2. Take Heed of Sins of Commission

As we should be careful not to omit our duties, the things commanded, for (beside all that has been said, I might add this, that) to omit (especially) the weightier things of the law (though we be observant of the lesser) is a sign of hypocrisy (Matthew 23:23), so we should be no less careful to keep ourselves from the evil that is forbidden, from all kinds and sorts of sins (the enumeration of which were endless) in relation to which, let me caution you to beware of, and watch against,

1. That which may be most properly called your own sin, the sin to which you are most inclined, and which does most easily beset and conquer you: 'Twas holy David's crown of rejoicing, that he had kept himself from his iniquity (Psalm 18:23). I was upright before him, and kept myself from mine iniquity, not only that which was charged upon me by others to be mine iniquity in relation to Saul, but (as most interpreters carry it) that which was the sin of mine inclination, as one would say, from my complexion and constitution-sin, my nature's darling-sin. Are you young? Avoid the sins proper to this age (2 Timothy 2:22), flee youthful lusts, or the lusts of youth; there are some lusts almost peculiar to youth, as, 1. Ambition, vain glory, pride (1 Peter 5:5), which much appears in their odd, fantastic garbs and flaunting behaviors (as that text implies) and especially in not submitting to the elder. 2. Gratifying the sensual appetite and carnal inclination; they are much for the lust of the eye and of the flesh too, as well as for the pride of life; as (Ecclesiastes 11:9 and 12:1) tells us, that they are much set upon pleasure, the young man's favorite. The Prodigal (who was the younger brother) did this way waste his estate, his time, and himself, he spent all on back and belly, on riotous living: 'twas a young man that Solomon saw going the way to her house (Proverbs 7:7), which way leads to Hell. 3. Another lust of youth is self-conceitedness, too much proneness to be wise in their own eyes. They think old men fools, but old men know that they are fools. Their conceitedness puffs them up, and makes them incapable of instruction, and very unteachable ([reconstructed: Rehoboam] and his young counselors may save us the labor of instancing in any others, 1 Kings 12), and 'tis on this account that the apostle would have Titus exhort young men to be discreet or sober-minded; flee then all these and any other, youthful lusts, make the most haste you can from them, not only creep, or go, or run, or ride, but flee. Are you old? Hear then, you old men (Joel 1:2), what shall we hear? That in (Titus 2:2) take heed of old age sins, old age lusts (concupiscentia non senescit) when men are dying, and have one leg in the grave, when they are about to give up the ghost, yet (like the thief on the cross) they will be sinning. Take heed of Solomon's old age sin, a kind of dotage which suffered him to apostatize (1 Kings 11:3), be sound in the faith, as in (Titus 2:2), take heed of the peevishness of old age, be patient (says the text), take heed of the covetousness of old age, be charitable, says the text. Be fruitful in your old age, that your latter end may be better than your beginning, and the better, because it may be your beginning was bad: and that your last days may be your best days, and so you may die in a good old age, which is best so, when you die good in an old age, and are such as Saint Paul the aged, who had finished his course; 'tis a crown and glory to be an old good disciple, as Mnason was (Acts 21:16).

2. Take heed of the sins which men and women are guilty of, as they are relatives, and stand in relation to one another; are you a husband or wife? Take heed of being false to, or but feigning of love: are you a parent or child? Are you a master or servant? Take heed of the sins which do attend either of the relations in which you stand. I had thought indeed to have particularized the sins, but they are so commonly written of and known, that I shall forbear that, and only hint this direction and counsel, which I have often thought may be of great good use, namely, that every relative person, as husband, wife, etc. would read and (if they can) write out, and pray that God would write in their hearts the several directions, which the Scripture so frequently and abundantly gives to all relations, and keep them before their (as holy David did the loving-kindness of God before his) eyes, that they may walk in the truth. Relative duties are too little minded, but if we did consider that we are that (and usually but that) really which we are relatively, 'twould hugely oblige and quicken us to be relatively good. 'Tis not likely that they are good Christians, who are bad husbands or wives, bad parents or children, bad superiors or inferiors in their places.

3. Take heed of the sins of the age, country, and places where you live; there are sins as 'twere appropriated to some ages and countries, as to them of the latter and last days, see (1 Timothy 4:1-4) and (2 Timothy 3:1-5). When sin becomes widespread, it is the less abstained from, for few (but very good persons) care to be singular: when sins are as 'twere the custom and fashion of the country, most will be sinners; especially if it be countenanced by the examples of great ones. But as we should not be conformed to this world at large, so not to any part of it. Is there any sin by which the land is defiled (for which the land mourns) and is ready to spit out the inhabitants thereof for it (Leviticus 18:27-28), take heed you be not found guilty; but be one of the mourners, which God will set a mark upon (Ezekiel 9:4). When formality, hypocrisy, and apostasy are in fashion, be cautious not to sin any of these ways, no more than by swearing, drunkenness, and uncleanness, though they be common and uncontrolled. Take heed of minding the favor and praise of men, more than, or without the favor and praise of God, which hypocrites, and none but hypocrites do (John 12:42-43). Daniel and the three children would not sin for fashion's sake, no though they were commanded to sin: and the apostles made their appeal to them that would have had them sin, saying, Whether it be better to obey God or man, judge you (Acts 4:18-20). It is God who will judge us, and not men, and he only has absolute authority over us, to command what he please, and therefore our chief care should be to please him. We shall find that the best way to please all, or to displease any with least danger, is to please him, who is all in all. Though therefore any should think it strange, that you run not with them to the same excess of riot, and speak evil of you (1 Peter 4:4), answer them as Joseph did his mistress, how shall I do this wickedness and sin against God (Genesis 39:9), and tell them as the apostle does (1 Peter 4:5), that you and they must give an account to him, who is ready to judge the quick and the dead; seeing therefore the end of all things is at hand, let us be sober and watch to prayer (for so it is added in verse 7), as holy David did, when they spoke evil of him, fought against him without a cause, and for his love became his adversaries (Psalm 109:2-4).

