had entred himself this last year into the Russe profession and so was rebaptized living now as much an idolatour as before he was a riotour and unthriftie person Such as thus receive the Russe baptisme are first carried into some Monasterie to be instructed there in the doctrine and ceremonies of the Church Where they use these ceremonies First they put him into a new and fresh suit of apparell made after the Russe fashion and set a coronet or in Summer a garland upon his head Then they anoint his head with oyl and put a wax candle light into his hand and so pray over him foure times a day the space of seven dayes All this while he is to abstain from flesh and white meats The seven dayes being ended he is purified and washed in a bathstove and so the eighth day he is brought into the Church where he is taught by the Friers how to behave himself in presence of their idols by ducking down knocking of the head crossing himself and such like gestures which are the greatest part of the Russe religion The Sacrament of the Lords supper they receive but once a year in their great Lent time a little before Easter Three at the most are admitted at one time and never above The manner of their communicating is thus First they confesse themselves of all their sinnes to the Priest whom they call their ghostly father Then they come to the Church and are called up to the Communion table that standeth like an altar a little removed from the upper end of the Church after the Dutch manner Here first they are asked of the Priest whether they be clean or no that is whether they have never a sinne behind that they left unconfessed If they answer No they are taken to the table Where the Priest beginneth with certain usuall prayers the communicants standing in the meanwhile with their arms folded one within another like penitentiaries or mourners When these prayers are ended the Priest taketh a spoon and filleth it full of claret wine then he putteth into it a small piece of bread and tempereth them both together and so delivereth them in the spoon to the Communicants that stand in order speaking the usuall words of the Sacrament Eat this c. Drink this c. both at one time without any pause After that he delivereth them again bread by it self and then wine carded together with a little warm water to represent bloud more rightly as they they think and the water withall that flowed out of the side of Christ. Whiles this is in doing the communicants unfold their arms and then folding them again follow the Priest thrice round about the communion toble and so return to their places again Where having said certain other prayers he dismisseth the communicants with charge to be merry and chear up themselves for the seven dayes next following which being ended he enjoyneth them to fast for it as long time after which they use to observe with very great devotion eating nothing else but bread and salt except a little cabbage and some other herb or root with water or quasse mead for their drink This is their manner of administring the Sacraments Wherein what they differ from the institution of Christ and what ceremonies they have added of their own or rather borrowed of the Greeks may easily be noted CHAP. XVIII Of the doctrine of the Russe Church and what errours it holdeth THeir chiefest errours in matter of faith I find to be these First concerning the word of God it self they will not read publickly certain books of the Canonicall Scripture as the books of Moses specially the foure last Exodus Leviticus Numeri and Deuteronomie which they say are all made disauthentick and put out of use by the coming of Christ as not able to discern the difference betwixt the morall and the ceremoniall law The books of the prophets they allow of but reade them not publickly in their churches for the same reason because they were but directours unto Christ and proper as they say to the nation of the Jews Onely the book of Psalmes they have in great estimation and sing and say them dayly in their Churches Of the new Testament they allow and read all except the Revelation which therefore they read not though they allow it because they understand it not neither have the like occasion to know the fulfilling of the prophesies contained within it concerning especially the apostasie of the Antichristian church as have the Western Churches Notwithstanding they have had their Antichrists of the Greek Church and may find their own falling off and the punishments for it by the Turkish invasion in the prophecies of that book Secondly which is the fountain of the rest of all their corruptions both in doctrine and ceremonies they hold with the Papists that their Church Traditions are of equall authoritie with the written word of God Wherein they preferre themselves before other Churches affirming that they have the true and right traditions delivered by the Apostles to the Greek Church and so unto them 3. That the Church meaning the Greek and specially the Patriarch and his Synod as the head of the rest have a sovereigne authoritie to interpret the Scripture and that all are bound to hold that interpretation as sound and authentick 4. Concerning the divine nature and the three persons in the one substance of God that the holy Ghost proceedeth from the Father onely and not from the Sonne 5. About the office of Christ they hold many foul errours and the same almost as doth the Popish church namely that he is the sole mediatour of redemption but not of intercession Their chief reason if they be talked