his Court; but if he would

moderate any Matter, which he judges wrong,he muft do it only by Intreaty with his Gentleman Official: The Reafon is, becaufe thefeBojarskey, or Gentlemen Officials, are not appointed by the Biihops, but by the Empero

himfelf, or his Council, and are to give an account o f their Doings to none but to them. I fthe Biihop can by Intreaty have the Choice ofhis own Official, it is efteemed as a very greatFavour.

In a word, the Clergy of Ruffin, as well concerning their Lands and Revenues, as theirAuthority and Jurifdiion, are altogether ordered and over-ruled by the Emperor and hisCouncil.

They have alfo their Affiftants, or feveralCouncils o f thir Priefts, who are of their Dio-cefe, refiding within their Cathedral Cities, tothe Number of twenty four.

The Patriarchs yearly Revenue

out of his Lands, befides his other Revenues.Fees, was about 3000 Ruhelsor D u-w s; the Metropolitans and Archbiihops 2500;the Biihops, fome 1000, fome 800, &c.

Their Habit or Apparel, when

they appear in their Pantifiudibus Apparel.011 i'olemn Ocafions, is a ''.litre ontheir

[ 47 ]


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their Heads, after the Popifh Faihion, fet withPearl and precious Stones; a Cope on theirBacks made of fine Brocade, embroidered withPearl; and a Croiiers Staff in their Hands,laid over with Plates of Silver double gilt, witha Crofs or Shepherds Crook on the top. Theirordinary Habit when they ride, or go abroad, I

is a black Hood on their Heads, that frequent-1ly hangeth down their Backs. Their upper]Garment, which they call R:is, is a Gown of jblack Damask, with Lifts or Stripes of white ISattin laid upon it, every Stripe about two I

Fingers broad, and their Crofiers Staff carried jbefore them. The People flock together from Iall Quarters to receive their Paternal Benediction, which they perform with their two Forc-Fingers, after a marvellous Manner.

The Election and Appointing ofElection 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 isno Bifhop, Arehbifhop, or Metropolitan, buthath been a Monk or Friar before. And for jthat ReafOn they are, and muft all be unmarried Men ; for Monks vow perpetual Cha-ftity. When the Emperor hath nominatedthe Perfon, he is invefted in the Cathedral of

his Diocefe, with many Ceremonies. Theyhave alfo their Deans and Archdeacons. Thereft of the Clergy are the Archimandrites, whogovern the Convents of Monks, and the Igu*moncs thofe o f the Nuns. Next follow the

$

Popes and Proto-popes, being the fecuiar Priefeanii


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and Arc'n-Priefts. The Number o f which infe-riour Clergy and cloiftered Monks and Nuns isexceeding great, and who are for the moft

part very illiterate and poor, living chiefly upon the Benevolence of the Laity.

A s for their Preaching, like asin other Chriftian Countries, they Learning ofneither ufe it, nor indeed are capa- the Clergy.

ble o f it, being utterly unlearnedboth in the Scriptures and all other forts ofKnowledge; by confequence, the People beingfo indifferently inftrufted, live in grofs Ignorance. 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, inhis Cathedral Church, to this or the like effect : That if any bear Malice towards hisNeighbour, if any entertain traiterons Thoughts

againft the Czar, let him beware of fuch wickedDevices; i f any have not kept his Fails and

Vows, nor done his other Duties to the holyChurch, he muft be heartily forry for the likeOmiflions, &c, And this is a matter of Form

with them, utterd in fcarce more Words thanhere fet down. Yet this is pronounced withthat Grace and Solemnity, in a Pulpit fet upon purpofe for this one A ft, as if he were topreach over a whole Body o f Divinity.

