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
have the same full authoritie and jurisdiction that pertained before to the Patriarch of Constantinople or Sin And that it might be done with more order and solemnitie the 25. of Januarie 1588. the Greek Patriarch accompanied with the Russe Clergie went to the great Church of Precheste or our Ladie within the Emperours castle having first wandred through the whole citie in manner of a procession and blessing the people with his two fingers where he made an Oration and delivered his resignation in an instrument of writing and so layed down his Patriarchicall staff which was presently received by the Metropolite of Mosko and divers other ceremonies used about the inauguration of this new Patriarch The day was holden very solemn by the people of the citie who were commanded to forbear their works and to attend this solemnitie The great Patriarch that day was honoured with rich presents sent him from the Emperour and Empresse of plate cloth of gold furres c. carried with great pomp through the streets of Mosko and at his departing received many gifts more both from the Emperour Nobilitie and Clergie Thus the Patriarchship of Constantinople or Sio which hath continued since the Councel of Nice is now translated to Mosko or they made believe that they have a Patriarch with the same right and authoritie that the other had Wherein the subtil Greek hath made good advantage of their superstition and is now gone away with a rich bootie into Poland whether their Patriarchship be currant or not The matter is not unlike to make some schisme betwixt the Greek and Russe Church if the Russe hold this Patriarchship that he hath so well payed for and the Greeks elect another withall as likely they will whether this man were banished by the Turk or deprived by order of his own Clergie Which might happen to give advantage to the Pope and to bring over the Russe Church to the Sea of Rome to which end peradventure he devised this stratagem and cast in this matter of schisme among them but that the Emperours of Russia know well enough by the example of other Christian Princes what inconvenience would grow to their state and countrey by subjecting themselves to the Romish Sea To which end the late Emperour Juan Vasilowich was very inquisitive of the Popes authoritie over the Princes of Christendome and sent one of very purpose to Rome to behold the order and behaviour of his Court. With this Patriarch Hieronimo was driven out at the same time by the great Turk one Demetrio Archbishop of Larissa who is now in England and pretendeth the same cause of their banishment by the Turk to wit their not admitting of the Popes new Kalender for the alteration of the year Which how unlikely it is may appear by these circumstances First because there is no such affection nor friendly respect betwixt the Pope and the Turk as that he should banish a subject for not obeying the Popes ordinance specially in a matter of some sequele for the alteration of times within his own countreys Secondly for that he maketh no such scruple in deducting of times and keeping of a just and precise account from the incarnation of Christ whom he doth not acknowledge otherwise then I noted before Thirdly for that the said Patriarch is now at Naples in Italie where it may be ghessed he would not have gone within the Popes reach and so near to his nose if he had been banished for opposing himself against the Popes decree This office of Patriarchship now translated to Mosko beareth a superiour authoritie over all the Churches not onely of Russia and other the Emperours dominions but throughout all the Churches of Christendome that were before under the Patriarch of Constantinople or Sio or at least the Russe Patriarch imagineth himself to have the same authoritie He hath under him as his proper diocesse the Province of Mosko besides other peculiars His court or office is kept at the Mosko Before the creation of this new Patriarch they had but one Metropolite that was called the Metropolite of Mosko Now for more state to their Church and new Patriarch they have two Metropolites the one of Novogrod velica the other of Rostove Their office is to receive of the Patriarch such Ecclesiasticall orders as he thinketh good and to deliver the charge of them over to the Archbishops besides the ordering of their own diocesse Their Archbishops are foure of Smolensko Cazan Vobsko and Vologda The parts of their office is all one with the Metropolites save that they have an under jurisdiction as Suffragans to the Metropolites and superiours to the Bishops The next are the Uladikeis or Bishops that are but six in all of Crutiska of Rezan of Otfer and Torshock of Collomenska of Volodemer of Susdalla These have every one a very large diocesse as dividing the rest of the whole countrey among them The matters pertaining to the Ecclesiasticall jurisdiction of the Metropolites Archbishops and Bishops are the same in a manner that are used by the Clergie in other parts of Christendome For besides their authoritie over the Clergie and