4. Take heed of the sins that attend your callings, occupations, and trades: and here I premise, 1. That every man should (as was touched above) have a calling to follow, and follow his calling; God has given no man a dispensation to be idle, the rule is (2 Thessalonians 3:10), and that by command, if any will not, that can, work, neither should he eat; and if this rule were observed, I am afraid that more rich than poor would go with hungry stomachs and empty bellies. Of idleness comes no good, but to be sure a great deal of evil: they that are at work are not at leisure to sin, but they that are idle are at leisure to do nothing but to sin. Adam in innocency (that better than golden age) had his calling and employment, he was a gardener (Genesis 2:15). The angels of Heaven are not without their calling; when they are abroad (here on earth) they are ministering spirits (Hebrews 1:14), and when at home in Heaven, they rest not day or night from praising God; as one of the Greek Fathers expresses it, [⟨ in non-Latin alphabet ⟩], their service and calling is to sing songs and psalms of praise. I may therefore say, Take heed of the sin of being without a calling, or of having no calling, especially you that are young and strong to labor. 2. No man's calling necessitates him to sin; there are many a trade, of which I scruple not to say, it is no calling: many make trades for a livelihood of that which is no calling; harlotry and thieving are no callings; for we are called, not to uncleanness, but to holiness: and as to lawful callings, sin is but accidental, and springs up more from our inclination, than it is occasioned by our callings. Necessities are things that few men are competent judges of; many things are called so, which are far from being so; and nothing should be called so, that is a sin; he that cannot follow a calling without sinning, had better lay aside his trade, than live by sinning: that there is sin in callings, is not from our vocation, but from our corruption; it is not our calling, but our evil hearts that put us upon sinning. There is no need to tell a lie, or to steal, or cheat, there are many other better ways to live, and if we were not distrustful of God, and indulgent to the baseness of our own hearts, we might find them out. Yet,

3. I say this, there are snares in our callings, the Devil lays his nets and baits everywhere: he lays his snares to entangle us, not only in our general, but particular callings, to turn all our duties into sins. Many men do sin, and most men are liable (being tempted) to sin in their callings. There are many temptations attend and wait on every calling; and were I to speak to men of any calling, I would follow the example of Saint John (Luke 3:10, etc.), who spoke to every one according to the sin he was guilty of, or tempted to in his place: the tax collectors were very great oppressors, and therefore he calls on them to exact no more than their due; your stated and appointed allowance; the soldiers were boisterous and unruly, and therefore he speaks to them to do violence to no man, or (as in the margin) to put no man in fear; do not ensnare men, and falsely accuse them; do not plunder and steal, but be content with your pay. But seeing I cannot speak to every particular, I will lay before you some things in general, which may be applied to each and every one.

1. Take heed of lying and equivocating, which is a thing grown so common in buying and selling, that it passes but for words of course; It cost me more, and yet sell it for less; I cannot afford it, yet take the money; I will get nothing by you, as if men could buy and sell, and live by the loss; do you think that men believe this, or do you yourselves believe it without one or other equivocal distinction? I will not undertake to tell you the words you shall use, but I tell you from the Lord, that you should use but few, and speak in truth, in a multitude of words there is no lack of sin; for the seller to extol a commodity with variety of words, and tell men, it's the best in town, there cannot better be bought for gold, etc. is many times but a trade-complement; so for the buyer, to say it's worthless, it's worthless, and when he is gone, to boast, is not short of a sin (Proverbs 20:14); or to say, he will give no more, though he intend to do it. Words are precious commodities, and should not be exposed at an adventure: What's beyond yes and no, and reaches to superfluity, comes of evil, and evil comes of it (Matthew 5:37; James 5:12). And if you tell untruths and lies, it's as bad as stealing (Leviticus 19:11): you shall not steal, nor deal falsely, nor lie one to another. He that lies, does constructively steal: and the Apostle (1 Timothy 1:10) joins liars and stealers, and perjured persons together, and tells us, that the Law is against them all, and that they are contrary to sound doctrine. And if man's law were as God's, there would be a recovery of restitution for what's gotten by lying, as for what is stolen (Leviticus 6:1-5), and before you can come to God with your offering, you ought to restore that which is gotten by fraud, as well as that which is gotten by force. Indeed, to lie is a thing inconsistent with being a child of God, without (among the dogs) are liars, and shall (if they repent not) have their part in the lake which burns with fire and brimstone, which is the second death (Revelation 21:8; 22:15). And the getting of treasure by a lying tongue, is a vanity tossed to and [reconstructed: fro] of them that seek (this) death (Proverbs 21:6). He that is not delivered from the way of lying on earth, will never be delivered from lying in hell. Surely, says God of his people, they are children that will not lie (Isaiah 63:8); to be sure, they will not make a trade of it, nor live in or by lying. And it's added, so he was their Savior, as if God would not save a cheating hypocrite, a lying professor, no nor will he without repentance; for lying lips are an abomination to the Lord (Proverbs 12:22), but they that deal truly are his delight. Which had you rather be, abhorred, or delighted in by God? Think of this in your warehouses and shops, or when you go abroad to buy or sell, that you may do all in truth. Methinks I hear your wives and children begging of you, Oh, do not lie to be rich, do not venture your going to hell to leave me an estate! Thus do I deal plainly and truly with you, that you may do so with all men, and I hope you will not take it ill, that I endeavor to do you good; if you do, I say with the Apostle, forgive me this wrong.

2. Take heed of putting men off, and paying them with false and unlawful money; as you should not buy stolen and unlawful goods, so you should not pay unlawful money, that which you would not take, and know that others will not receive, if it be discerned. The children of Abraham should be like him, who when he had bought, he weighed or told out his silver, current money with the merchant (Genesis 23:16). And this sin is so much the worse (namely, paying of brass and uncurrent money) because it usually falls into the hands of the poor, who can least discern, and suffer most by the receiving of it; do as you would be done to, and do not pay that which is not payment, but an abuse and wrong.

3. Use not false weights or measures, nor keep your books falsely: take heed of writing down more than was delivered or bargained for, or writing greater prices than were agreed upon. As to false weights and measures, they are utterly forbidden (Leviticus 19:35-36) and (Deuteronomy 25:13-16); you are to have a standard measure, and not think it enough to have one only when the official inquiry comes, but all the year long, or else you (as your weights and measures) are an abomination to the Lord (Proverbs 20:10). You have a good saying (and I wish it be made good) you shall have your weight, or measure, or tale, though you buy it for a penny or a farthing. Says God, shall I count them pure with the wicked balance and deceitful weights? no, no, let them never be so great professors, I will not count them pure, but an abomination (Micah 6:10-11).