The Empcrour is always prefent at this

folemn Exhortation, and his prefent CzarifiMajefty, ever fince he has fuppreiled the Patriarchal Dignity, has officiated himfelf on

E thefe

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thefe Feftivals, beginning the Tunes, andreading the Epiftle before the high Altar.

font mile ex-

5

* expound any Partsof Scripture in_ theirChurches, neither dothey preach, becaufethey hold, that by

this Means Herefiesand erroneous Opinions in -regard to theFaith, are publifhedto the World. They

fay, that publickPreaching, as it contains nothing but fub-tle Queftions and finefpun Conclufions, is

the Source o f all E rrors. They declarelike wife, that plainPrecepts are moreproper to difpofe the

Mind and Soul of

plication de tout ce quils lifent dans leurs

Eglifec c

c c

cc

; Ils ne prchent 'point non plus,parce quils ' tiennent

que cefi par ce nio*en que les Herefiess

cc & les opinions errones l'gard de

ic la Foi fe repandent

C dans le monde. Ilscc difent que ces dications publiques,Cf pleines de queft;

c c

Pre-

c c

ons

& de conclu-

fubtiles &

c c

genieufes,fource de

rn-font latoutes les

erreurs. Ils preten-cc dent auffi quune do-

fimple efl plusc e

their Czars to Good- ccpropre difpofer ler. 1 1 t T CC . J -

nefs and a holy Life,

cur & efprit de

than Explications of leurs Czars au lientheir Articles of c& la Saintet des

Fairh ; for which tcmurs que explica-Reafon they rejeft

and

CC tion des plus hauts" m y

* vide h R e l i g i o n a n c i e n n e 6 c m o d e r n e d e M u f c o v i t e soi m p r i m a Cologne 1 6 9 8 . p a g . i j . 2 c 8 3 .


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e

c

and -forbid* withgreat Severity, .all

Difputs about religious Matters. And i f at any time Con- tefts arife, they are immediately quaihd

by the Prudence and good Conduft o f the Patriarch ; andtc though the Difpute be about never fotc trifling a Matter, tis he alone that muft

decide it.

5V

I

C.

SC

c c

The fame Author,page 83, declares, The Reafon why the Ruffians preach not in their Churches is, becaufe, in their Opi- nion, thfe Houfe of God is prophan- ed thereby, th Preacher, as his Paf-

fions more him, being apt to vent whatever comes upper-

fi moft, to raife Qaefti- oris and Difputes,

which make the com-

(e myfleres ; cefl four-iC quoi ils rejettentC.U defendent avec

beaucoup de feverittoutes t les difputes,

K gard des chofescc Divines. Que fi en

matiere de Religiont i l s leve quelque d if-ccfevent, i l eft ufj-tc tt pdif par la prudence . & la bonne conduite du Patri-

arche, & .quelque pe-Cc tite que [oit la con- reflation, il nejl per-tc mis u lui Jeulden(t dcider.

cc La yaifon pourquoicc ils ne prchent pas

f i

Eglifes, eft

gination, la maifoti


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mon People fall intot Error, and fo intro-

dnce Novelties in Re- ligion ; fo that preaching, they fay, for the moft part does more Mifchief and gives

more Chagrin to theC Hearers, than Con-cc folation and Profit. Whereas the Read- ing the New-Tefta-

ment, as ufed in their Churches, is fufficient to teach them good Manners, and inftrud them in all Chriftian

" Virtues. They add, that by thus reading the New-Teftament,u the Chriftians of the firft Ages were edifi-

ed, and filled with the Holy Ghoft. That i f the Scripture muft needs be interpreted, it is much better (ac-

c cording to their Cu- c ilom) to read in their Churches the Homi- lies of the Holy Fa- thers, than to permit

very ignorant Prieft, who loves Wrangling,

__ 1

[ s1nent place aux muve-autez, & que ces Pr

dications aportent fou-vent plus d e . chagrin& de dommage auxAuditeurs, que de con

flatio n & de profit;

Au lieu que la le-Elure du Nouveau Te-

flament, lors quelle efifa ite dans les Eglifesifufit pour enfeigne-

ment des bonnes murs,& de toutes les vertus Chrtiennes, Us a-

joutent, que cefi parcette mme leElure, que

les Chrtiennes, ds lecommencement ont difie

Eglife, & quils ont tremplis du Saint E f

prit. Que f i ton de-

firoit quelque explication de Ecriture Sainte,ill valoit beaucoup mieux,comme cefi leur cou-tumejieur dans lEglife,

les Semons des SaintsPeres, que de permettre un homme ignoranty amateur dedifpntes, rempli de va

nit, & enfl dorguiel\de dbiter au Public

fis

]


