Wardens and Guards

77. You that took on the job as guards of a prison, you are most stupid, for in accepting that job you brought death upon yourselves and not just a single death but a manifold death. And why may that be so? Because the Lord made everyone responsible for his neighbor. And only the wicked, the dead, will like Cain, come to say' "Am I my brothers keeper."

78. If in any prison there is even a single innocent person, not only that the judge and or jury will pay for it with their hides more than a thousand times over, but equally so the warden of the prison a thousand fold over, and the guards a hundred times over.

79. And do not tell me, O but the judge send him or her to me, for it is equally your duty and responsibility if indeed that person is worthy to be incarcerated. And not only for the innocent who found no justice in your corrupt courts, but equally so for anyone sentenced for a period longer than what is just.

80. And don't speak to me about judges, that it was their order, for they will indeed have their reward ten fold over to your reward. Do you not know you stupid ones that you are at all times to honor and obey the Lord your Creator, and not serve the devil in his wicked pursuits?

81. I already pronounced an everlasting curse upon your judges, even while I spoke with mercy to at least let them have a life as servants, as the lowest of the lowest. But before these will come to be servants they will lie down in great torments for a very long time. That I will perform before I will show them a degree of mercy.

82. And do not question me, for it was the Almighty One who said; "And a mighty one of the nations will most certainly do to them as their wickedness deserves." "Most certainly," and "as they deserve."

83. And so wake up you blind and dumb people, take on knowledge and insight if at all you wish to live. There is a reward for every single deed done and word spoken, all of them recorded in heaven of every single person ever born past present and future. And from that record I will judge, no-one will speak a senseless word before me.

84. Nor will any lie nor any excuse come to serve anyone.

85. The beginning of wisdom is - to get wisdom, - and the stay of justice - to acquire knowledge.  But where may wisdom be found among man, or knowledge among the children of men?

86. Why are you bold O you men, and arrogant, acting as if there will never be an accounting of your ill-spoken words?  You act silly and with grandeur not taking into account how foolish you truly conduct yourself before the great multitude of the creatures both on and off the Earth. 

87. How can you laugh and cry and speak as you do - knowing all heaven is witness?  You act as though you are no more than animals and knowledge is far from you, living as though there will never be a day of reckoning. 

88. You are like those during the Second World War who also acted as if there was never to be any tribunal.  Mark then what happened, and my words, how it is afterwards, yes after the deed that the inquisition is held and judgment executed.

89. I then testify to each of you; you cannot escape, justice will catch up with you, and this also I testify of you before all that witness my words.  You do not know the meaning of the word "justice" let alone that you should be executing the same.

The Rodney King case as an example.

85. Justice is both far and near, - far from your mind, - but near to your backs.   Do not in any wise imagine that the jury members who acquitted those police officers that beat this Rodney King have seen the end of it? 

86. Not by a long shot, their reward has yet to begin, for they are still on this side of death, and this is not where final judgment is tallied.  But rather on the other side of death, after you have died then comes the "inquisition" and the "reward", in addition to all that you may or may not have received here.

87. If you will be wise, train your ear to princely words, to hear from the mouth of Him before whom you are to appear on the other side of death, and by whom you will be judged for every deed and careless word spoken.

A sample of what you should have done.

88. The men who performed the actual beating; to receive forty lashes, and; be put on bread and water for 90 days, after which; they are never again to act as officers of the law.

89. And pay in full the cost for the wounds caused.  And if they had the gall to plead innocent - to double their days on bread and water.

90. And for those who stood by and did nothing to prevent it, forty lashes to teach them the difference between right and wrong, and to pay a sum equal to the former for all cost done to their victim both medical and loss of income. And, if they also had the gall to plead innocent, to receive 90 days on bread and water for that alone.

91. And for Rodney King himself, not withstanding the beating, which he received, for his failure to stop for the law; to be put on bread and water for 30 days (his wounds having healed) to the end that he might learn respect for the law.

92. These measures then are only temporal, for while that judgment will suffice before men.  They have yet to account for their deeds before God and His King.  For their sins have not only been before men but also before God and His angels and His righteous children.  Moreover, the fact that these were officers of the law multiplies the crime.

93. If men beat upon men, it is one thing, but he who represents the law is sworn to act by it.  To thus grossly violate the law while he is acting on behalf of it - is inexcusable and most vile.  There is no institution except such as instituted of Him who formed us.