4. Take heed of counterfeit and false lights; alas, one can hardly see day by day in many men's shops, they either shut out the light, or let it in, one scarce sees how: men may seek for light at noon-day. Men have learned to draw up or let down so much by the ell or by the yard, that people can scarce see what they look upon with their eyes: That which seemed very fine and fair by a false light, is found far otherwise by a true one. Now by the same reason that weights are, lights are an abomination to the Lord, namely because they are false and deceitful. If you tell me, it's the custom of the city and all the world, I ask you, whether that will answer God, and make it no sin?

5. Take heed of breaking bargains and covenants, when you perceive you can buy cheaper of, or sell dearer to another: I am almost afraid that this practical kind of religion is with many like an old almanac out of date, as if religion were confined to the first table (some duties to God) and the second table (duties to man) were of little concern or consequence; when as most frequently in holy Scripture the characters of godly men are drawn from their obedience to the second table commands, and among the rest this that I am upon is one (Psalm 15:4): he that swears, and does not change, though it be to his loss and detriment: and it ought to hold good in promises as well as oaths, in bargaining as well as swearing; for a man ought to be just, though he has not sworn to be so, but woe to them that promise and swear too, yet are not just, but false and perjured both.

6. Take heed of carnal and sinful compliance with your customers and traders in their swearing, drinking to excess, etc. have no fellowship with the unfruitful works of darkness, though you profit by them that work them, but reprove them rather (Ephesians 5:11), and so you shall not suffer sin upon your brother (nor upon yourselves) (Leviticus 19:17). Otherwise it is to hate him in your heart, which is a great sin; for he that hates his brother is a murderer (1 John 3:15). Perhaps you will say, this is the ready way to lose our customers, and then we may shut up shop, and run away; if that falls out, it is better to part with anything than God, and to lose anything rather than his favor and lovingkindness, which is better than life, and therefore much better than livelihood. But it may not so fall out, it is better to trust God than to be beholden to the Devil and sin; do as you ought to do, and if bad men do not, good men may become your customers; and when your ways please the Lord, he can and will make your enemies to be (friends) at peace with you (Proverbs 16:7). Whatever you do, keep a good conscience toward God and men, and though the children of this world should call you fools, yet they will call themselves fools another day, for calling you so now: it is undoubtedly better and more profitable to please God than men; and what will it profit you to gain the world, and lose your soul? We are too prone to comply with, and to be drawn away by them we get by, and have therefore a kindness for them; but consider what God says (Exodus 34:12-15): Take heed lest you make a covenant with the inhabitants of the land, lest it prove a snare to you, that when they do sacrifice to their gods, and one call you, and you eat of their sacrifice; intimacy, and familiarity, and trading together, may be a snare (Genesis 34:21). And when a good customer calls you, covetousness is likely to make you do like him; rather than men will lose their gain, they will cry up Diana, though they cry down godliness and God himself (Acts 19:23-28).

7. Take heed of abusing and grinding the face of the poor (Isaiah 3:15), either, 1. By taking advantage of their necessity; you know they must have it, because they need it, and their necessity is urgent — Oh, do not be cruel to them; you know they must sell at the week's end to buy bread, or at quarter's end to pay rent; Oh, do not oppress them, and add affliction to their affliction, by making them under-sell the sweat of their brow, and labor of their hands; woe to you, if the spoil of the poor be in your house (Isaiah 3:15). Nor do you take any advantage of their ignorance, to overreach and defraud them: ignorance should be pitied, and the unskillful should be well used; it may be, he refers himself to you; Oh, do not put a bad for a good commodity into his hands. Or,

2. Grind them not by detaining the wages of the poor workmen; Oh, do not think of growing rich by the poor man's money; do not put him off till tomorrow, when you have it by you; if you should not do it in point of charity, much less in a case of justice. This is a crying sin, as you may read (James 5:4). Poor souls, they have worked hard, and when they have done, they go home and cry for want of money to buy bread, and truly this cry of theirs enters into the ears of the Lord of Hosts, for so Sabaoth signifies; and though you be too mighty for the poor, yet you are no match for the Lord of Hosts, who takes their part, and will not always bear with your covetousness and oppression. Oh, pay off the poor, as soon as they have done their work.

3. Grind them not by forcing upon them braided and trashy ware, because they are in your debt: You complain many times that your traders break, and it is to be feared they may complain that you break them; either by forcing too much, or very bad commodities into their hand, which they cannot sell or put off but to their great loss. They are in your books, and for fear of your displeasure, lest you should arrest them, they are willing to take it of you: but, Oh, for the poor's sake, for God's sake, and for your own, and your families' sake, do not grow rich by the poor man's poverty. If you know any more besides these (for I have but little knowledge of your mysteries) I entreat you to take heed of them. If you shall say in your heart, that he is a silly fellow that cannot distinguish away the danger and dread of all this, I do not wish to answer your objections: But this I say,

That you can never evade your consciences, where this is indelibly written, that you ought to do as you would be done by in justice, and if you would not another should wrong you, do not you wrong them: if your conscience should be bribed, yet God will not, and what will you do when he rises up to judgment? How will you answer God, to whom you must give an account? Be not deceived, God will not be mocked: it is as cheap as easy to laugh at, and put off such a poor thing as man is; but believe it, Conscience and God will not be so put off. Thus I have in this also endeavored to discharge my own soul, and to save yours, as well as to be free from your blood. Oh, consider, consider! If you are not guilty, I have not condemned you, but speak this, that you may not be guilty; and that you may pray to God to be kept from, and praise him if you have been kept from such crying sins. To proceed yet further.