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53

and is puft up with Vanity and Pride, to

vent in publick A f- femblies his own fan-ct taftical - Opinions, with a V ie w only to gain the Applaufe of the giddy Mul- titude. Therefore


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drftanding. And already, among feveral o?thers, one 'TheophylaElus, a Greek Monk at Pe

tersburg, almoft daily gives Proof o f his greatLearning and Abilities this W ay; but as toControverfies in Rligion and Politicks, they,as well as the reft of the Clergy, are exprefly forbid, by Authority, to handle fuch Sub

jects, without their Sovereign's particular Leaveor Command.

Their Prifs (whom they callPriefis. Popes, or Papaes,) are made by

the Biihops, without any great

Examination before, or Ceremonies at,their Admiffion, fave, that their Heads;are fhorn about a Hands Breadth on theCrown, and that Place annointed with Oil bythe Biihop. It is thefe fecular Priefts only

who are allowed, or rather obliged, to marry ;but i f the firft Wife die, he cannot take afcond, but he forfeits his PriefthoocL andhis Living withal, purfuant to the Senfe theRuffian Church puts upon that T ext of St.

Paul to Timothy, x Tim . iii. 2. A Bifljop mufl hethe Husband o f one Vl'ife. I f he will needs marry again after his firft Wife is dead, he isno longer called Papa, but Rofpapa, or QuondamPriefi. This caufes them to make much oftheir Wives, who are accounted as the M atrons or Women of the beft Reputation in

the Pariih. Thefe Priefts have noheir Main- Tythes, but ftand at the Benevo-

tenance. lence o f their Pariihioners, and geta Maintenance by their Offerings,

Shriftes, Marriages, Burials, Dirges, and Prayers

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[ 55 1

ers for the Dead and the Living, (which theycall Mali tu a.) For' befides the Churh Se;-

vice, their Manner is, for every, private Per-fon to have a Prayer faid for him by thePrieft, upon any occafion of Bufinefs whatfo-ever, whether he is to go a Journey, Sail,Plough, Sow, or whatever elfe he doth. WhichPrayer is not framed according to the Oc

cafion of his Bufinefs, but at random, beingfome of their ordinary and ufual ChurchPrayers, and it is thought to be more holyand effectual, i f repeated by the Priefts ownMouth. They have likewife a Cuftom to fo-

lemnize the Saints D ay, who is Patron totheir Church, once every Year , at whichTim e, all th Neighbours from other adjacentPariihes flock in, to have Prayers faid to that

< * / J

Saint for themfelves and Friends, and fo make*the Prieft an Offering for his Pains ; thismakes a great Part of his Maintenance, efpe-oially i f the Saint o f that Church is of Credit and Efteem for fome extraordinary Miracles. But then the Tythe o f all thefe Per*quifites is paid to the Bifliop of his Diocefe.

The Papa, or Prieft, is knownby his long Tufts o f Hair, his Their Habit..Gown with a broad Cape, and a

walking Staff in his Hand ; when he fays theService in the Church, he puts on a Surplice,

and fometimes his Cope upon folemn Days.They have befides their Papas or Priefts, theirChurnapapes or black Priefts ; thefe keep theirBenefices, though they are admitted Monks orFryars within fome Monaftery. They feem to

E refe-m-


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iemble Regular Priefts in the Romifi) Church.Under the Prieft, is a Deacon in every Church,

who does the Office of a Pariih Clark, andnothing elfe. Their Protopapas or Arch-Priefts,and their Arch-Deacons (who are next in E~lection to be their Protopapds) they ferve onlyin Cathedrals.

The Priefts have hitherto preferred the Liberty of wearing Beards, which they tenderalmoft as their Lives, and have a high V e neration for them, inalmuch as they thinkthey make them referable God Almighty,

whom their Painters reprefent with a greatBeard.