ordering such matters as are mere Ecclesiasticall their jurisdiction extendeth to all testamentarie causes matters of marriage and divorcements some pleas of injuries c. To which purpose also they have their Officials or Commissaries which they call Boiaren Uladitskey that are Laymen of the degree of Dukes or Gentlemen that keep their Courts and execute their jurisdiction Which besides their other oppressions over the common people reigne over the Priests as the Dukes and Diacks do over the poore people within their precincts As for the Archbishop or Bishop himself he beareth no sway in deciding those causes that are brought into his Court But if he would moderate any matter he must do it by intreatie with his Gentleman Officiall The reason is because these Boiarskey or Gentlemen Officials are not appointed by the Bishops but by the Emperour himself or his Councel and are to give account of their doings to none but to them If the Bishop can intreat at his admission to have the choice of his own Officiall it is accounted for a speciall great favour But to speak it as it is the Clergie of Russia as well concerning their lands and revenues as their authoritie and jurisdiction are altogether ordered and overruled by the Emperour and his Councel and have so much and no more of both as their pleasure doth permit them They have also their assistants or severall Councels as they call them of certain Priests that are of their diocesse residing within their cathedrall cities to the number of foure and twentie a piece These advise with them about the speciall and necessarie matters belonging to their charge Concerning their rents and revenues to maintain their dignities it is somewhat large The Patriarchs yearly rents out of his lands besides other fees is about 3000. rubbels or marks The Metropolites and Archbishops about 2500. The Bishops
About 9. of the clock in the morning they have another service called Obeidna or Compline much after the order of the Popish Service that bare that name If it be some high or Festivall day they furnish their Service beside with Blessed be the Lord God of Israel c. and We praise thee O God c. sung with a more solemn and curious note Their Evening service is called Vecherna where the Priest beginneth with Blaslavey Uladika as he did in the morning and with Psalmes appointed for the Vecherna Which being read he singeth My soul doth magnifie the Lord c. And then the Priest Deacons and people all with one voice sing Aspody pomeluy or Lord have mercy upon us thirty times together Whereunto the boyes that are in the Church answer all with one voice rowling it up so fast as their lips can go Verii Verii Verii Verii or Praise Praise Praise c. thirty times together with a very strange noise Then is read by the Priest and upon the holydayes sung the first Psalm Blessed is the man c. And in the end of it is added Alleluia repeated ten times The next in order is some part of the Gospel read by the Priest which he endeth with Alleluia repeated three times And so having said a collect in remembrance of the Saint of that day he endeth his evening service All this while the Priest standeth above at the altar or high table within the Chancel or Sanctum Sanctorum whence he never moveth all the service time The Deacon or Deacons which are many in their cathedrall Churches stand without the chancel by the Scharsuey dwere or heavenly doore for within they may not be seen all the service time though otherwise their office is to sweep and keep it and to set up the wax candles before their Idols The people stand together the whole service time in the body of the Church and some in the Church porch for pew or seat they have none within their Churches The Sacrament of baptisme they administer after this manner The child is brought unto the Church and this is done within eight dayes after it is born If it be the child of some Nobleman it is brought with great pomp in a rich â—led or wagon with chairs and cushions of cloth of gold and such like sumptuous shew of their best furniture When they are come to the Church the Priest standeth readie to receive the child within the church-porch with his tub of water by him And then beginneth to declare unto them that they have brought a little Infidell to be made a Christian c. This ended he teacheth the witnesses that are two or three in a certain set form out of his book what their dutie is in bringing up the child after he is baptized viz. That he must be taught to know God and Christ the Saviour And because God is of great Majestie and we must not presume to come unto him without Mediatours as the manner is when we make any suit to an Emperour or great Prince therefore they must teach him what Saints are the best and chief mediatours c. This done he commandeth the devil in the name of God after a conjuring manner to come out of the water and so after certain prayers he plungeth the child thrise over head and ears For this they hold to be a point necessary that no part of the child be undipped in the water The words that bear with them the form of baptisme