5. Take heed of such sins as the world call peccadillos, little sins: some men account great sins to be but little ones, and little ones to be none or very venial: say they, what hurt is there in an innocent lie, or a pious fraud? Alas, what a contradiction is this, can a lie be innocent, and fraud pious? Woe be to them that call evil good, and join good and evil, as if they were one, or agreed in one. Oh, says another, it is but a trick of youth; yes, but it is such a trick as may cost you a going to Hell. Another deceives his neighbor, and (laughing while he strikes) says, am not I in sport? (Proverbs 26:19). Ah, but he that sins in jest, or makes a jest of sin, may be damned in earnest. Consider,

That no sin against a great God can be properly (though compared with a greater, it may be) a little sin; but be it never so little, to account it so, makes it greater: and the nature of the greatest sin is in the least; a spark of fire, a drop of poison has the nature of much more, yea of all (James 2:10). And God has severely punished them that have been looked upon as little sins, yea some of them well-meant sins, as that of Uzza's taking hold of the Ark, when the Cart shook (2 Samuel 6:6-7). When they did but look into the Ark, it cost them dear (1 Samuel 6:19). Gathering of a few sticks on the Sabbath, was severely punished (Numbers 15:32-36). These seem small matters, but in sin we must not consider so much what is, as why it is forbidden, and who forbids it. Beside, a little sin makes way for a greater, as a little boy-thief entering a house, makes way for a man-thief to enter; it is hard to sin once, and but once, to commit one little sin, and but one; give the Devil and sin an inch, and they will take an ell; vain babbling increases to more ungodliness: a little leak in a ship may by degrees fill it with water and sink it; the Devil does not much care by what sins we go to Hell, whether small or great, formality or profaneness. And to conclude, he that makes no conscience of little sins, makes conscience of no sin; he that breaks the least of God's commandments, has none or very little love for God; for here is love, that we keep his commandments, and they are not grievous, no not the greatest of them, much less the least (1 John 5). To have respect to all the commandments of God, is an argument of a sound heart, and excludes shame, as appears by comparing (Psalm 119:6) with (Psalm 119:80). A good conscience is a universal conscience; and if a man make no conscience of little sins, to which the temptations can be but little, how little conscience is that man like to make of great sins, to which there are greater temptations? If Judas betray his Lord for thirty pieces, what would he not do for more? Consider what our blessed Savior says (Luke 16:10): he that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much: beware then of little sins. And

6. Take heed of them that men call secret sins. There are but too many who bless themselves in their wickedness, because (as they think) none knows how wicked they are; they are drunkards, but it is in the night; they are unclean, but it is in the dark; their mystery of iniquity trades in the works of darkness and in the dark: indeed, if men could sin, and no eye see them, they might seem to sin securely, but this is a falsehood as well as a mistake. I have met with two stories, which may perhaps serve you in some stead; the one is of a maid that was tempted to be unchaste and unclean; the person that solicited her, promised her to do great matters for her, if she would yield; I will (says he) do anything for you; will you do so? (said she) then burn your hand in that fire: Oh, that's unreasonable, answers he; but replied she, it is much more unreasonable, that I should burn in Hell for your sake. Oh, who would venture his soul to torment, to gratify his own or another's pleasure and lust? The other (which comes to the case in hand) is of a maid solicited to the same folly, who would not give her consent, unless he would bring her to a place where no eye could see them; whereupon he brought her to a very dark place, and prosecuted his solicits, saying, here nobody can see us: Oh but, said she, here God sees us. Oh that we would tell all the tempting courtships of men and Devils, that we can never sin, but there will be two witnesses present to observe and register it, our own selves and God himself: we owe a great deal of reverence to our selves, and (though none were by) we should revere our consciences and our selves; what! shall we be witnesses against our selves, and be condemned by our own testimony? And yet if our hearts condemn us, God (who is greater than our hearts, and knows all things) will much more condemn us: It made St. Paul very modest, when he knew nothing of which to condemn himself, yet that the Lord was to judge him (1 Corinthians 3:4). We cannot escape the sight any more than the judgment of God. He sees us, and what we do when under the fig-tree, though (as Adam and Eve did) we cover ourselves with fig-leaves; and he will one day call to us (as to them) Adam, sinner, where are you? If you go up to Heaven, he is there, it is his throne; if down to Hell, he is there, it is his prison; you cannot go from his presence: you may more easily hide from men and yourselves, than from God; and therefore that you may not be so foolish and wicked as to sin in secret, or to think anything or place secret from God, I entreat you often and seriously to read (Psalm 139), and then I hope you will say (I am sure you will see cause to say) how shall I do this wickedness, and sin against God!

7. Take heed of the occasions and very appearances of this evil, Sin: abstain not only from apparent evils, but from the (yes, from all and every the) appearances of evil (1 Thessalonians 5:22). Do not be so irreligious as to go into temptation, when you have been so religious as to pray to God not to lead you into temptation; this is mock-prayer; keep out of harm's way (Proverbs 4:14-15). Enter not (put not a foot) into the way of the wicked; if you have been so foolishly forward, yet go not on in the way of evil men; but avoid it, pass not by it, turn from it, and pass away: you cannot stand at too great a distance from sin; if you will not sit in the seat of the scornful, do not stand in the way of sinners, nor walk in the counsel of the ungodly (Psalm 1:1). Touch not pitch, lest you be defiled; gaze not (like one enamored) on the wine, when it looks well, and dances in the glass; make a covenant with your eyes, lest by looking too much on beauty, your eyes become sore and sinful. Abhor not only the flesh or the spot, but the very garment that is but spotted with the flesh (Jude 23). Indeed, abstain from what's inexpedient (as well as from what's unlawful) for in being inexpedient (as such, and then) it is unlawful: if it be not a sin, yet if it (be malè coloratum and) look like a sin, beware of it. It is next to being a sinner, to be like one; to being proud and wanton, to seem so, or look so: an appearance of good is too little, but an appearance of evil is too much: it is the hypocrite's sin, that he appears better than he is, and it may be a good man's evil to appear worse than he is: a rod is for the back of fools, and it will be laid on a wise man's, if found in a fool's coat.

Eighthly and lastly, Take heed of being any way, in any kind or degree, guilty of other men's sins: Alas, have we not many (too many) sins of our own? But will we have other men's sins to answer for? They being our-other-men's sins, as I may call them. Take heed of being an occasion of, a partaker of, or but accessory to other men's sins. God forbids it, that it may not be (Ephesians 5:7-11; 1 Timothy 5:22), and sharply reproves and punishes it, where he finds it to be (Psalm 50:18; 2 Samuel 12:9; 1 Kings 21:19), in which two last places, King David and King Ahab are found guilty of the murder which was acted by other hands, but (alas) by their commission. It is sad to sin against God ourselves, but sadder to make others sin against God too; this way the world is made worse than it would be; men are too prone to be vile enough of themselves (were there no Devil to tempt them) but when they have companions and brethren in iniquity, they are apt to sin more lustily. Saint Augustine confesses, that he used to boast of sins he was not guilty of, that he might seem to be as bad as his companions, who thought them the best that were worst. Oh, what sins (many and great) are committed in, with, and for company, that would else perhaps never have been committed! There would be no stealers, were there no receivers, and therefore the receiver is as bad as the thief; there would be no adulteresses, were there no adulterers. Many in Hell would probably have been less wicked than they were (and so have had less torment than they have) had they not been furthered by others their companions. Though all sins come from the heart (and may there be acted when men are alone) yet as to matter of fact, some sins cannot be committed by persons alone, but every such sin has a double sinner, if not a greater number.