withall for defence of this errour is that unapt and foolish comparison betwixt God and a Monarch or Prince of this world that must be sued unto by Mediatours about him wherein they give speciall preferment to some above others as to the blessed Virgin whom they call Precheste or undefiled and S. Nicolas whom they call Scora pomosnick or the Speedy helper and say that he hath 300. angels of the chiefest appointed by God to attend upon him This hath brought them to an horrible excesse of idolatry after the grossest and prophanest manner giving unto their images all religious worship of prayer thanksgiving offerings and adoration with prostrating and knocking their heads to the ground before them as to God himself Which because they do to the picture not to the portraiture of the Saint they say they worship not an idol but the Saint in his image and so offend not God forgetting the commandment of God that forbiddeth to make the image or likenesse of any thing for any religious worship or use whatsoever Their church-walls are very full of them richly hanged and set forth with pearl and stone upon the smooth table Though some also they have embossed that stick from the board almost an inch outwards They call them
not one another till the marriage be solemnized On the eve before the marriage day the bride is carried in a Collimago or coach or in a sâ—edde if it be winter to the bridegroomâ— house with her marriage-apparel and bedsted with her which they are to lie in For this is ever provided by the Bride and is commonly very fair with much cost bestowed upon it Here she is accompanied all that night by her mother and other women but not welcomed nor once seen by the Bridegroom himself When the time is come to have the marriage solemnized the Bride hath put upon her a kind of hood made of fine knitwork or lawn that covereth her head and all her body down to the middle and so accompanied with her friends and the bridegroom with his they go to Church all on horseback though the Church be near hand and themselves but of very mean degree The words of contract and other ceremonies in solemnizing the marriage are much after the order and with the same words that are used with us with a ring also given to the Bride Which being put on and the words of contract pronounced the Brides â—and is delivered into the hand of the Bridegroom which standeth all this while on the one side of the altar or table and the Bride on the other So the marriage knot being knit by the Priest the Bride cometh to the Bridegroom standing at the end of the altar or table and falleth down at his feet knocking her head upon his shoe in token of her subjection and obedience And the Bridegroom again casteth the lap of his gown or upper garment over the Bride in token of his dutie to protect and cherish her Then the Bridegroom and Bride standing both together at the tables end cometh first the father and the other friends of the Bride bow themselves down low to the Bridegroom and so likewise his friends bow themselves to the Bride in token of affinitie and love ever after betwixt the two kindreds And withall the father of the Bridegroom offereth to the Priest a loaf of bread who delivereth it straight again to the father and other friends of the Bride with attestation before God and their idols that he deliver the dowrie wholly and truly at the day appointed and hold love ever after one kindred with another Whereupon they break the loaf into pieces and eat of it to testifie their true and sincere meanings for performing of that charge and thenceforth to become as grains of one loaf or men of one table These ceremonies being ended the Bridegroom taketh the Bride by the hand and so they go on together with their friends after them towards the Church-porch where meet them certain with pots and cups in their hands with mead and Russe wine whereof the Bridegroom taketh first a chark or little cup full in his hand and drinketh to the Bride who opening her hood or veil below and putting the cup to her mouth underneath it for being seen of the Bridegroom pledgeth him again Thus returning alâ—ogether from the Church the Bridegroom goeth not home to his own but to his fathers house and she likewise to hers where either entertain their friends apart At the entring into the house they use to flâ—ng corn out of the windows upon the Bridegroom and Bride in tâ—kâ—n of plentie and fruitfulnesse to be with them ever after When the Evening is come the Bride is brought to the Bridegrooms fathers house and there lodgeth that night with her veil or cover still over her head All that night she may not speak one word for that charge she receiveth by tradition from her mother other matrons her friends that the Bridegroom must neither heare nor see her till the day after the marriage Neither three dayes after may she be heard to speak save certain few words at the table in a set form with great manners and reverence to the Bridegroom If she behave herself otherwise it is a great prejudice to her credit and life ever after and will highly be disliked of the Bridegroom himself After the third day they depart to their own and make a feast to both their friends together The marriage day and the whole time of their festivall the Bridegroom hath the honour to be called Moloday Knez or young Duke and the Bride Moloday Knezay or young Dutchesse In living with their wives they shew themselves to be but of a barbarous condition using them as servants rather then wives except the Noble-women which are or seem to