uttered by the Priest when he dippeth in the child are the very same that are prescribed in the Gospel and used by us viz. In the name of the Father and of the Sonne and of the Ghost For that they should alter the form of the words and say by the holy Ghost as I have heard that they did following certain hereticks of the Greek church I found to be untrue as well by report of them that have been often at their baptismes as by their book of Liturgie it self wherein the order of baptisme is precisely set down When the child is baptized the Priest layeth oyl and salt tempered together upon the forehead and both sides of his face and then upon his mouth drawing it along with his finger over the childs lips as did the Popish priests saying withall certain prayers to this effect that God will make him a good Christian c. all this is done in the Church-porch Then is the child as being now made a Christian and meet to be received within the Church doore carried into the Church the Priest going before and there he is presented to the chief Idol of the Church being laid on a cushion before the feet of the image by it as by the mediatour to be commended unto God If the child be sick or weak specially in the winter they use to make the water lukewarm After baptisme the manner is to cut off the hair from the childs head and having wrapped it within a piece of wax to lay up as a relique or monument in a secret place of the church This is the manner of their baptisme which they account to be the best and perfectest form As they do all other parts of their religion received as they say by tradition from the best Church meaning the Greek And therefore they will take great pains to make a proselyte or convert either of an infidell or of a forein Christian by rebaptizing him after the Russe manner When they take any Tartar prisoner commonly they will offer him life with condition to be baptized And yet they perswade very few of them to redeem their life so because of the naturall hatred the Tartar beareth to the Russe and the opinion he hath of his falshood and injustice The year after Mosko was fired by the Chrim Tartar there was taken a Divoymorsey one of the chief of that exploit with 300. Tartars more who had all their lives offered them if they would be baptized after the Russe manner Which they refused all to do with many reproches against those that perswaded them And so being carried to the river Mosko that runneth through the citie they were all baptized after a violent manner being thrust down with a knock on the head into the water through an hole made in the ice for that purpose Of Lieflanders that are captives there are many that take on them this second Russe baptisme to get more libertie and somewhat besides towards their living which the Emperour ordinarily useth to give them Of Englishmen since they frequented the countrey there was never any found that so much forgot God his faith and countrey as that he would be content to be baptized Russe for any respect of fear preferment or other means whatsoever save onely Richard Relph that following before an ungodly trade by keeping a Caback against the order of the countrey and being put off from that trade and spoiled by the Emperours officers of that which he
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
of their administring the Sacraments Fourthly what other strange ceremonies and superstitious devotions are used among them Their offices or degrees of Church-men are as many in number and the same in a manner both in name and degree that were in the Western churches First they have their Patriarch then their Metropolites their Archbishops their Uladikey or Bishops their Protopapes or Archpriests their Papes or Priests their Deacons Friers Monks Nunnes and Eremites Their Patriarch or chief directour in matter of religion untill this last year was of the citie of Constantinople whom they called the Patriarch of Sio because being driven by the Turk out of Canstantinople the sâ—at of his Empire he removed to the Isle Sio sometimes called Chio and there placed his Patriarchicall sea So that the Emperours and clergie of Russia were wont yearly to send gifts thither and to acknowledge a spirituall kind of homage and subjection due to him and to that Church Which custome they have held as it seemeth ever since they professed the Christian religion Which how long it hath been I could not well learn for that they have no story or monument of antiquitie that I could hear of to shew what hath been done in times past within their countrey concerning either Church or Common wealth matters Onely I heare a report among them that about three hundred years since there was a marriage betwixt the Emperour of Constantinople and the kings daughter of that countrey who at the first denied to joyn his daughter in marriage with the Greek Emperour because he was of the Christian religion Which agreeth well with that I find in the storie of Laonicus Chalcacondylas concerning Turkish affairs in his fourth book where he speaketh of such a marriage betwixt John the Greek Emperour