4

But besides this, I will try to prove to you in another way that the Roman kings did all this to you, not by their own power, but because God was angry with you and forsook you. If this were a human matter, then your misfortunes should be limited only to captivity, and your humiliation would not extend further. Let it be according to you that the people have destroyed the walls, destroyed the city, and overthrew the altar: but have the people also ceased (the row) of the prophets? Have they taken away (from you) the grace of the Spirit? Have they also destroyed your other holy things, such as the voice of the purgatory, the power of anointing, and the appearing (Exod. XXVIII, 30) on the stones (vestments) of the priest? The beginnings of the Jewish system were not all earthly, but most and the most important of them were from above, from heaven. For example, God allowed sacrifices to be offered; the altar, of course, was on the ground, and the wood, and the knife, and the priest; but the fire that was to descend into that sanctuary and consume the sacrifices had a beginning from above. For it was not man who brought fire into the temple, but the flame descended from above and performed the service at the sacrifice. Likewise, if there was a need to know something, a voice came from within the cherubim from the purgatory, and foretold the future. Again, on the stones that were on the breast of the high priest, there was a certain radiance, or so-called appearance, and through it the future was revealed. In addition, when it was necessary to anoint someone, the grace of the Spirit was sent down and descended on the oil: the prophets performed these actions, and often a cloud and smoke covered the sanctuary. Wherefore, in order that the Jews might not obstinate, and ascribe their enslavement to men, God suffered not only the city to fall, and the temple to be destroyed, but also that which had its beginning in heaven, such as fire, and voice, and the shining of stones, and so forth. Wherefore, when the Jew saith unto thee, Men have risen up against us, men have done evil, say unto him, that men would not have risen up; if God had not allowed it. Let men break down your wall: but has man forbidden fire to descend from above? Did man forbid the voice that was constantly heard from the purgatory? Did the revelation on the stones, and the holy anointing, and all the rest, be destroyed by man? Did not God destroy this? Everyone understands. Why did He destroy? Is it not evident that because of anger and utter disgust for you? - No, you will say, but since we do not have a capital, we do not have this either. Why don't you have a capital? Is it not because God has forsaken you? However, in order to completely stop the shameless lips of the Jews, let us prove from the Scriptures themselves that the reason for the cessation of the prophecy was not the destruction of the temple, but the wrath of God, and that they now provoke Him to anger Christ by enmity much more than when they worshipped the calf. When Moses prophesied, there was neither temple nor altar, and yet, though they did innumerable wicked works, the prophetic anointing was not taken away from them; on the contrary, there were then this great and valiant man, as well as other seventy prophets besides him. Yes, not only then (they had prophets), but also afterwards, when the temple and the entire order of divine services were given. And when (the temple) was burned, and all the Jews were led away to Babylon, and then Ezekiel and Daniel, though they did not see the holy of holies, did not stand before the altar, but were in the land of the foreigners, among lawless and unclean people, yet they were filled with the Spirit, foretold the future, even spoke of more numerous and wondrous things than the former (prophets), and saw a divine vision, as far as they could see him. Why, tell me, do you have no prophets now? Is it not evident that God has turned away from you? Why then did He turn away from you? It is also evident that for the Crucified One and for the wicked deed (done to Him). From what can this be seen, you say? Of the things that ye formerly lived, though ye lived wickedly, yet had all things; but now, after the cross, although you seem to live better, you nevertheless endure a greater punishment and have nothing of the former kind.

