Romans 3:8

Like human works, Divine operations are liable to misconstruction. The serpent secretes poison from wholesome food. And the redemptive love of God may be perverted into a justification of sinful conduct by those who wish for an excuse, and fancy they find it in the very universality of unrighteousness which the apostle has demonstrated. For this universality, they say, shows that to sin is natural, and therefore not blameworthy. And they derive a further reason for the irresponsible and inculpable character of man's sin in the splendour of the vindication of Divine righteousness, which is the outcome of human depravity. Let us state the truth in three propositions.

I. SIN IS OVERRULED BY GOD TO GREATER GOOD. The work of the Law evidenced in man's accusing conscience, and in the state of degradation and misery to which a sinful career reduces man, becomes a convincing testimony that the Governor of the universe sets his face against evil. The dark background throws into bright relief the holiness of the Most High. Man learns more of his own nature through sin than he could otherwise have known, and perhaps realizes better the vast interval between the creature and the Creator. But especially in the gospel scheme of salvation, and in its effects upon those who heartily receive its benefits, does the righteousness of God shine out conspicuous. Our weakness and folly are the theatre for the display of his transcendent grace and power. The loss of Eden is naught compared with the gain of a heavenly paradise. Like the oyster whose fretting at the noxious intrusion produces the lustrous pearl, or like the clouds which reflect and magnify the effulgence of the setting sun, so has man's fall furnished scope for the exhibition of love that stoops to suffering in order to redeem, and righteousness that triumphs over all the ravages of sin anti death. Man redeemed is to be raised to a higher plane; having tasted the knowledge of good and evil, he is thereby disciplined, renewed, through a more glorious manifestation of his Maker's wisdom and self-sacrifice, to a nobler end. Like a crypt opened under an organ, deeper notes and a richer harmony shall result from the pit of destruction that yawned beneath the feet of our sinful race. Holy beings who have kept their first estate may detect a wondrous pathos in the songs of ransomed saints. The sentence, "In the sweat of thy face shalt thou eat bread," has become a blessing to our fallen humanity, for by toilsome effort we gain experience, humility, and strength. And so, by the habit of wrestling against sinful impulses, we can acquire a security of position which innocent integrity could never guarantee. Which justified believer could really wish never to have had the necessity for gazing at the cross, which melts his soul and transforms his being? Thus is man's unrighteousness made "to commend the righteousness of God."

II. WILFUL SIN IS NOT, THEREFORE, TO GO UNPUNISHED. Mark the deceitfulness of sin, trying to find a cloak for its existence, and even a motive to its further commission, in the very method whereby God demonstrates his grief at its prevalence, and his determination to root it out of his dominions. No traitor could expect to escape judgment on the plea that his rebel designs, being detected, exposed, and defeated by his sovereign, had really only contributed to his monarch's glory. Perhaps the direction in which the apostle's argument needs chief application today is in respect of practical antinomianism. They mistake the intent of the atonement who can live as if the superabounding grace of Christ gives liberty to the recipient to neglect righteousness of behaviour. Full forgiveness for past conduct does not imply that all the natural consequences will be averted. The wound may be healed, but the scar shall remain. Men receive in themselves the harvest resulting from their seed-crop of thoughts and practices. The reasoning of the supposed objector in the text reminds one of the self-justifying query of a thief to the policeman, "What would you do for a livelihood if it were not for the likes of us?" Paul never hesitates to bring complacent sinners into the presence of the great white throne of judgment, in whose searching light delusive pretences fall away and leave the soul naked before God.

III. NOR IS SIN IN ANY FORM TO BE PERPETRATED WITH A VIEW TO GOOD EFFECTS. The condemnation is just of those who say, "Let us do evil, that good may come." Modern preachers should not be surprised if their utterances get misinterpreted, since even the apostle's clear statements did not prevent opponents from twisting his declarations into a proposition abhorrent to his mind. To permit sin in his children would be for God to allow the roots of his moral government to be cut. The casuistry of the Middle Ages was a trifling with the plain utterances of the inner judgment. Our only safe guide is morality. To do what we know to be wrong is always hurtful, though sometimes we may do harm by what we believe to be right. Man's reason soon begins to spin out of itself a cocoon wherein it lies in dark imprisonment. The prevention of sin is better than its cure. An unrighteous policy is never expedient. Sweet at first, it turns to bitterness at the last. For Churches to seek by unrighteous methods to further the kingdom of God is like the action of the Irish agent, who, when ordered to take measures for the preservation of a certain ancient ruin, proceeded to use the stones of the ruin for a wall of enclosure to protect it against further harm. Righteousness alone can establish any throne and exalt any people. We have need of prayer and converse with Christ, that the spiritual vision may be keen enough to detect Satan, though appearing as "an angel of light." - S.R.A.