and the Kings daughter of Sarmatia And this argueth out of their own report that at that time they had not received the Christian religion as also that they were converted to the faith and withall perverted at the very same time receiving the doctrine of the Gospel corrupted with superstitions even at the first when they took it from the Greek Church which it self then was degenerate and corrupted with many superstitions and foul errours both in doctrine and discipline as may appear by the story of Nicephorus Gregoras in his 8. and 9. books But as touching the time of their conversion to the Christian faith I suppose rather that it is mistaken by the Russe for that which I find in the Polonian Storie the second book the third chapter where it is said that about the year 990. â—lodomirus Duke of Russia married one Anne sister to Basilius and Constantiâ—us brothers and Emperours of Constantinople Whereupon the Russe received the faith and profession of Christ. Which though it be somewhat more ancient then the time noted before out of the Russe report yet it falleth out all to one reckoning touching this point viz. in what truth and sinceritie of doctrine the Russe received the first stamp of religion forasmuch as the Greek church at that time also was many wayes infected with errour and superstition At my being there the year 1588. came unto the Mosko the Patriarch of Constantinople or Sio called Hieronymo being banished as some said by the Turk as some other reported by the Greek clergie deprived The Emperour being given altogether to superstitious devotions gave him great entertainment Before his coming to Mosko he had been in Italy with the Pope as was reported then by some of his companie His errand was to consult with the Emperour concerning these points First about a league to passe betwixt him and the king of Spain as the meetest Prince to joyn with him in opposition against the Turk To which purpose also Embassages had passed betwixt the Russe and the Persian Likewise from the Georgians to the Emperour of Russia to joyn league â—ogether for the invading of the Turk â—n all sides of his dominion taking â—…e advantage of the simple qualitie â—f the Turk that now is This treaâ—…e was helped forward by the Emperours Embassadour of Almain â—…nt at the same time to solicite an â—…vasion upon the parts of Polonia â—hat lie towards Rusland and to borâ—…ow money of the Russe Emperour â—…o pursue the warre for his brother â—…aximilian against the Swedens â—onne now king of Poland But this â—onsultation concerning a league beâ—…wixt the Russe and the Spaniard which was in some forwardnesse at â—y coming to Mosko and already â—nâ— appointed for Embassage into â—pain was marred by means of the overthrow given to the Spanish king by her Majestie the Queen of England this last year Which made â—he Russe Emperour and his Counsell â—o give a sadder countenance to the English Embassadour at that time for that they were disappointed of so good a policie as was this conjunction supposed to be betwixt them and â—he Spanish His second purpose whereto the first served as an introduction was in revenge of the Turk and the Greek clergie that had thrust him from his seat to treat with them about the reducing of the Russe Church under the Pope of Rome Wherein it may seem that coming lately from Rome he was set on by the Pope who hath attempted the same many times before though all in vain and namely in the time of the late Emperour Juan Vasilowich by one Anthony his Legate But thought this belike a farre better mean to obtain his purpose by treatie and mediation of their own Patriarch But this not succeeding the Patriarch fell to a third point of treatie concerning the resignation of his Patriarchship and translation of the Sea from Constantinople or Sio to the citie of Mosko Which was so well liked and intertained by the Emperour as a matter of high religion and policie that no other treatie specially of forein Embassages could be heard or regarded till that matter was concluded The reasons wherewith the Patriarch perswaded the translating of his Sea to the citie of Mosko were these in effect First for that the Sea of the Patriarch was under the Turk that is enemie to the faith and therefore to be removed into some other countrey of Christian profession Secondly because the Russe Church was the onely naturall daughter of the Greek at this time and holdeth the same doctrine and ceremonies with it the rest being all subject to the Turk and fallen away from the right profession Wherein the subtill Greek to make the better market of his broken ware advanced the honour that would grow to the Emperour and his countrey to have the Patriarchs seat translated into the â—hief citie and seat of his Empire As for the right of translating the Sea and appointing his successour he made no doubt of it but that it pertained wholly to himself So the Emperour and his Counsell with the principall of his clergie being assembled at the Moâ—ko it was determined that the Metropolite of Mosko should become Patriarch of the whole Greek Church and