Besides, this way men are confirmed and hardened in their wickedness; where all go naked, none are ashamed; examples and company steel men in their sins, who were iron enough of themselves; and sometimes emboldens them who were modest and tender before, as (1 Corinthians 8:10). If any see you, who has knowledge, sit at meat in the idol's temple, shall not the conscience of him that is weak be emboldened? The Greek is, edified or built; he takes it for a good example, and makes a kind of conscience to do so too, as if you had instructed him to edification, when, alas, it is edification only to the wounding and endangering of his perishing, as it follows (verses 11-12), and you sin against Christ Jesus, as he also does; for you make him to offend (verse 13).

So that hereby we become guilty of other men's sins, and we are like sooner or later to resent and regret this very grievously; indeed (though we ourselves may be saved at last) it will certainly pain us to think that any went to Hell, in whose sins we had a head or hand, and it may be a heart. Besides, it is very usual, that we partake of their plagues, whose sins we partake of, which no less than a voice from Heaven gives us warning (Revelation 18:4), and because for these things' sake the wrath of God comes on the children of disobedience, be not you therefore partakers with them (Ephesians 5:5-7). It is sad to be found on the Devil's ground, as the Devil said, he found the woman (whom he possessed) when at a play. But yet more particularly, we may be guilty of other men's sin, 1. As occasions (if not causes) of it, before. 2. As partakers with them, when. 3. As accessories, after it is committed.

1. In being occasioners of it before, when it may more than probably be said, such sins had not been committed, but upon, and for such occasions given; and that, 1. By neglecting what might and ought to be done for its prevention, Qui non prohibet cum potest (& debet) facit scelus, He, that when he can and ought, hinders not a sin, does contribute to its production; as when men neglect to instruct or teach them who are under their charge, whether ministers, parents, or masters of families, see (Ezekiel 3:17-20). It was the Apostle's rejoicing, that in this case he was pure from the blood of all men (Acts 20:26-27). Many a child and servant that has come to prison and execution, have made this sad complaint, my parents, my master never gave me warning, never showed me the danger of sin, nor instructed me in the way of the Lord, the way of righteousness and holiness! beware of this. And when sin begins to bud and blossom, nip it by reproofs and discipline, or else you may be charged with sin, as old Eli was (1 Samuel 3:13). Oh, crush the cockatrice while in the egg, dash the brats against the wall, while young; if you be silent or indulgent, children and servants take it for consent and approbation (as they misinterpreted God's holding his peace (Psalm 50)). Inclinations will come into acts, and they into customs and habits, if not checked and restrained. But if you thus meet with them early on, you may prevent a great deal of sin; it is the best proof of your love (Proverbs 13:24). And it may be they will say as David did to Abigail (1 Samuel 25:39), blessed be the Lord God of Israel, who sent you this day to meet me; blessed be your advice, and blessed be you, who has kept me this day from coming to shed blood, and from avenging myself: so may one say, I had been an adulterer today, and another, I a drunkard today, etc. had you not given me counsel and correction, had you not given me an item, a helping hint, I had sinned today, Oh blessed be you of the Lord. Think of it, is it not better to hear of their blessing than their cursing you? Oh prevent sin all you can; Solon a heathen gives a good advice, Liberis nè arrideas, nè in posterum fleas, too many laugh at their children's cunning shifts, their fibbing, and lying; but this laughing may cost you weeping, when you (and before they) are old. It was a law among the Lacedemonians, Quicunque senum delinquentem puerum videns non increpat, eadem poena cum delinquente teneatur; That if any of the ancient saw a young one sinning, and did not reprove him, they should undergo the same punishment with the offender. But, 2. We may occasion other men's sins, and be guilty of their crime, by doing something which we ought not to do, and the doing of which does further other men's sinning: as, 1. If superiors, by way of command; some are so wicked, as to command others to be wicked, and they are so wicked as to obey their command: as Absalom commanded his servants to kill his brother Amnon, and they obeyed (2 Samuel 13:28). Jezebel wrote letters in Ahab's name to the elders to hire sons of Belial (so false witnesses are called) that they might accuse Naboth of blasphemy, and then stone him to death (1 Kings 21). Indeed, David himself was guilty of this great sin, and therefore it is spoken of as his only sin (1 Kings 15:5). Some have made laws to command men to sin, as if they should sin cum privilegio and with authority, as (Daniel 3:10) and chapters 6, 7, 8, 9. And how many masters command their servants to say, they are not at home, though they be, and to commend their commodity for one of the best, though never so bad, and to do that which is not lawful to do on the Sabbath day, etc. Now poor servants being under awe, and standing in fear, they are inclined to obey: Oh, take heed what you command your servants; for whatever sin they commit by your command, will be charged on you, as on them, if not more.

2. We may be the occasion of other men's sins by counseling them to sin; they that cannot command, may counsel, which is next to it: it is recorded three times in one chapter, in three successive verses, that Ahaziah walked in the ways of Ahab, and did evil in the sight of the Lord, by the counsel of Athaliah, and the house of Ahab, to his destruction (2 Chronicles 22:3-5). So Amnon sinned according to the counsel of Jonadab (2 Samuel 13:5-6). Jonadab is called his friend, and friends use to take sweet counsel together; but, Oh, what bitter counsel is wicked counsel! Never counsel any to sin under the pretense of friendship, it is killing kindness, and as Rebekah told Jacob when she counseled him to lie and counterfeit, that upon her should the curse be (Genesis 27:6-13). So say I to you, the curse will be on you.

3. By example; and the more eminent the example, the more taking it is: great men cannot sin at a little or low rate, because they are examples; the sins of commanders, are commanding sins; sins of rulers, ruling sins; sins of teachers, teaching sins: there is a kind of sorcery and bewitchingness goes along with such examples (Galatians 2:12-13). When Peter and the rest of the Jews dissembled with him, Barnabas (though a good man, and full of the Holy Ghost (Acts 11:24), yet) he also was carried away with (by the example of, and in compliance with) their dissimulation; so that example which I just spoke to, is instanced in as very catching and infectious (1 Corinthians 8:10). The world is more easily exampled into sin than into goodness; for sin finds a party within. Abraham's faith, Moses' meekness, Job's patience, Peter's courage are not so easily followed, as their contraries. Give no ill examples.