5

But in order that you may know the cause of the present calamities from the prophets themselves, who clearly and thoroughly proclaimed them, listen to what Isaiah says, as he foretells both about the future blessings of Christ, and about your ingratitude. By His wound we are healed, He says, foretelling the salvation of all by the Cross. Then, explaining who we are, he added: "All are like sheep who have gone astray, a man has gone astray in his way." And in explaining the sufferings of the Cross, He says: "As a sheep is led to the slaughter, and as a lamb is silent before his shearer, so he does not open his mouth: in His humility His judgment shall be taken" (Isa. LIII, 5-8). And where can we see it fulfilled? In the lawless trial of Pilate. For after there had been so many witnesses against Jesus, He, says (the Gospel), answered them nothing: and when the governor said to him, "Have you not heard, they bear witness to you" (Matt. XXVII, 13), He did not answer, but stood silent. This is what the prophet said long before: "As a sheep is led to the slaughter, and as a lamb is silent before his shearer." Then, showing what iniquity was then committed in the judgment seat, he says: In His humility His judgment will be taken. For then no one pronounced righteous judgment on Him, but received false testimony against Him. The reason was that He did not want to defend Himself: for if He had willed, He would have shaken and shaken everything. If already, while on the cross, He tore apart the stones, darkened the world, turned away the sun's rays, made night out of the day over all the earth; then, of course, he could have done the same in the judgment seat. But He did not want this in order to show His meekness and humility. Therefore the prophet says: In His humility His judgment shall be taken. Then, showing that He was not one of the common people, the prophet added: "Who shall tell His generation?" For of whom does the prophet say this, that His life shall be earthed from the earth? That is why Paul also says: our life is hidden with Christ in God. When Christ appears, our life, then ye also shall appear with Him in glory (Col. III, 3, 4). But since I have proposed to say and prove that it is for Him that the Jews suffer real calamities, it is time to quote the words of Isaiah. Where does he talk about this? Having spoken of the judgment seat, of the murder, of His taking upon Himself (our sins), having said that His life shall be grounded from the earth, the prophet added: "And I will give the wicked instead of burying Him, and the rich instead of His death" (Isa. LIII, 9). He did not simply say, "The Jews," but the wicked. For who can be more cunning than those who, after so many blessings, have killed their Benefactor? If this had not happened, if you had not disgraced yourselves now, and had not lost all that was fatherly; If your temple had not fallen into ruins, and your fate had not been deplorable beyond all description, you might not have believed yet, Jew; But if deeds cry out and the prophecy has come true, why do you persist in vain and in vain? For where is your shrine now? Where is the high priest? Where are the garments, and the word of judgment (Ex. XXVII, 15), and apparition (v. 30)? Do not speak to me about (your present) patriarchs, innkeepers, merchants, full of all kinds of iniquity. What kind of priest is there, tell me, when there is no ancient anointing, nor all the other holy things? What priest, tell me, when there is no sacrifice, no altar, no worship? If you wish, I will tell you the laws concerning the priesthood, according to which in ancient times (high priests) were ordained, so that you may know that the present patriarchs, whom you call are not priests, but only wear the guise of priests, and play as it were on the stage, or even cannot endure even the masks, so far are they, not only from the truth, but even from its likeness. Remember, then, how Aaron was then ordained a priest, how many sacrifices Moses made for him, how many animals he slaughtered, how he washed him, how he anointed the edge of his ear, his right hand, and his right foot, and then commanded him to remain inside (the tabernacle) for the appointed number of days. But it is better to listen to the very words of the Scriptures. This, it is said, is the anointing of Aaron, and the anointing of his sons (Lev. VII, 35). And the Lord spake unto Moses, saying, Understand Aaron, and his sons, and their garments, and the anointing oil, and the calf which is for sin, and the ram, and the assembly, thou shalt gather before the door of the Tabernacle of Witness. And Moses spake unto the assembly, This is the word which the Lord hath commanded. And then bring them - let us put them in abbreviation - I will be clothed with water, and girded with a girdle, clothed with a robe under the garment, lift up the upper garment, girded and clenched, and put the word, and on the word manifestation and truth, and it will fade on his head, and on the golden daughter; And thou shalt take some of the oil, and sprinkle it on the altar, and consecrate it, and the vessels, and the basin, and it stands, and I consecrate, and the pour-outs thereof upon Aaron's head. And he did the same with his sons, and brought the calf. And when he had slain him, then, after the laying on of the hands of Aaron and his sons, he took it out of the roof, and laid it on the horns of the altar, and cleansed the altar, and shed the blood on the altar stand, and sanctified it, while you prayed therein. And when he had burned some parts of the calf, some inside, some outside the tabernacle, he brought another ram, and offered it for a burnt offering. And he brought another ram, the perfecting ram, and when the hands of Aaron and his sons had been laid on him, he slew him, and having taken of his blood, he put it on the tip of Aaron's right hand, and on the edge of his right hand, and on the edge of his right foot, and on the edge of his right foot. and he did the same with his sons. Then, taking some parts of the sacrifice, he put it in the hands of Aaron and his sons, and so he offered it (to God). And again he took the blood and the oil, and sprinkled it on Aaron, and on his garments, and on his sons, and on the garments of his sons. And he sanctified them, and commanded that the flesh should be boiled in the court of the tabernacle, and that it should be eaten there. And out of the door of the tabernacle of the witness ye shall not depart, he said, seven days, until the day is finished, the day of your accomplishment. In the seven days ye shall make your hands (Lev. VIII, 1 et seq.). So, when (Scripture)

For if a priest could not be ordained in any other way than in this way, it is evident that they have no priesthood when there are no such rites. You see, I have rightly said that they have deviated far not only from the truth, but also from its very likeness.

