of saying a disrespectful word about a hideous idol which is carried sacrilegiously about Moscow by drunken men under the name of the ikon of the Iversky virgin, and you will raise a groan of indignation from these same Churchmen. All that they preach is an external observance of the rites of idolatry. And let it not be said that the one does not hinder the other, that "These ought ye to have done, and not to leave the other undone." "All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not" (Matt. xxiii. 23, 3).
This was spoken of the Pharisees, who fulfilled all the external observances prescribed by the law, and therefore the words "whatsoever they bid you observe, that observe and do," refer to works of mercy and goodness, and the words "do not ye after their works, for they say and do not," refer to their observance of ceremonies and their neglect of good works, and have exactly the opposite meaning to that which the Churchmen try to give to the passage, interpreting it as an injunction to observe ceremonies. External observances and the service of truth and goodness are for the most part difficult to combine; the one excludes the other. So it was with the Pharisees, so it is now with Church Christians.
If a man can be saved by the redemption, by sacraments, and by prayer, then he does not need good works.
The Sermon on the Mount, or the Creed. One cannot believe in both. And Churchmen have chosen the latter. The Creed is taught and is read as a prayer in the churches, but the Sermon on the Mount is excluded even from the Gospel passages read in the churches, so that the congregation never hears it in church, except on those days when the whole of the Gospel is read. Indeed, it could not be otherwise. People who believe in a wicked and senseless God—who has cursed the human race and devoted his own