94. Accordingly, the law, and those who represent it, are bound in "His" service.  Their crime then is foremost before God and His kings, the deed of which in their status as officers of the law - is so vile and insensitive that all eternities cannot wipe it clean.

95. Note therefore the large difference in "who" they were and in "what" capacity they performed their beastly deed, and how because of that very thing the reward is so much the greater.

96. You now may reply: But these things occur every day all over the world, and acts more gruesome than this, what about all of these to which the act of these police officers was mere child's-play? 

97. Let me than assure that each and everyone of these all over the whole globe, be it of the present, the past, or the future, will assuredly pay dearly for their deeds and not suffice to pay them in full but into all eternity’s.

98. For again by the Lord my God I promise you, we will not cover their deeds of such inconsiderate cruelty.  And be not so foolish to ask how that will be, for are not all eternity’s before us?  And you will be there into all eternity’s.

A sample of what will be.

99. Since the jury members saw it fit to render a great injustice to all men everywhere, they will suffer the same torments as those who practiced the lawlessness.  And not only they, but the presiding judge, and the defense attorneys along with them.

100. See therefore all you people how large the number has become who will gnash their teeth in torment for this single incident upon this single person.  And as if this was not enough, then the first criminals who taught their subordinates to practice injustice took it to hand, to - as in hypocrisy they said - try the case again.

101. In the first place, you cannot try one twice for the same crime.  If therefore these federal foxes had called these jury members and the judge to trial and hung each one of them in the middle of towns-square, it may have sufficed to some degree of justice. 

102. But these foxes cannot possibly take such a thing to hand since they are foremost guilty in this whole matter, teaching the people and their subordinates to practice lawlessness with free reign.

103. This criminal behavior of the governments at large does however not excuse their subjects, or anyone to practice injustice, nor to partake with any mockery to the cause of justice.  It is therefore that now not only the first judge and jury members are to serve great pains, but these second also along with the attorneys and everyone else that gave himself to partake in this federal mockery of justice.

104. So you see how great the number has now become of those that will suffer pains, like the burning of a flame upon their tender skin, for a single incident which - if you would have known the meaning of justice - could have been limited to what I said under; "what you should have done." 

105. And still I am revealing only part of what will be exacted of you in the day to come.  For you will not fare much the better each and every one of you who in his mind or upon his lips have consented to this atrocity of your superiors, or your so-called system as you may refer to it. 

106. For no doubt I will be like an destroying lion to those in high standing, but for you; do you still not know that you will give account of every careless word spoken, and for your very thoughts that are unbecoming?

107. How do you consider the mind of that person who said; that he would take the testimony of a police officer over anything else?  That sort of mind is as barbaric as the Romans or the Greeks were in days past, where the word of a slave could only be used in a court of law under torture. 

108. What is the matter with you people anyway, does it have to be proven to you that the sky is blue?  No one asks for these facts since this is common knowledge and obvious to the eye.

109. Likewise, the fact that there are criminals and liars among police officers as there are among people of any other profession also is common knowledge and obvious to the eye. 

110. It is in fact a truthful clause that those of higher standing are more readily to lie and practice oppression than the poor and servants which are dragged into court for offenses, that is of course, if knowledge unto you is not a burden too great to bear.

An eye for an eye, or one for a thousand.

111. It is disgusting the way some among you behave themselves.  There was this cold-blooded murderer who took who knows how many infant lives, and God gave him over into the hands of an assassin. 

112. Not that this assassin was justified, for God clearly said; "Vengeance is Mine, I will repay".  But then of all that may be foul there was one who had the gall to remark upon this event; "that even pro-life activist should abhor the violence of killing."

113. Can you actually imagine a human person having stooped so low to breath such hypocrisy.  One who consents to the cold-blooded murder of untold many helpless infants - and such a one has the gall to speak such words in taking the life of a murderer?  If the law of "eye for an eye" is to he observed here, that man might have to die for his word alone.

114. Not that I concern myself much for these child-murderers, if they so must, I can only lead a horse to water.  Nevertheless they know that they are murderers, nor will they outrun their reward.  

115. Their judgment in due time will begin with raising all these infants to full life.  Then their hearts will sink into their toes, and they will become undone, trembling with their knees knocking together for great fear and anguish. 