6

However, not only from this, but also from other things, one can also learn how honorable was the dignity of the priesthood. Thus when certain wicked and wicked men rose up against Aaron, endeavouring to deprive him of his rulership, and disputing his honor, the meek Moses, desiring to admonish them by his very deed, that he had not raised Aaron to his dignity because he was his brother, kinsman, and his own man, but because he had given him the priesthood, in obedience to the decree of God, he commanded that a rod should be brought to each tribe, and also to Aaron. When they were brought, he took all the rods, put them in the tabernacle, and having placed them there, he commanded them to wait for God's decision through these rods. And so, when all the rods remained in the same form, Aaron alone suddenly vegetated, covered himself with leaves and fruits, so that they might know that the Lord of nature had again ordained (Aaron), using leaves instead of letters. For he who said in the beginning, Let the earth bring forth the former grass, and stirred up its power to bear fruit, He caused this tree also to vegetate, dry and barren, without soil or root. And the rod was already a rebuke and a testimony both to the malice of those people and to the judgment of God, not uttering a voice, but by its very appearance more powerful than a trumpet, admonishing everyone not to attempt such deeds in the future. And not only in this way, but in another way, God ordained Aaron. When many, indignant, wanted Aaron's honor (the authorities, somehow seek and desire many), - Moses again commanded them to bring censers, put incense in them, and wait for a decision from above. And when they burned incense, the earth opened up, swallowed up all their partners, and the fire of heaven burned those who took the censer. And so that this would not be forgotten in the course of time and the descendants would know about the wondrous decision of God, Moses commanded that those censers should be hung near the altar, so that just as the rod would speak with its appearance without a voice, so these daughters would speak, instruct and advise all the descendants not to imitate their ancestors in madness, so as not to suffer the same punishment as them. Do you see how priests were ordained in ancient times? And now among the Jews all the children's toys, all the laughter, and shame, and tavern, all are filled with incalculable iniquity. Tell me, then, will you follow them, who are always trying to do and say only things contrary to the laws of God? Do you run to their synagogues? And are you not afraid that lightning will fall from the sky and burn your head? Do you not know that even if someone does not rob, but only finds himself in a den of robbers, he is subject to the same punishment as them? And what can we say about robbers? Of course, you all know and remember that when certain scoundrels and deceivers overthrew (the tsar's)

Which is more important, when the (sacred) books lie in a (known) place, or when (people) speak of what is contained in these books? Obviously, when one speaks and thinks about what is contained in books? Tell me, then, when the devil spoke from the Scriptures, were not his lips sanctified? It cannot be said: he remained what he was, the devil. And what about demons? And they preached and said, "These men are servants of the Most High God, who declare to you the way of salvation" (Acts 2:10). XVI, 17): shall we therefore place them in the ranks of the apostles? Nohow; on the contrary, we also (as before) abhor and hate them. Thus, even the pronunciation of (sacred) words does not sanctify; And do they sanctify books by what they are lying around? How is this possible? For this reason I hate the synagogue especially, because the law and the prophets lie in it, and I hate it now more than when they were not in it. And why? Because it serves as a strong bait, a great temptation for simple souls. Wherefore Paul cast out the demon more quickly when he spoke, than when he was silent: and when he had been cold, it was said, the spirit said, Come out of it, v. 18. For what? Because he cried out: "These men are servants of the Most High God." By keeping silence, (the demons) would not deceive so much; but, if they were to speak, they would attract many weak people, and would force them to listen to them in other cases. In order to open the door to their deceptions and to make the lie more plausible, the demons mixed with it a few truths, just as those who prepare poisonous compositions, by smearing the edges of a vessel with honey, achieve that the harmful potion is easily accepted. That is why Paul especially could not endure and hastened to stop their mouths from arrogating to themselves a dignity that did not belong to them. And therefore I hate the Jews, because they have the law, but break it, and thereby try to deceive the simple-minded. They would not be so guilty if they rejected Christ because they did not believe the prophets. And now they have deprived themselves of all excuse, saying of themselves that they believe the prophets, and yet blaspheming Him of whom they prophesied.