4. By tempting (Devil-like) and provoking to sin. The trumpeter (according to the apologue) though he does not fight, yet if taken, fares as ill as the soldiers that do, because he stirs them up: and when Ahab's wickedness is reckoned up, it is with this remark, that his wife Jezebel incited or stirred him up (1 Kings 21:25). There was none like to Ahab, he had no peer, no fellow, he was a nonsuch in wickedness, and this he was irritated and provoked to by his wife. Take heed of tempting, or stirring up any to sin. Some men's corruptions would sleep more than they do, if others did not awake and stir them up. Some are so wicked, as not to sleep, nor let others sleep, till they have done mischief. Men may tempt others to sin several ways, I shall name but some.

By enticement and solicitation; it is a sad employment to be sin's solicitor, yet too many such there are; pimps, bawds, and panders for lust and sin: and though the solicited person do not sin, as Joseph did not, yet the solicitor is a sinner, as his mistress was. There are sinners that go up and down (like the Devil) to entice others to sin (Proverbs 1:10-16). Even flattery has a force in it, and offers a kind of violence, as (Proverbs 7:21).

By importunity; Delilah made poor Samson almost weary of his life, she never left him till she had undone him; he stood it out a great while, but her importunity prevailed at last (Judges 16:16-17). And it was by much fair speech, or importunity that the harlot prevailed with the young man, who it may be was going about his business, and thought no hurt, till she importuned him (Proverbs 7:13, 21).

By lying to men in the name of the Lord, as the old prophet did to the young (1 Kings 13:18). The name of the Lord is a great argument, and very taking with them that fear him, and therefore some (false prophets) pretend it, and turn themselves into angels of light, though they be of the Devil, and quote God's authority, as he had the impudence to do (though falsely) to our Saviour himself (Matthew 4:3-4). This is a shrewd way of temptation.

By giving indecent language, and offering affronts to persons. Some men have lavish tongues, and can hardly answer without a "you lie," etc. such is their pride and passion, that they answer rudely, and give such ill language, as would anger a saint, as the saying is. Persons of quality and honor that are used to, and deserve civility, will not bear such provoking words, nor take them but on the point of their rapier, and return it to the giver's throat. Great sins are committed from such beginnings; therefore Solomon tells us (Proverbs 15:1) that a soft answer turns away wrath, as it did (Judges 8:2-3), but grievous (and fierce) words stir up anger, as they did (2 Samuel 19:43) compared with (2 Samuel 20:1). God will not allow parents to provoke their children to wrath (Ephesians 6:4). As unhandsome words, so ill and ill-becoming behaviors, abuses, and affronts tempt men to sin; when Jacob's sons had deceived, and by it slew the Shechemites (as the law did Paul, for so he speaks, Romans 7:11) they made this surly answer (as an excuse) to their father, "should he deal with our sister as with a harlot?" (Genesis 34:31), as if his sin justified theirs, and they did well to be angry; we could not put up such an abuse and dishonor. Oh, give no provoking language, to put men upon sin.

By sending others to ensnare and trepan them; they that employ such decoys, are in part guilty of their sin, and Christ Jesus called it tempting, when such were employed to entangle and ensnare him. The Pharisees sent the Herodians, who should feign themselves just men, and praise him into a snare, and court him into (crimen laesae majestatis) a crime against Caesar: they pretend a case of conscience, but says our Saviour to this sort of men (spies and catchpoles) "Why do you tempt me, you hypocrites": they that were employed sinned, and so did they that employed them. See the story (Matthew 22) and (Luke 20). I shall name no more, though there be too many more of this nature; but add only one other thing, whereby we may occasion other men's sins.

By declaring a thing otherwise than the truth is, by mincing and equivocating; there are instances more than enough, wherein good men have been guilty in this kind, which I speak, that saints as well as sinners, may hear and fear, and not do wickedly. Abraham prevails with Sarah to say she was his sister, whereby Pharaoh concluded she was not his wife, and took her; but when God plagued Pharaoh for so doing, he reasons the case with Abraham. "What is this that you have done to me? Why did you not tell me she was your wife? So I might have taken her to be my wife," etc. a severe expostulation and an upbraid (Genesis 12). And yet in (Genesis 20) Abraham is at it again, and meets with a more plain and home rebuke, and is charged with no less than sin by Abimelech (verse 9). "You (even you) have brought on me and my kingdom a great sin, you have done deeds to me, that ought not to be done"; he lays the sin at Abraham's door, and Sarah also (for her suppleness) had a reproof from him (verse 16). Yet after all this, Abraham's son Isaac is found tardy in the same thing, and meets with the same rebuke, and that from one who pretended not to such, or so much religion as Isaac did (Genesis 26). Alas, how many by taking false oaths, and bearing false witness, give occasion to judges to justify the wicked, and condemn the righteous. Much more might be spoken to these things, but a word to the wise is sufficient.

Take heed of being partners in others' sins when they are committed, as co-helpers and concauses of their production. You may partake of other men's sins, first, as instruments to execute others' sinful designs or commands, as Doeg was in executing the priests (1 Samuel 22), or as any others are, that serve the lusts of men. All persons that are to be obeyed, (as father and mother, etc.) they are to be obeyed in the Lord (Ephesians 6:1). Whoever's will be left undone, God's will should be done, and never left undone to fulfill that of another or our own. They that put unrighteous decrees in execution, are under the same woe with them who decree them; for without the execution, the decree would do no hurt to them against whom it were made (Isaiah 10:1, 3). They are wicked, and partners in the wickedness of them that command wickedness, who put such wicked commands in practice and execution. See (1 Kings 12:30) though it be light, or fall heaviest on them that command.

As confederates with others; though the sin be not committed by you that are confederates, yet your being such, takes part of (because with) their sin (Psalm 83:3-9); the counselors and combiners are judged equally with the practitioners. Blessed are they that walk not in the counsel of the ungodly (Psalm 1:1). And says the prophet, "The Lord spoke to me with a strong hand" — not simply "the Word of the Lord came to me," or "the Lord spoke to me," but he spoke with a strong hand — what? Why, "say not a confederacy with them that say a confederacy" (Isaiah 8:11-12). The men of the league and association speed (because they sin) alike (Psalm 2) with (Acts 4:26-28).