116. For yes, as surely as the Lord God lives, each and everyone of these infants will be raised to life and serve as a testimony to their murderous deeds, before whose faces they will sink like lead in water.

117. Why then do I have peace in my heart, and do not oppose them in this day?  They do not know it, but I know that they cannot rob me of children even though in their ignorance they think to rid themselves of the evidence. 

118. I on the other hand will cherish them and be like a father and mother to them, to the whole number of them, better than the father and mother who for their part - denied them of life. 

119. The time draws near, nor does the inquisition into all deeds waits on man.

120. Foremost, let this be crystal clear, that anyone, who enters a court of law to practice judgment, is taking his life into his hands - as he who walks a tight-rope over a rock-filled ravine.

121. A man who errs may readily be forgiven, or, for him who sins in ignorance there is yet hope if he comes to knowledge.  But when one is so bold to sit in judgment of another - he had better have a very good - if not a perfect knowledge of the law. 

122. For if one assumes himself so capable let him understand that the law in its perfection demands of him his life for any infraction thereof.  Let him thus, who is so bold to seat himself upon a seat of judgment, duly consider that it is "he" who is under a greater sentence than them that may appear before him to be judged.

123. Let us take the "Oath" which is wrenched from everyone in the courts, namely; "To swear to speak the truth, and nothing but the truth so help you God."  These words are never to be spoken lightly, for with them - he who pronounces them - puts his very life and being into the law that can only rob him of his life and being at the slightest infraction.

124. What therefore is most pitiful, is that; here sits the judge taking an oath from the people to keep themselves within the law of God, while himself he ignores that very same law of God.  Who then of the two, the witness, or the judge shall at the inset be in contempt of court - if not the judge - who by his own admission acclaimed himself able in the law?

125. It is obvious from the last part of the oath (So help me God.)  That it is a due warning that - God will torment the person who does not abide by His truth.  If thus the judge will take this from another - he had better be above board himself, or he shall not only receive the greater damnation but be called a hypocrite as well.

126. I then say; you had better be without fault in all of your being O you judges before you charge anyone with a contempt of court for something that might displease you, or upon you will come the saying; "Practice what you preach O you teachers!"

127. Let us investigate the moral of the juries, the reality of their calling, and how they came to be called, and the dignity of a great many of them.

128. It is not fit that a jury should be selected by the prosecuting and/or defending attorneys since clearly they are biased.  The prosecuting attorney looks only for those who lawfully or unlawfully will award him a guilty sentence, while the defending attorney looks for those who lawfully or unlawfully will render a none guilty verdict. 

129. Neither of these two are therefore fit to select the judges (jurors) that will decide the case.  For the law demands an impartial person, and who is above reproach in dignity and compassion towards his fellow man.  One who will not defend the guilty to outrun his reward, nor the innocent to be swayed into guilt.

130. It is not of wisdom for a judge to instruct the jury members to ignore a statement when something that was not supposed to have been said was said.  For they have already heard the remark, and whether or not they will ignore it is fully up to them. 

131. The judge has no cause to so instruct the jurors, since for one thing he no longer is the judge, but merely a referee, it being the jurors who are the judges, whose life is in the balance for what they retain or ignore in order to pronounce their verdict. 

132. Will then the judge - who is only a referee - order the judges concerning their life - to possibly lead them astray whereby they may lose their life?

133. Moreover, if the jurors are such that they cannot judge what is or is not pertinent, they are unfit.  Speak then for your own life O you judge, but let them who are the judges decide for their own, and let wisdom be for the wise.

134. How is it anyway that there are juries?  Why are there juries?  This may be answered so; because they who are on trial did not put their confidence in a judge - wherefore they requested a jury trial. 

135. It is thus in the unfaithfulness of the judges wherefore the people do not put their confidence in them.  It is indeed to your shame, to you judges, that jury trials are held. 

136. For if you had acted with justice and with compassion, both the guilty as the innocent would prefer you over such as are rarely perfect in the law. Moreover, one will request a jury trial because - in his heart he thinks - he will stand a better chance in the ignorance of the people - who are more easily swayed by appearances, or to play upon their compassion in guile. 

137. Those guilty in their heart hope on such ignorance, and, on faulty debates to escape their sentence - since it requires a unanimous vote to gain a verdict.  Accordingly it is upon ignorance, and/or as you might coin - upon an unhealthy bed that juries exist in the first place.