be of more estimation with their husbands then the rest of meaner sort They have this foul abuse contrary to good order and the word of God it self that upon dislike of his wife or other cause whatsoever the man may go into a Monasterie and shier himself a Frier by pretence of devotion and so leave his wife to shift for herself so well as she can CHAP. XXV Of the other Ceremonies of the Russe Church THe other ceremonies of their Church are many in number especially the abuse about the signe of the Crosse which they set up in their high-wayes in the tops of their Churches and in every doore of their houses signing themselves continually with it on their foreheads and breasts with great devotion as they will seem by their outward gesture Which were lesse offence if they gave not withall that religious reverence and worship unto it which is due to God onely and used the dumbe shew and signing of it instead of thanksgiving and of all other duties which they ow unto God When they rise to the morning they go commonly in the sight of some steeple that hath a crosse on the top and so bowing themselves towards the crosse signe themselves withall on their foreheads and breasts And this is their thanksgiving to God for their nights rest without any word speaking except peradventure they say Aspody Pomeluy or Lord have mercie upon us When they sit down to meat and rise again from it the thanksgiving to God is the crossing of their foreheads and breasts except it be some few that adde peradventure a word or two of some ordinarie prayer impertinent to that purpose When they are to give an oath for the deciding of any controversie at Law they do it by swearing by the Crosse and kissing the fâ—et of it making it as God whose name onely is to be used in such triall of justice When they enter into any house where ever there is an idol hanging on the wall they signe themselves with the crosse and bow themselves to it When they begin any work be it little or much they arm themselves first with the signe of the crosse And this commonly is all their prayer to God for good speed of their businesse And thus they serve God with crosses after a crosse and vain manner not understanding what the crosse of Christ is nor the power of it And yet they think all strangers Christians
some a 1000. some 800. some 500 c. They have had some of them as I have heard say ten or twelve thousand rubbels a year as had the Metropolite of Novograde Their habit or apparel when they shew themselves in their Pontificalibus after their solemnest manner is a mitre on their heads after the Popish fashion set with pearl and precious stone a cope on their backs commonly of cloth of gold embroidered with pearl and a Crosiers staff in their hands layed over all with plate of silver double guilt with a crosse or shepherds crook at the upper end of it Their ordinary habit otherwise when they ride or go abroad is a hood on their heads of black colour that hangeth down their backs and standeth out like a bongrace before Their upper garment which they call Reis is a gown or mantle of black Damask with many lists or gards of white Satten laid upon it every gard about two fingers broad and their Crosiers staff carried before them Themselves follow after blessing the people with their two forefingers with a marvellous grace The election and appointing of the Bishops and the rest pertaineth wholly to the Emperour himself They are chosen ever out of the Monasteries so that there is no Bishop Archbishop nor Metropolite but hath been a Monk or Frier before And by that reason they are and must all be unmarried men for their vow of chastitie when they were first shorn When the Emperour hath appointed whom he thinketh good he is invested in the Cathedrall church of his Diocesse with many ceremonies much after the manner of the Popish inauguration They have also their Deans and their Archdeacons As for preaching the word of God or any teaching or exhorting such as are under them they neither use it nor have any skill of it the whole Clergie being utterly unlearned both for other knowledge and in the word of God Onely their manner is twice every year viz. the first of September which is the first day of their year and on S. John Baptists day to make an ordinarie speech to the people every Metropolite Archbishop and Bishop in his Cathedrall Church to this or like effect That if any be in malice towards his neighbour he shall leave off his malice if any have thought of treason or rebellion against his Prince he beware of such practise if he have not kept his fasts and vows nor done his other duties to the holy Church he shall amend that faule c. And this is a matter of form with them uttered in as many words and no more in a manner then I have here set down Yet the matter is done with that grace and solemnitie in a pulpit of purpose set up for this one Act as if he were to discourse at large of the whole substance of divinitie At the Mosko the Emperour himself is ever present at this solemn exhortation As themselves are void of all manner of learning so are they warie to keep out all means that might bring any in as fearing to have their ignorance and ungodlinesse discovered To that purpose they have perswaded the Emperours that it would breed innovation and so danger to their state to have any noveltie of learning come within the Realm Wherein they say but truth for that a man of spirit and understanding helped by learning and liberall education can hardly indure a tyrannicall government Some years past in