3. As consenters, giving your consent to others' sin, which if you had denied, it may be, they had not sinned (Psalm 50:18): when you saw a thief, you consented with him, and were partaker with the adulterer; an adulterer is a thief (he steals waters from another's cistern) and to consent with him, is to be a partaker. Therefore (Proverbs 1:10), if sinners entice you, consent not; enter your dissent, and let not your soul have anything to do with their secrets. This consent may be: 1. By symbolizing and complying actions, as Paul speaks in what was once his own case (Acts 22:20): he consented, and gives for witness of it, both that he stood by, and that he kept the raiment of them that slew Saint Stephen. So many consent to the sin of others by standing sentinel, watching the door; they not only wink at, but encourage and embolden others to sin this way.

2. Consent may be given by silent connivance, when any see persons about to sin, and do not witness against it: silence (we say) gives consent; it does so often indeed, though not always; for the case may be such, that it were but to throw pearl before swine, to speak to some scorners. Indeed, some will speak a little gently, as if it were no great matter or of consequence, but will not put forth the power they have to prevent it. Pilate seemed to witness against the Jews, when they cried out for the crucifying of Christ Jesus, and would wash his hands to testify his innocency (Matthew 27:24), and yet because he did not put forth his power, he is reckoned one of the number of them that killed him (Acts 4:27).

3. Consent may be openly and notoriously given by word of mouth; as Saul (afterward Paul) gave his voice (Acts 26:10): his vote went with the rest, and he gave it with a voice, a loud voice. If any bring false doctrine, and a man bid him Godspeed, this man is partaker of his evil deeds (2 John 10-11). When men say, as Jehoshaphat did to Ahab, I am as you are, and my people as your people, and we will be with you in the war (2 Chronicles 18:3), when we thus give consent, it is notorious.

3. To draw to a close; be not accessory to other men's sins after they are committed, which you may be guilty of many ways; I shall name but four.

1. In not grieving for other men's sins. All sin is against God, and for that reason he that truly grieves for his own, will grieve for other men's: it was the great commendation of Lot, that his righteous soul was vexed with the filthy conversation of the Sodomites; it was a torment, a kind of hell to him (2 Peter 2:7). David could not prevent men's sinning, and therefore grieved for it, and so much, that his eyes run down with rivers of tears (Psalm 119:136). And this made the Prophet Jeremiah wish his eyes fountains, that he might weep day and night. And all these persons were remembered by the Lord in mercy, when others were rewarded with misery. There is scarce any way like this, to be kept from partaking in the ruin of sinners, as (Ezekiel 9:4-6): God will set his mark on his weeping and mourning people, and as for the rest, they will be found as accessories, if not principals in wickedness, and judged accordingly. Oh, that there were more crying persons, when there are so many crying sins! They that grieve not and mourn not, are guilty, as the Apostle tells us (1 Corinthians 5:1-2), and by mourning they were cleared of this matter (2 Corinthians 7:11).

2. By concealing that which we ought to discover and make known, as may be easily proved from (Leviticus 5:1): if a soul sin, and hear the voice of swearing, and is a witness, whether he has seen or known of it, if he does not utter it, then shall he bear his iniquity. And (Proverbs 29:24): whoever is partner with a thief, hates his own soul; he hears cursing, and reveals it not, which he ought to do. Yet once more (Deuteronomy 13:6-8): if your brother, the son of your mother, or your son or your daughter, or the wife of your bosom, or your friend which is as your own soul, entice you secretly, saying, let us go and serve other Gods (which you have not known, you nor your fathers) you shall not consent to him; is that enough? No, nor hearken to him; is that enough? No, neither shall your eye pity him; is that enough? No, neither shall you spare; is that enough? No, neither shall you conceal him; is that enough? No, you shall (by discovering him to the judges) surely kill him, your hand shall be first upon him, etc. But you will say, is not this unnatural? What! betray a brother, one of the same womb, the son of my mother? No more — my own son; no more — my wife, and most of all, my friend? No matter, for all that you shall not conceal him: to conceal such a sinner, were to partake of his sin (2 John 10-11). These spirits, these soul-stealers must not be concealed, lest the receiver and concealer be reckoned as bad as the thief.

3. You may be accessory to other men's sins, in not separating from them when God calls you to it. Remember Lot's wife who was loath to withdraw, and was turned into a pillar of salt (as the Father said) to season us. There are persons with whom we should not eat (1 Corinthians 5:11). To join in communion with known sinners, is the greatest testimony you can give, either that they are saints, or you are sinners: you bear a false witness for them, and a true witness against yourselves. When the Apostle had reckoned up a whole troop of sinners, of whom self-love led the van, and a form of godliness brought up the rear, he adds, from such turn away (2 Timothy 3:5). And (Revelation 18:4) you may hear a voice from Heaven, saying, come out of her, my people, that you be not partakers of her sins; be not therefore unequally yoked with unbelievers, etc. (2 Corinthians 6:14).

4. We may be accessory to other men's sins, if instead of reproving, we approve of it (Ephesians 5:11): have no fellowship with the unfruitful works of darkness, but reprove them rather; not to reprove them, but instead thereof to have fellowship with them, is to approve. And besides this, there are three things which speak approbation; as,

When we take pleasure in the actions or the actors (Jeremiah 5:30-31): the Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so, that is, they set their seal to it, to approve and confirm what the Prophets and Priests do. Of this import is (Romans 1:32): though they knew the judgments of God, that they who did such things were worthy of death; yet they not only did the same, but took pleasure in them that did them. As men are said to help on the affliction of God's people, and to approve them by saying, Ha, Ha, so would we have it (Ezekiel 25:3 and 26:2). To take pleasure in such things as others do, is to be accessories, and as if they had done them. When the Apostle Paul tells of other men's sins, he does it weeping (Philippians 3:18), and so frees himself from any the least degree of approbation: but when men laugh, take pleasure in, and make sport of other men's sins, it is (by construction) an approbation of them.

Approbation and being accessory is concluded from hence, when men flatter others, and speak peace to them in their evil ways: when men say peace, where God says there is none, that is, to the wicked. God and man will curse him that says to the wicked, you are righteous (Proverbs 24:24), and (Ezekiel 13:10): because they have seduced (or flattered) my people, saying, peace, and there was no peace, and have daubed with untempered mortar; and verse 18, have sowed pillows under their elbows; therefore will I pull down the wall, and will tear your pillows and kerchiefs, because verse 22, they made the hearts of the righteous sad, and strengthened the hands of the wicked, that he should not return from his wicked way. There is a woe against such, as verse 18.