And not rather...Let us do evil that good may come.

1. This is sufficiently intimated in the beginning of this chapter, which gave occasion to the reflection made in the text. The Jews had been favoured with special advantages for the knowing the Messiah, yet they rejected Him to their ruin. But yet their sin illustrated God's justice in punishing them for their crime; and by giving occasion to the apostles to turn from them to the Gentiles, it proved a means of advancing God's glory. The Gentiles, on the other hand, had been grievous sinners; yet upon their hearing the gospel preached many of them embraced it, which likewise gave occasion to the magnifying the grace of God towards them in forgiving and receiving them into His favour. This proved the —

1. Occasion of the Jews imputing to Paul the principle of doing evil that good may come (cf. Romans 6:1).

2. Scripture furnishes many instances of the like kind. The book of Esther seems to have been written to declare the wisdom and goodness of God, in overruling the pride and malice of a wicked man to His own glory, and the good of His Church. The greatest sin that ever was committed, the crucifying the Son of God, was by the Divine wisdom and goodness overruled, to become a means of the greatest good.

3. And the reason of all this is evident. That Being who seeth all things at one view, who discerneth the tendency and consequence of every action, and who hath all power in His hands, can easily outwit and overreach the craftiest of men, and dispose their designs to other purposes. And as His goodness is equal to His power and wisdom, we may safely conclude that He will govern affairs in such wise as to bring good out of evil. So we argue from the perfection of His nature, that He never would have permitted evil to have come into the world unless He could have overruled it to wise and good ends.

II. NOTWITHSTANDING ALL THIS, IT IS A DETESTABLE PRINCIPLE, THAT UNLAWFUL MEANS MAY BE USED IN ORDER TO THE BRINGING ABOUT AN END THAT IS GOOD. You see with what abhorrence the apostle in the text disclaims it. It is such an open defiance to God and goodness; such a flat contradiction to truth and reason, as well as to Christianity, that it very well became him thus to express himself.

1. Paul has elsewhere testified his sense of this matter (Acts 26:11; 1 Timothy 1:13). And Christ also (John 16:2). And as the New, so the Old Testament also hath fully born its testimony (Job 13:7-11).

2. But, indeed, we may certainly conclude without the affirmation of an apostle or prophet, that this is a detestable principle. It is absurd and self-contradictory. To design, and to do good, is the proper business of a reasonable being. It is the glory of God Himself, and is what He requires of all, whom He hath made after His own image. Now that is good, either to design or do, which is according to the will of the Creator; so that to do evil, in order to the doing good, is to contradict and thwart His will in order to the performing it; it is to break His commandments in order to the keeping them. In a word, it is to do that which is directly opposite to the end we profess to aim at. For no evil has in its own nature a tendency to good, but to the contrary.

III. IT IS A SLANDEROUS, AND THEREFORE AN UNJUST AND DETESTABLE PRACTICE, TO CHARGE THIS PRINCIPLE UPON THOSE WHO NOT ONLY DISOWN IT, BUT WHO GIVE NO JUST OCCASION FOR SUCH AN IMPUTATION. This is in truth so lewd a principle that those who do act upon it will probably not own to it. But, however, if they do act upon it, then it is no injustice to say they do. But if, on the contrary, they not only disavow the principle, but give no just ground for such a charge, then it is without all question a slanderous report. So St. Paul affirms in the text, using the same word, which, when applied to God, is rendered "blasphemy"; and when to men, "evil-speaking," or "calumniating." And those Jews who raised this slanderous report, when they knew, or at least might easily have known that it was a slander, were justly liable to damnation for so doing; so that God would punish them, not only for rejecting the gospel when preached to them, but also for calumniating the doctrine of Christianity, and slandering its preachers.

