As he had himself passed through the lowest degrees in the army, he was resolved that the sons of his boyards and great men, should serve as common soldiers before they were made officers. He sent some of the young nobility on board of his fleet at Woronitz and Azoph, where he obliged them to serve their apprenticeship as common seamen. No one dared to dispute the commands of a master who had himself set the example. The English and Dutch he had brought over with him were employed in equipping this fleet for sea, in constructing sluices, and building docks, for careening the ships, and to resume the great work of joining the Tanais, or Don, and the Wolga, which had been dropped by Brekel, the German. And now he began to set about his projected reformations in the council of state, in the revenue, in the church, and even in society itself. The affairs of the revenue had been hitherto administered much in the same manner as in Turkey. Each boyard paid a stipulated sum for his lands, which he raised upon the peasants, his vassals; the czar appointed certain burghers and burgomasters to be his receivers, who were not powerful enough to claim the right of paying only such sums as they thought proper into the public treasury. This new administration of the finances, was what cost him the most trouble: he was obliged to try several methods before he could fix upon a proper one. The reformation of the church, which in all other countries is looked upon as so dangerous and difficult an attempt, was not so to him. The patriarchs had at times opposed the authority of the crown, as well as the strelitzes; Nicon with insolence, Joachin, one of his successors, in an artful manner. The bishops had arrogated the power of life and death, a prerogative directly contrary to the spirit of religion, and the subordination of government. This assumed power, which had been of long standing, was now taken from them. The patriarch Adrian, dying at the close of this century, Peter declared that there should for the future be no other. This dignity then was entirely suppressed, and the great income belonging thereto was united to the public revenue, which stood in need of this addition. Although the czar did not set himself up as the head of the Russian church, as the kings of Great Britain have done in regard to the church of England; yet he was, in fact, absolute master over it, because the synods did not dare either to disobey the commands of a despotic sovereign, or to dispute with a prince who had more knowledge than themselves.