138. Another defective thing to strike a jury is - where the judge (the referee), tells them - that they are not allowed to speak to anyone about the case outside of the jury-room.  There is a smell of rubbish here, in that it shows them who settle with that charge - to be deficient, exposing their inability to perform in the act of justice. 

139. For if one is of such nature - to allow himself be swayed - not holding to the virtue of law and justice, the same is neither faithful nor competent to perform as a judge. What shall it matter if a juror speaks to his wife, or her husband, or to a friend or colleague?  He or she, may for their weakness obtain more points of view to render a just verdict. 

140. But of course, you fear that the same may be influenced so as to impair his ability to render a just verdict.  And yes that is true with many, but with judges all the same.  This therefore is just cause as to why they should not rise to a seat of judgment.  For let me once again caution you that:  It is far more dangerous to sit in a seat of judgment than to stand before the bench.

141. To give an example: What shall it matter if the media floods the whole land with pre-justice and an army pound's upon me to strike me to their fancy?  For I tell you, they strike in vain.  I am not one to take bribes, nor to be moved by anyone's fancy, nor will I see anyone to the person.  I may hear all that is said, but I will judge according to the law by the facts as they are factually established. 

142. And no man, nor any number of them shall draw me from that; there is no death nor torture so painful that would allow me to let right judgment slip.  This of course is because I am a son of the Most High, by His grace upon me.  But we ought to take them to example.

143. And as to the dignity of those, which you have for jury members, one is seen to pound on the table to vent his anger.  Another with no ear for justice wants only a verdict - any verdict, so he can get out of there. 

144. Again another slanders his companions with obscene words acting like an irrational animal, and still others flirt with one another not having any real interest in what is laid upon them.

145. And with this I am being modest, as many who have been on a jury - will confirm.  Moreover, all this does not begin to expose the tip of the iceberg.  Where then is the dignity of the court as a whole?  For in their behavior they make a mockery of the court and of justice.  Is this then the code of justice you have set for yourselves?

146. By this code you must select judges and jurors: For a first; they shall be the husband of one wife, and not assume themselves wedded to one who has left her husband. 

147. For he who has to wife one who forsook her husband, has no wife but lives in continual adultery.  And how shall he judge another that himself lives in adultery, in violation of the law?

148. He shall not be one given to strong drink, lest he pervert the justice of the poor.  Nor one who is over-rich, for he that has overmuch - steals, and how shall a thief sit in judgment of any man?

149. A judge shall at all times be with gravity, he shall not allow his passion to rule him, nor shall he take pleasure in condemning the guilty, nor allow his emotions to undo the right of rich or poor, nor of the incapable from the capable.

150. But O how you fail in these respects, I have seen where the guilty was set free for the sins of the accuser, and the judge raving in anger taking pleasure in condemning a man, and many such things that are not at all becoming of a judge.

151. How is it that you place the word of God into your courts, and cause a man to swear by Him - and not rather by one of your idols whom you serve so well. So a man might say; so help me money, or so help me power.   

152. Or vain glory and greed, or so help me a piece of stone or wood overlaid with paint and gold?  Is it perhaps you do not wish to make such fools of yourselves?

153. If then this be so, and your highest code of ethics states: this - "One nation under God", you had better abide by “His” code, or I, along with many others shall surely mark each and all of you as hypocrites.

154. It is unlawful for anyone to plead guilty in order to obtain a lesser charge, for the law is never to be bargained with.  Nor is plea-bargaining ever allowed when it invades the law.

155. Nor shall a witness or accuser go free when he is found to have testified falsely against a man, it is a breach of law.  To him shall be done as he thought to do to his neighbor.  Nor shall the guilty go free for him - but he shall receive the sentence equal to the guilty.

156. I said that the word justice became eradicated from the minds of those who passed through men's schools of law, which is the conclusion in testing those who passed through these schools, and from the multitude of injustice that I have seen over the years that I have dwelt among them. 

157. For as the laborer is - so is his product, and, as the product is - so is the tree from which it was grown.  A just man will not submit to injustice, while the unjust never did learn the meaning of either - since they had no taste for it.