the other Emperours time there came a Presse and Letters out of Polonia to the citie of Mosko where a printing-house was set up with great liking and allowance of the Emperour himself But not long after the house was set on fire in the night time and the presse and letters quite burnt up as was thought by the procurement of the Clergie men Their Priests whom they call Papaes are made by the Bishops without any great triall for worthinesse of gifts before they admit them or ceremonies in their admission save that their heads are shorn not shaven for that they like not about an hand-breadth or more in the crown and that place anointed with oyl by the Bishop who in his admission putteth upon the priest first his surplesse and then setteth a white crosse on his breast of silk or some other matter which he is to wear eight dayes and no more and so giveth him authoritie to say and sing in the Church and to administer the Sacraments They are men utterly unlearned which is no marvell forasmuch as their makers the Bishops themselves as before was said are clear of that qualitie and make no further use at all of any kind of learning no not of the Scriptures themselves save to reade and to sing them Their ordinary charge and function is to say the Liturgie to administer the Sacraments after their manner to keep and deck their idols and to do the other ceremonies usuall in their Churches Their number is great because their towns are parted into many small parishes without any discretion for dividing them into competent numbers of housholds and people for a just congregation as the manner in all places where the means is neglected for increasing of knowledge and instruction towards God Which cannot well be had where by means of an unequall partition of the people and parishes there followeth a want and unequalitie of stipend for a sufficient ministerie For their priests it is lawfull to marrie for the first time But if the first wife die a second he cannot take but he must lose his Priesthood and his living withall The reason they make out of that place of Saint Paul to Timothie 1. 3. 2. not well understood thinking that to be spoken of divers wives successively that the Apostle speaketh of at one and the same time If he will needs marrie again after his first wife is dead he is no longer called Papa but Rospapa or Priest quondam This maketh the Priests to make much of their wives who are accounted as the matrones and of best reputation among the women of the parish For the stipend of the Priest their manner is not to pay him any tem the of corn or ought else but he must stand at the devotion of the people of his parish and make up the incommes towards his maintenance so well as he can by offerings shrifts marriages burials dirges and prayers for the dead and the living which they call Molitua For besides their publick service within their Churches their manner is for every private man to have a prayer said for him by the Priest upon any occasion of businesse whatsoever whether he ride go sail plough or whatsoever else he doth Which is not framed according to the occasion of his businesse but at randome being some of their ordinary and usuall Church-prayers And this is thought to be more holy and effectuall if it be repeated by the Priests mouth rather then by his own They have a custome besides to solemnize the Saints day that is patrone
Chudovodites or their miracle-workers and when they provide them to set up in their Churches in no case they may say that they have bought the image but exchanged money for it 6. For the means of justification they agree with the Papists that it is not by faith onely apprehending Christ but by their works also and that Opus operatum or the work for the work sake must needs please God And therefore they are all in their numbers of prayers fasts vows and offerings to saints alms-deeds crossings and such like and carrie their numbring beads about with them continualy as well the Emperour and his Nobilitie as the common people not onely in the Church but in all other publick places specially at any set or solemn meeting as in their fasts law courts common consultations entertainment of Ambassadours and such like 7. They say with the Papists that no man can be assured of his salvation till the last sentence be passed at the day of judgement 8. They use auricular confession and think that they are purged by the very action from so many sinnes as they confesse by name and in particular to the Priest 9. They hold three Sacraments of Baptisme the Lords supper and the last an oyling or unction Yet concerning their Sacrament of extreme unction they hold it not so necessary to salvation as they do baptisme but think it a great curse and punishment of God if any die without it 10. They think there is a necessitie of baptisme and that all are condemned that die without it 11. They rebaptize as many Christians not being of the Greek church as they convert to their Russe profession because they are divided from the true church which is the Greek as they say 12. They make a difference of meats and drinâ—â— accounting the use of one to be more holy then of another And therefore in their set fasts they forbear to eat flesh and white meats as we call them after the manner of the Popish superstition which they observe so strictly and with such blind devotion as that they will rather die then eat one bit of flesh egges or such like for the health of their bodies in their extreme sicknesse 13. They hold marriage to be unlawfull for all