7

Finally, if you consider a place holy because the law and the books of the prophets are found there, then you will have to consider both idols and idolatrous temples holy. Once upon a time there was a war among the Jews; the Ashdodians, having defeated them, took the ark and brought it into their sanctuary (1 Sam. V). Did their temple become holy because there was an ark in it? No, he remained vile and unclean, and this immediately turned out to be true. In order that the enemies might know that their victory did not come from the weakness of God, but from the wickedness of those who served Him, the ark, taken captive, showed its strength in a foreign land, twice throwing the idol to the ground, so that it was broken. The ark not only did not consecrate the place, but even opposed this place. Moreover, what kind of ark do the Jews have now, when they have no purgatory, no anointing, no tablets of the covenant, no holy of holies, no veil, no bishop, no incense, no burnt offering, no sacrifice, and no other thing that made the ark honorable then? It seems to me that this (present) ark is no better than theirs, and even much worse than the chests that are sold in the square: these can in no way harm those who are suitable, and the latter daily causes great harm to those who approach it. Brethren, do not be children of mind, but be infants in malice (1 Cor. XVI, 20); and those who have a fear of these things, release them from this undue fear, and teach them that they ought to be afraid and feared, not of this ark, but lest the temple of God be destroyed by going to the synagogue, by being attached to Judaism, by this untimely observance (of the Jewish rites). For it is said: "Whosoever is justified by the law, thou shalt fall from grace" (Gal. V, 4). This is what you should be afraid of, lest in that day you hear from Him who will judge you: "Turn away, I will not take you" (Luke 2:10). XIII, 27); for you have associated with those who crucified Me against My will, and have restored the feasts which I have abolished, and have fled to the synagogues of the Jews, who have done wrong to Me. I destroyed their temple, reduced to rubble this sanctuary, which contained terrible things; and you have paid homage to temples that are no better than innkeepers and robbers' caves. If even when there were cherubim, when the ark was still there, when the grace of the Spirit dwelt (in the temple of the Jews), the Lord said, in one place: "Ye have made a den and a den of thieves" (Matt. XXI, 13), in the other: the house of purchase (Jn. II, 16), (and called him so) for the iniquities and murders of the Jews; then now, when the grace of the Spirit has forsaken them and all their holiness has been destroyed, and in the meantime, contrary to the will of God, they are performing their lawless service, what to call (their) synagogues, how can they find a name worthy of them? If (the temple) was a den of robbers even when it still contained its rule; then now, whether you call it an adulterous house, a place of iniquity, a dwelling place of demons, a fortress of the devil, a destroyer of souls, an abyss and a pit of complete destruction, or in any other way, you will not call everything as it deserves. Do you want to see the temple? Do not run to the synagogue, but be a temple yourself. God destroyed one temple in Jerusalem, and erected thousands of temples, which are far more worthy than this: "You are the temple of the living God," it is said (2 Cor. VI, 16). Adorn this house, cast out (from yourself) every evil thought, so that you may become an honorable member of Christ, that you may be a temple of the Spirit; Make others the same. When you see the poor, you do not want to pass by them; In the same way, when you see him running to the synagogue, do not let him pass, but restrain him with a word, as with a bridle, and bring him into the church. This alms is greater than that, and the profit from it is more than ten thousand talents. And what do I say, ten thousand talents? (Greater) than the entire visible world, since man is dearer than the whole world: for him were created the heavens, and the earth, and the sea, and the sun, and the stars. Think about the dignity of him whom you can save, and do not abandon yourself to take care of him. He who gives to the poor will satisfy hunger, but he who reformes the Judaizer will put an end to wickedness; this one will alleviate poverty, this one will stop iniquity; he will deliver the body from torment; this one will also take the soul out of hell. I showed the treasure, don't lose your profits. Here you cannot complain about poverty, you cannot refer to poverty: all the waste is in words, all the cost is in speeches.

Amen.

SEVENTH WORD.