Their Monks or Fryars are hereMonh. more numerous than in any other

Country, and it is obfervable, that

the moil: fruitful and pleafant Parts i'warmwith Monafteries, the Number whereof is notonly due to the Devotion of the Inhabitants,but becaufe the Monks Life is iafeft fromthe Oppreffions and Exactions that ahv.iys

fall heavy upon the Laity, which induce many to put on the Fryars Weed, as the beftArmour againft fuch Sufferings j befides, thereare many, who upon fome Difappointinentfrom Friends, throw themfelves into a M onaftery; and others take it as a Sanfluary, andbecome Monks, to avoid fome Punifhmentthey delerve by the Laws o f the Realm ; fori f they get a Monaftery over their Heads,and put on the Cowl before they be apprehended, it is a Protedcion to em againft anyL aw , for what Crime fce\er, except high

Treafon:

56


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Treafon ; but with this Provifo, that no oneis admitted, unlefs he-bring tvxth him Land,

or Stock, or Money, and put it into the common Treafure, (except fuch as are _commanded by the Emperour ;) and fome bring to the

Value of a iooo Rubels, fome more, and none

lefs than 3 or 400.

The Manner o f their Admiffionis as follows: Firft, the Abbot Their Ad-ftrippeth him of all his fecular mifjion.

Apparel, then he puts upon himnext his Skin a white Flannel Shirt, widi a

long Garment over it reaching to the Ground,girded with a Broad Leather Belt, and an upperGown of black Saye, then is his Head (horna Hands Breadth clofe to his Skin, and thefeor the like Words are pronounced by the

Abbot, whilft he clips his H a ir : As thefeHairs are clipped off, and taken from thy Head,fo now iue take thee and feparnte thee clean fromthe World and worldly Things, Sic. This done,he anointeth his Crown with Oil, and put-

teth on his Cowle, and fo admits him amongthe Fraternity. They vow a perpetual Chaiti-ty, and Abftinence from Flefh.

They have alfo many Nunneries, whereof fome admit none Nuns.

but Noblemens Widows andDaughters. A Nun takes the Habit with the following Ceremo- Their Ad-nies: Upon her entring into the mifion.Nunnery, (lie wears a black Gown,and her Hair is combed quite over her Face,flic is conduced by the Siiterhood into the

middle

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middle o f the Ghappel, ftooping as fhe Walkswhere a Prieft ftands before a Desk, i here (he

throws her fe lf upon, the Ground thrice, and,continues, afterwards, in that Pofture. ThePrieft, after having faid a Prayer, asks, hertlivers Queftions, viz,. Whether ihe entered into a monaftical Life out o f Conftraint ? Whether ihe entirely renounced the World ? Whether (he would obey the Laws prefcribed ?T o all which (he anfwers, Yes, fo. help meGod. Then the Prieft begins another Prayer,after which he bids her rife, and (hew herFace. Upon which, fome old Nun parts her

H air, fteps up to the Desk, takes a Pair oSciifars which lie upon it, prefents them tothe Prieft, kiifes his Hand, and defires himto cut o f her Hair, which he feemingly declines, and lays the Sciifars afide. This Ce

remony being repeated a fcond and thirdTine, the Prieft at laft takes the Sciifars,and having parted her Hair into four Tref-fes, cuts them crofs Ways overthe Crownof her Head, the Chorufes finging certain Hymnsin the mean Tim e, Then the old Nuns put

the Girdle about her Waft, and drefs herin the Habit of the Order ; her Relations,

who ftand by, weeping and bewailing theyoung Woman, as now dead and loft to theWorld. Laft o f all, the Prieft reads to her

the Statutes of the Convent, and prefents herto the Lady Abbefs.

The


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The Revenues o the RuffianConvents were very great in former Revenues.

Times, at prefent they are ftriptof what is fpurfluous, yet have they ftilltheir Competency. And it is aftonifhing tofee their immenfe Treafure, coniifting of Jewels, Pearls, and. Gold, whih. is in a meafure

loft to the Publick ; but fince the Battle o fN arva , when the Affairs o f Ruffia had but anindifferent Afped, the Monafteries were forcedto contribute largely towards the Defrayingthe publick Charges of the War againft the

Swedes.Befides the feveral Orders of Hermits.