the Clergie men except the priests onely and for them also after the first wife as was said before Neither do they well allow of it in Lay-men after the second marriage Which is a pretence now used against the Emperours onely brother a child of six years old who therefore is not prayed for in their Churches as their manner is otherwise for the Princes bloud because he was born of the sixth marriage and so not legitimate This charge was given to the priests by the Emperour himself by procurement of the Godonoes who make him believe that it is a good pollicie to turn away the liking of the people from the next successour Many other false opinions they have in matter of religion But these are the chief which they hold partly by means of their traditions which they have received from the Greek Church but specially by ignorance of the holy Scriptures Which notwithstanding they have in the Polonian tongue that is all one with theirs some few words excepted yet few of them read them with that godly care which they ought to do neither have they if they would books sufficient of the old and new Testament for the common people but of their Liturgie onely or book of common service whereof there are great numbers All this mischief cometh from the Clergie who being ignorant and godlesse themselves are very wary to keep the people likewise in their ignorance and blindnesse for their living and bellies sake partly also from the manner of government settled among which the Emperours whom it specially behoveth list not to have changed by any innovation but to retain that religion that best agreeth with it Which notwithstanding it is not to be doubted but that having the word of God in some sort though without the ordinary means to attain to a true sense and understanding of it God hath also his number among them As may partly appear by that which a Russe at Mosko said in secret to one of my servants speaking against their images and other superstitions That God had given unto England light to day and might give it to morrow if he pleased to them As for any inquisition or proceeding against men for matter of religion I could hear of none save a few years since against one man and his wife who were kept in a close prison the space of 28. years till they were overgrown into a deformed fashion for their hair nails colour of countenance and such like and in the end were burned at Mosko in a small house set on fire The cause was kept secret but like it was for some part of truth in matter of religion though the people were made to believe by the Priests and Friers that they held some great and damnable heresie CHAP. XXIV Of the manner of solemnizing their Marriages THe manner of making and solemnizing their marriages is different from the manner of other countries The man though he never saw the woman before is not permitted to have any sight of her all the time of his woing which he doth not by himself but by his mother or some other ancient woman of his kinne aswell by the parents as by the parties themselves for without the knowledge and consent of the parents the contract is not lawfull the fathers on both sides or such as are to them in stead of fathers with other chief friends having a meeting and conference about the dowrie which is commonly very large after the abilitie of the parents so that you shall have a market man as they call them give a 1000. rubbels or more with his daughter As for the man it is never required of him nor standeth with their custome to make any joynter in recompence of the dowrie But in case he have a child by his wife she enjoyeth a third deal after his decease If he have two children by her or more she is to have a courtesie more at the discretion of the husband If the husband depart without issue by his wife she is returned home to her friends without any thing at all save onely her dowrie if the husband leave so much behind him in goods When the agreement is made concerning the dowrie they signe bonds one to the other as well for the paiment of the dowrie as the performing of the marriage by a certain day If the woman were never married before her father and friends are bound besides to assure her a maiden Which breedeth many brabbles and quarrels at Law if the man take any conceit concerning the behaviour and honestie of his wife Thus the contract being made the parties begin to send tokens the one to the other the woman first then afterwards the man but yet seâ—
besides their years and moneths minds for their friends departed what time they have prayers said over the grave by the Priest who hath a penie ordinary for his pains When any dieth they have ordinary women mourners that come to lament for the dead partie and stand howling over the bodie after a profane and heathenish manner sometimes in the house sometimes bringing the bodie into the backside asking him what he wanted and what he meant to die They burie their dead as the partie used to go with coat hose booâ—s hat and the rest of his apparel Many other vain and superstitious ceremonies they have which were long and tedious to report By these it may appear how farre they are fallen from the true knowledge and practice of Christian religion having exchanged the word of God for their vain traditions and brought all to externall and ridiculous ceremonies without any regard of spirit and truth which God requireth in his true worship CHAP. XXVI Of the Emperours domestick or private behaviour THe Emperours private behaviour so much as may be or is meet to be known is