158. Moreover, I beheld how lawyers consistently practice ways that circumvent the law - finding loopholes - all for personal gain.  And when confronted with the moral issue, the law in its truth and factual being, it was looked upon as if it were a millennium behind time, as one quoting a sentence (a law) that is never considered other than a joke.

159. And so I came to say; These men are educated in how to circumvent the law, to void its precepts, for the thorns on a bush reflect the nature of the plant, even as the taste of the fruit reveals from what tree it was taken.

160. Taking the case of the, Menendez brothers, it is outrageous that this trial took so long to close.  Was it not enough for the authorities to have made a mockery of justice in the case - where officers of the law brutally beat a man.  And where the jury, along with the judge and all of the officers, were not hanged or placed into prison, that now we - the people - are to be vexed with another show of injustice?

161. Is premeditated murder not yet fashionable enough in your abortions ­ that now it shall be justified even when one frowns upon you?  For, was it self-defense?  It was not a surprise act in which one defends himself for his bodily life. 

162. However mean or vulgar then the parents may have been to these children - that does not give them the right to murder them.  For clearly we are to honor our father and our mother, and murder is not honor.

163. Nor were they mere children, but young men, well in the strength of their youth, and why then did they not call upon the authorities?  Or, why not just move away from home, as so many - more rational - and also ill-treated youngsters do continually? 

164. These did not resort to murder, nor even laid a hand upon their parents.  And what now you dim-sighted ones?  Will you claim irrationality in these brothers?  If you are, look in the mirror to behold still one more.

165. Sadly now as this may be, not only will these brothers now be sentenced for the murder they committed, but the juries, the referees, and the lawyers as well will now be held guilty as assessors, and, for crimes against humanity, and serve in the same prison with them.

166. And so, why, O why, you foolish creatures do you even waste your time and bother with all this, or with these men, since you - for your part ­are to serve alongside with them! 

167. The con in the juries will serve for their ignorance, and the pro for their partaking, and the referee, as also the lawyers for being a willing part of that in which they failed in understanding.

168. It was foretold from long ago that the generations of the sixth day, those reaching into the 20th century, would be more apostate than any generation before them, and quote: "All their deeds will be criminal and oppression."

169. "Criminal and Oppression," consider these terms along with the word "all". Then look upon this generation - and if you are of the wise, you will concede that these words were not spoken in error. 

170. Their so called Diamond lane, even that is both criminal and oppression.  And if you are a citizen of this nation you will get the boot, and if it be an alien - you will forfeit your boot to him. 

171. For it is determined that the nations shall destroy their own, to have no compassion on their own flesh, for God has blinded them.  Only, they do not know it, and call their oppression and criminal deeds - perfect justice.  For here again, as long as they do not correct what is in error they are sanctioning it, and are guilty all the same.

172. But it is my intend to remark upon an even more criminal law, or abortion of law as it is, in which the judges of the courts provoke me to anger, and for which reason among others, I spoke a strong judgment against them. 

173. The lawmakers - in malice, as well as in ignorance - have made a law (as they call it) that;  Unless one is wealthy enough to pay tribute to their friends, the insurance companies, he or she is to stay at home and die the death of starvation.

174. Will you now say that this is absurd, that no human being would ever make such a law?  Will you call me a liar for speaking truth, while you ­in your own conviction are not even human?

175.  For 'who' went along with this monstrous law to help put it on the books?  It were you the people along with the criminals in high office.  You made this vile piece of devils-work along with the sons of destruction, everyone who voted for it. 

176. Is it any wonder then that I am utterly ashamed of you, and that as a chief ruler I have rejected you, that I have no desire in you whatsoever?

177. Be realistic just for once O you people, and you high officials, if there is any eyesight left in you at all.  What, so I ask you, is a man to do when he cannot afford to pay the premiums? 

178. Come, tell me the truth you blatant vultures!  How will he go to his work to earn his keep, and to return home again with half his pay to put bread in the mouth of his children?  I said half pay, since you the vultures consistently rob him of the other half in a thousand different ways.

179. Will you tell the man to go and walk to his work - you merciless creatures?  It would take him half the day to get there, and the other half to return, and so - what time then would there be left for him to serve his employer? 

180. Did you consider all these things when you enacted this monstrous - law - as you call it?  Is it really such a horrendous crime to you for a man to have hard times, or to be poor?  Or are you just plain stupid and utterly blind? 