Approbation is declared by this, when any defend and excuse other men's sins, as if they were retained (like Lawyers) and had their fee. They that justify the wicked are equally an abomination with them that condemn the righteous (Proverbs 24:17). Some are so wicked, as to defend other men's wickedness (not only like Lawyers, but like Soldiers) by sword and force of arms; as they did for him, who had abused the Levite's Concubine (Judges 20:14), etc. But to plead for other men's sins, is to be as guilty as they who commit it. Many more things might be added, but I forbear them, because I have been somewhat large upon this subject, which I was the more willing to be, because it is a thing too seldom treated, and too little taken notice of, and laid to heart, namely, the share that we too often have in other men's sins.

Thus am I at last come to the close and conclusion of the whole matter, and I could wish with my soul, that there may never be an occasion for me, or any other, to preach on this subject any more; shall I now entreat you to consider of what has been said, and to bethink you what an ugly and abominable thing sin is? The worst of evils, worse than the worst of words can express it to be. I have shown you how contrary it is to God and man; for proof of which I have brought witness from Heaven, Earth, and Hell: I have shown you how dear it cost Christ Jesus who died for it, and how dear it will cost you, if you live and die in it. Stand in awe and sin not; lay up the Word of God's command, promise, and threatening, that you may not sin against him: take heed of sinning, for at once you sin against God and your own souls. I have entered your closets and your hearts, to tell you of your secret sins; I have told you of, and warned you against the sins of your lips, and of your life; I have told you of your shop and calling-sins, that you might beware: and what shall I say or do more for you? I have preached to you, prayed, and wept for you; I have shown you the way of repentance, faith, and holiness; and were it to die for you, I hope I should not account my life dear to me, that I might save your souls by losing it. Oh, let me again entreat, beseech, and beg you for God's sake and your soul's sake not to sin (these things are written, that you sin not) but as it is, (Jeremiah 13:15-17): Hear you, and give ear, be not proud, for the Lord has spoken, give glory to the Lord God, etc. But if you will not hear, my soul shall weep in secret places for your pride, and my eyes shall weep sore, and run down with tears. If you hear not, you make this sad work for me, and others that teach you, but (alas!) much sadder for yourselves; you make us weep on earth, but you (if you repent not) will weep in Hell. I beseech you therefore, learn what the grace (the saving grace) of God teaches you, to deny all ungodliness and worldly lusts, to live soberly, righteously, and godly in this present world (Titus 2:11-12), or as it is in (Luke 1:75), to serve the Lord in righteousness and true holiness all the days of your life; and as it is (2 Corinthians 7:1): Having these promises (which according to (2 Peter 1:4) are the greatest and precious) let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Shall we commend holiness in them that are dead, and not like holiness in ourselves while we are alive? Holiness is the beauty of Earth and Heaven, without which we cannot live well on Earth, nor shall ever live in Heaven: certainly they that jeer and scoff at holiness, and rejoice that they are none of the holy ones, they do as if they should make bonfires, ring the bells, and give thanks that they shall never be saved; for if they be not holy, saved they cannot be: or as one words it, they that shall be in Heaven, will be in no danger to be derided for the sake of piety, for those that deride it, will not be admitted there. And as for the wicked, God will turn them into Hell, and all the nations (all of any nation) that forget God (Psalm 9:17). Poor soul, think a little, indeed, think much of the great day of your accounts and God's judgment, which though you put far from you, yet it will surely come; and woe to you, if it overtake you unawares, and as a thief in the night (1 Thessalonians 5:3-4). Seeing this may be, and that will be, Oh, what manner of persons ought we to be in all holy conversations and godlinesses! (as it is in the Greek) (2 Peter 3:10-11). What shall I say more? I will shut up all with what was long since excellently spoken by a great doctor in our Israel, and which is worthy to be written in the hearts of all men, and to be often before their eyes, and in their thoughts: it is this,

At the last (says he) there will come a day, when all mankind shall be summoned naked (without difference or degrees) before the same tribunal; when the crowns of kings and shackles of prisoners; when the robes of princes, and the rags of beggars; when the gallant's bravery, the peasant's russet, the statist's policy, the courtier's luxury, and the scholar's curiosity, shall be all laid aside; when all men shall be reduced to an equal plea, and without respect of persons, shall be doomed according to their works. Then those punctilios and formalities, cuts and fashions, distances and compliments (which are now the darling sins of the upper end of the world) shall be proved to have been nothing else, but well-acted vanities. Then the pride, luxury, riot, swaggerings, interlarded and complemental oaths, nice and quaint lasciviousness, new-invented courtings, and adorations of beauty (the so much studied and admired sins of the gallantry of the world) shall be pronounced out of the mouth of God himself, to have been nothing else but glittering abominations. Then the adulterating of wares, the counterfeiting of lights, the double weight and false measures, the courteous equivocations of men greedy of gain (which are now almost woven into the very art of trading) shall be pronounced nothing else but mysteries of iniquity and self-deceivings. Then the curious subtleties of more choice wits, the knotty questions and vain strife of words, the disputes of reason, the variety of reading, the very circle of general and secular learning (pursued with so much eagerness by the more ingenious spirits of the world) shall be all pronounced but the thin cobwebs, and vanishing delicacies of a better-tempered profaneness. And lastly, then the poor despised profession of the power of godliness, a trembling at the Word of God, a scrupulous and conscientious forbearance, not only of oaths, but of idle words, a tenderness and aptness to bleed at the touch of any sin, a boldness to withstand the corruptions of the times, a conscience of but the appearances of evil, a walking humbly and mournfully before God, a heroic resolution to be strict and circumspect, to walk in an exact and geometrical holiness in the midst of a crooked and perverse generation (which the world esteems and scorns as the peevishness of a few silly, impolitic men) shall in good earnest from the mouth of God himself, be declared to have been the true narrow way which leads to salvation; and the enemies thereof shall then (when it is too late) be driven to that desperate and shameful confession: We fools counted their life madness, and their end to have been without honor; how are they now reckoned among the Saints? and have their portion with the Almighty!

Consider what has been said, and the Lord give you understanding in all things (2 Timothy 2:7).

Finis.