Monks, &c. the Ruffians have certain Hermits, (whom they call holy Men)they go naked about the Country in the coldeft

Seafon, with Iron Chollars about their Necks,their H air hanging lank and favage-like overtheir Shoulders ; they are efteemed as Prophets, and affume the Liberty of Talking

what they pleafej fo that i f they reprove any

openly, the Party concerned takes it very patiently, and fays no more than Po Grecmn, i .e.this is for my Sins; and i f any of thefeHermits take any Goods out o f one M an sShop, and give them to another, the Owner

thinks himfelf much beloved of God, and mucljbeholden to the holy Man fpr his fo do

fag

Qf

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4

%


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[ ]

/

%

Of the R u s s i a n L I T U R G Y .

H E Morning Service theytall Zaitrana, i. e. M at-tins. The Pvieft enterethv to the Church with his

Deacon following him ;when he is got about the middle of theChurch, he begins to fay with a loud Voice,Blaflavey Uladika ; i. e. Biefs us heavenly Father,Then he addeth; In the Name of the Fatheryand of the Son, and of the Holy Ghofl, one very

God in Trinity. And Afpody Pomehij, or. Lordhave mercy upon us, repeated three Times. Thisdone, 011 he marches towards the Chancel,or fanolum fanBortm , as they call it, and en-treth into the Scharfvey D w rey or heavenly

D oor; which no Man may enter into but thePrieft only. Where ftanding at the Altar, orTable, he faith the Lcrds Prayer, and thenagain Afpody Pomoluuij, pronounced twelve times,then praifed be theTrinity, the Father3 the Son,

and the Holy Ghofl, for ever and ever; the Dea-cons

Liturgy.

Mattins.


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cons and People anfwering, Amen. After this,the Prieft addeth the Plalm for the Day,

beginning with, 0 come let us worfiip9 and fa lldown before the Lord our Maker, &c. and thereupon he, with the Deacons and People, allturn themfelves towards their Images thathang on the Wall, and croffing themfelves,

bow down three times, knocking their Headsto the very Ground. After this, he readeththe Ten Commandments and Athanafiuss Creedout of the Service-Book.

This being done, the Deacon, who ftandethwithout the heavenly Door, readeth the Lifeof fome Saint, with a plain finging Note,not unlike to the Roman Catholicks, when theyiing their Gofpels. After all this, (which laft-eth an Hour and Half) he addeth certain fetColles or Prayers, fuitable to what he readbefore out o f the Saints Lives, and fo endechhis Morning Service ; a great many W ax-Candles burning all the while before the Images of the Saints, fome whereof are as thickas a Mans Waft, vowed or enjoined as a Pe

nance upon the People of the Pariih.About nine a Clock in the Morning, they

have another Service, called Obeidna, and if itbe fome Feftival-Day, they read, Blejfed be theLord God of Ifrad, &c. and We praife Thee, 0

God, &c.Their Evening Service is called

Vecherna, the Prieft beginneth with Vefpers.Blaftavey Vladika, as at Mattins,and the Plalms appointed for the Vecherna;

which being read, he fingeth, My Soul dothmag'-


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fyAjpody Pomeluui, Lord have mercy upon us,

'thirty times together. T o ivhich the -Boys,tv ho are the Church, anfyver all with oneVoice, as faft as their Lips ean move, Verij,Verij,.Verij, otPraife, Praife, Praife, thirty timestogether. Then is read by the Prieft, .and onHoly-Days, fung the 'firft Pfalm* Blejfed is tht

Man, &c. and .at the end is added Hallelujah re-peated ten Times : The next in order is fomepart of the Gofpel read by the Prieft, whichhe endeth with Hallelujah repeated three 'times;and fo : having faid a Colle in remembrance

of the Saint o f th a t Day, he endeth his E-vening Service. A ll this while the Prieftftandeth at the Altar, within the Chance!,

whence he never moveth all Service-Time. ThePeople ftanding together the whole Tim e irithe Body of the Church, and fome in thePorch, for they have neither Seats. nor Pewsin any o f their Churches, being in their Opinion an inducement to Indevotion .and Lazi-neis, and this is : univerfally the Practice ofthe Greek Church ;

russian catechism compos'd and publish'd by order of the czar, the (1725)

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