181. The crime for the man's poverty and/or hard times, lies with your high officials, who rob the poor and middle man - to feed the rich, and, who give free reign to criminals to feed upon anyone at will.

182. You complain that when an accident occurs, that many do not have the wealth to pay for it, and so you invent insurance so that the cost may be absorbed in the bosom of everyone together. 

183. But this is self-defeating, since that only raises the cost.  For now - not only must all of us together pay for all accidents, and for its administration, but also feed a host of leeches that consume nearly three times the basic cost, namely; that flock of lawyers who serve no better purpose than to be let out. 

184. And so, you have raised the cost to four times the fair amount.  Then the fat pigs in the administration need to add their cost for supporting their delights, vacations and retirement as they call it, but whorehouses and thievery as we see it. Accordingly, the cost has now become five times its reality, and that is called extortion.  

185. And this you lay upon the poor and needy, and upon all those who are earnestly attempting to make a living, to gain their basic needs. To survive in a world in which robbery - from the high places on down - is most fashionable. 

186. For that which you see on the news, bank robberies, hold-ups, and other such thievery, the culprits of which are most usually incarcerated - these are only the small fry. 

187. Their whole total is but a drop in the bucket to that mountain of greed and extortion that works its way through all the layers of society from the high places on down.

188. Obviously, if you must have insurance in order to protect everyone - you must likewise make it fair and equitable to everyone concerned. And robbing the poor and feeding the rich is not what we call on the order of protecting everyone. 

189. You had the talk about no-fault insurance, and no doubt you will create another monster, for seeing how blind you were in the first - what are we to expect of you in a second? 

190. Did I not say; "A people cannot rule itself, nor a nation be led by mortal men!"  How then is it that you do not, or cannot understand me?

191. Have your no-fault insurance on which everyone pays his fair share - rich for rich, and, poor for poor, but with these exceptions; DUI's are to pay their own, and anyone driving recklessly causing harm with intend.  

192. And put that flock of lawyers which will then be out of a job to work digging ditches and cleaning up the roads, or whatever work you may have for them as reward for the multitude of crimes they worked upon the people.

193. Behold therefore you judges what a monstrous crime it is to have instituted such a bastard law to enforce insurance upon everyone whether they are able to it or not.  And you dare to even uphold such a bastard act of inhuman concern when you should not even have conceded to it?

194. What am I to say of you O you judges?  I spoke a word against you, a mighty word against you.  And think not that it will not be brought to pass. For He who made heaven and earth, to whom belongs all power, made me a ruler over you.  

195. And this will not be for a year or so, but into everlasting, and how will you escape from me in all these eternities?  You will be found, and retribution will be upon you.  

196. For did not the Almighty Lord say to me quote: "Be hopeful, for they will soon perish from before you, and authority shall be given you over them just as you wish."  

197. And in another place: "Do not fear them for the Lord will deliver them into your hands so that you may carry out against them all that you desire."

198. I then made you aware of my desire against you, you judges, for you had the gall to go and enforce that bastard law - placing fines upon all those brought before you who could not afford to purchase the extortion of your colleagues. 

199. Moreover, I beheld this also from you, how you had no mercy, and no feeling for the plea of those who were not possibly able to pay your illegal fines, praying to you for a little time, a little mercy, an extension.  But I saw you as a cold-hearted, cold-blooded reptile of the swamps, with no mercy for them.

200. Hear then this plea from me O you reptiles; May the Almighty God look upon you as indeed a reptile, and cast you in the swamps which will never be turned into the water that is sweet, but forever remain salty.

201. You of course do not comprehend the riddle of my plea, nor even all your wise men, not until the same will be stretched upon you in great torment.  And so take up a song with me O you people, you in whom justice and truth has not died, sing this with me;

202. Accursed be you O judges who sentence the poor for their poverty, and may you be accursed O you high seated vultures of the law to impose unjust need upon the needy.

203. May the Almighty Judge not forgive their inhumane acts against humanity, but render to them the reward of their oppression.  Let them be for a warning, and for a curse - that never again a man will take up to oppress the poor, nor to rob the needy with twisted semblance of law and order.

204. Have you heard all that I and we have said O you foolish ones?  Come therefore to your senses lest the curse take you, for why should you curse yourself in our desire for peace and justice? 

205. We are not the curse, nor are we to pronounce it, but you in your own attitude and actions curse your own selves.