1

ARE YOU NOT ALREADY FED UP with the struggle with the Jews? Or do you want us to take up the same subject today? Though much has been said before, yet it seems to me that you wish to hear more about the same subject; for whoever is not satiated with love for Christ will never be satiated with war with His enemies. Moreover, this word (against the Jews) is necessary for us for another reason: there are still remnants of their feasts. As their trumpets were more iniquitous than those of disgrace, and their fasts more dishonorable than drunkenness and all feasting, so the tabernacles which they now build are no better than the taverns in which there are profligate women and flute-playing. And let no one consider these words to be impudence: on the contrary, it would be utter impudence and impiety to think about it otherwise. In fact, how can one not pronounce such a sentence (of the Jews) when they persist against God and resist the Holy Spirit? Spirit? This feast was once venerable, when it was celebrated according to the law and by God's command, but now it is no longer the same: all its dignity has been destroyed by the fact that it is celebrated contrary to the will of God. And yet those who most violate both the law and the ancient festivals, think of themselves that they are now the best at keeping them; whereas we revere the law most of all, who leave it alone as an old man, do not drag it in old age to the field of battle, and do not force it to fight at the wrong time. And as we have sufficiently proved before, that this is not the time of law and the ancient order of things, so today we will consider the rest. It has already been sufficiently proved, on the basis of all the prophets, that it is lawlessness and wickedness to celebrate such feasts outside of Jerusalem; For even if it were true that which (the Jews) always boast about, that is, that they would get the city again, then they could not be free from the accusation of breaking the law. But we have also fully proved that their city will never be restored and they will not again receive their (ancient) structure. And when this was proved, all the rest became evident, that is, that there could be no kind of sacrifice, nor burnt offering, nor the power of the law, nor anything else of that (ancient) institution. First, the law commanded every male to come to the temple three times a year; But this is no longer possible when the temple is destroyed. Then, he commanded that the seed-bearer, the leper, the menstruating woman (sickness), and the woman in childbirth, should offer sacrifices: and this is also not possible when there is no place and no altar. He commanded the singing of sacred songs; but we have already proved that this also is limited to the place, and that the prophets condemn (the Jews) because they read the law and made confessions outside (Jerusalem). So, if it was impossible even to read the law outside the city, then how can it be fulfilled outside the city? For this reason the Lord said in a threat to them: "And I will not sit on your daughters, when they commit fornication, and on your brides, when they commit adultery" (Hos. IX, 14). What does this mean? I will try to explain it by reading the ancient law to you. What kind of law is this? A man, if his wife transgresses, and despises him, and a man is with her a bed of seed, and hides himself from the eyes of her husband, and there is no witness against her, and this is nothing, and a spirit of jealousy comes upon him, but she is defiled (Num. V, 12-14). These words (of the law) mean this: If a wife commits adultery, and her husband suspects her of adultery, or if she does not commit adultery, but he suspects her of it, there will be no witness, no pregnancy to convict her. then let him bring her to the priest, it is said, and let him bring a gift for nude - barley flour (Num. V, 15). Why not coarse and not wheat, but barley? Since it is a matter of trouble, accusation and suspicion of a bad deed; then the appearance of the victim was in harmony with domestic misfortune. Therefore (the law) says, Let him not pour oil on her, but let him put frankincense on her below: Then (let us put it briefly) the priest bring her, and take pure water in a pot of clay, and from the dust on the earth to the ground, let him pour it into the water: and let him set up a wife, and bind her, and say, If thou hast transgressed defilement under thy husband, be thou innocent from the water of reproof. And if thou hast transgressed and is defiled, and who hath given thee his bed but thy husband, the Lord will give thee an oath and a curse among thy people. What does it mean: into an oath and a curse? That they will say: Oh, if only what happened to this woman had not happened to me! And when the Lord shall let thy womb be opened, and the water of the oath shall come in, and thy womb shall be parted: and the woman shall say, Be thou awake, be thou shalt. And if she is defiled, the water of reproof will bring in, and she will puff up her belly, and she will be a curse among her people. But if the woman is not defiled, the seed will be innocent and fruitful (Num. V, 15 et seq.). And so, since from the time when (the Jews) were led into captivity, none of this could be, because there was no temple, no altar, no tabernacle, no sacrifice, the Lord threatened them with these words: "I will not sit on your daughters when they keep it, and on your brides when they commit adultery" (Hos. IV, 14).