after this manner He riseth commonly about 4. a clock in the morning After his apparelling and washing in cometh his ghostly father or priest of his chamber which is named in their tongue Otetz Duhouna with his crosse in his hand wherewith he blesseth him laying it first on his forehead then upon his cheeks or sides of his face and then offereth him the end of it to kisse This done the Clerk of the crosse called Chersby Deyack Prosery bringeth into his chamber a painted image representing the Saint for that day For every day with them hath his severall Saint as it were the patron for that day This he placeth among the rest of his image gods wherewithall his chamber is decked as thick almost as the wall can bear with lamps and wax candles burning before them They are very costly and gorgeously decked with pearl and precious stone This image being placed before him the Emperour beginneth to crosse himself after the Russe manner first on the forehead then on both fides of his breast with Aspody Pomeluy Pomeluy mena hospâ—dy sacroy mena gresuick Syhodestua which is as much to say as Help me O Lord my God Lord comfort me defend and keep me a sinner from doing evil c. This he directeth towards the image or Saint for that day whom he nameth in his prayer together with our Ladie whom they call Precheste Saint Nicholas or some other to whom he beareth most devotion bowing himself prostrate unto them with knocking his head to the very ground Thus he continueth the space of a quarter of an houre or thereabouts Then cometh again the ghostly father or chamber priest with a silver bowl full of holy water which they call in Russe Tweta Voda and a sprinkle of Basill as they call it in his hand and so all to besprinkleth first the image-gods and then the Emperour This holy water is brought fresh every day from the Monasteries farre and near sent to the Emperour from the Abbot or Prior in the name of the Saint that is patron of that Monasterie as a speciall token of good will from him These devotions being ended he sendeth in to the Empresse to ask whether she hath rested in health c. And after a little pause goeth himself to salute her in a middle room betwixt both their chambers The Empresse lieth apart from him and keepeth not one chamber nor table with the Emperour ordinarily save upon the eve of their Lents or common Fasts what time she is his ordinary guest at bed and boord After their meeting in the morning they go together to their private Church or Chapel where is said or sung a morning Service called Zautrana of an houre long or thereabouts From the Church he returneth home and sitteth him down in a great chamber to be seen and saluted by his Nobilitie such as are in favour about the Court. If he have to say to any of them or they to him then is the time And this is ordinary except his health or some other occasion alter the custome About nine in the morning he goeth to another Church within his Castle where is sung by Priests and Choristers the high Service called Obeadna or Complin which commonly lasteth two houres the Emperour in the mean time talking commonly with some of his Councel Nobilitie or captains which have to say to him or he to them And the Councel likewise conferre together among themselves as if they were in their councel house This ended he returneth home and recreateth himself untill it be dinner time He is served at his table on this manner First every dish as it is delivered at the dresser is tasted by the Cook in the presence of the high Steward or his Deputie and so is received by the Gentlemen wayters called Shilshey and by them carried up to the Emperours table the high Steward or his Deputie going before There it is received by the Sewer called Erastnoy who giveth a taste of every dish to the Taster and so placeth it before the Emperour The number of his dishes for his ordinarie service is about seventy dressed somewhat grossely with much garlick and salt much after the Dutch manner When he exceedeth upon some occasion of the day or entertainment of some Ambassadour he hath many more dishes The service is sent up by two dishes at a time or three at the most that he may eat it warm first the baked then the rost meats and last the broths In his dining chamber is another table where sit the chief of his Nobilitie that are about his Court and his ghostly father or Chaplain On the one side of the chamber standeth a cupboard or table of plate very fair and rich with a great cistern of Copper by it full of ice and snow wherein stand the pots that serve for that meal The taster holdeth the cup that he drinketh in all dinner time and delivereth it unto him with a say when he calleth for it The manner is to make many dishes out of the service after it is set on the table and to send them to such Noblemen and officers as the Emperour liketh best And this is counted a great favour and honour After dinner he layeth him down to rest where commonly he taketh three houres sleep except he employ one of the houres to bathing or boxing And this custome for sleeping after dinner is an ordinary matter with him as with all the Russes After his sleep he goeth to evensong called Vechurna and thence returning for the most part recreateth himself with the Empresse till supper time with jesters and dwarfs men and women that tumble before him and sing many songs after the Russe manner This is his common recreation betwixt meals that he most delights in One other speciall recreation is the fight with wild Bears which are caught in pits or nets and