(Bp. Bradford.)

He who does evil that good may come, pays a toll to the devil to let him into heaven.

(Guesses at Truth.)

I. This will appear from THE NATURE OF MORAL GOOD AND EVIL.

1. To denominate an action morally good there must be a concurrence of all conditions requisite thereunto. If the object be lawful, the manner of the performance regular, and it be fitly circumstantiated, yet if it be done for a wicked end, this mars the action and renders it sinful; and for the same reason let the intention be never so good, the end never so excellent, yet, if the thing we do is forbidden by God's laws, it is a vicious action.

2. Nay, further, such is the contrariety between the good and evil, that what is really evil cannot be chosen as a fit means to produce good, any more than darkness can beget light, or false premises infer a true conclusion, or an evil tree bring forth good fruit. To do evil to obtain good is as if a man should put his hand into the flame to cool it.

II. To do evil that good may come is A GREAT AFFRONT TO AND DISTRUST OF THE DIVINE PROVIDENCE AND GOVERNMENT OF THE WORLD. So saith Job, "Will ye speak wickedly for God, and talk deceitfully for Him?" (Job 13:7).

1. Doth He stand in need of our sins to help Him out at a dead lift to bring His designs to pass? Cannot He preserve His religion without our venturing on a special occasion to strain a point, and transgress our duty for the sake of it?

2. This is seen in those who, fondly imagining that our Saviour and His apostles had not wrought miracles enough for confirmation of their doctrine, have coined other miracles; which pious frauds are most highly dishonourable to our Saviour, intimating as if His gospel had been imperfect, unless men had interposed their own wit and knavery to complete it.

3. Let us but suppose God to have done wisely and considerately in all that He hath commanded or forbidden, and it must then necessarily follow that we must never go against His will, though it may seem to tend to never so great or good an end.

III. Add to this THE EXAMPLES IN SCRIPTURE OF GOD'S CONDEMNING WHAT HATH BEEN DONE AGAINST HIS COMMAND, THOUGH WITH A GOOD INTENTION AND FOR A WORTHY END. In the Old Testament, not to insist on the case of Uzzah, you find King Saul (1 Samuel 15) receiving commandment from God to destroy all Amalekites. He very zealously sets about the work, but saves the best and fattest of the cattle to offer them for a sacrifice. This one act of disobedience, notwithstanding the piety of his intention, cost him his kingdom. "Behold, to obey is better than sacrifice," etc. In the New Testament we read of Peter, who, out of great love to his Master when apprehended, "drew his sword, and struck a servant of the high priest's, and smote off his ear." It was done in defence of Christ; it was against unjust violence. Yet mark our Saviour's rebuke (Matthew 26:52).

IV. THE ILL CONSEQUENCES OF SUCH A CONCESSION AS THIS, that evil may be done for a good end. This one principle sets us free from all authority either Divine or human, and everyone may do whatever he thinks fit, so his intention and end be but good.

1. What we are to do, or to avoid, if this doctrine be admitted for true, we are not to learn from God's law. Things are either good or evil according as they seem to us, and our own judgment is the measure of lawful and unlawful, and thus we are wholly our own masters and lawgivers.

2. Nay, this principle plainly overthrows all justice and faith amongst men, all peace and security in societies, and makes all government precarious, since everyone is an arbitrary subject, and may obey or resist the laws as they appear to himself to be for or against the common good; and every man's life and fortune is at my disposal, if once I think it most for the glory of God and the safety of religion that they should be taken away. You know our Saviour tells His disciples of some that should arise, who would think they did God good service in killing them. According to this doctrine St. Paul was innocent when he was so mad against the Church.

(B. Calamy, D. D.)

We ought to think much more of walking in the right path, than of reaching our end. We should desire virtue more than success. If by one wrong deed we could accomplish the liberation of millions, and in no other way, we ought to feel that this good, for which perhaps we had prayed with an agony of desire, was denied us by God, was reserved for other times and other hands.


Yield to no established rules if they involve a lie. Do not do evil that good may come of it. "Consequences!" — this is the devil's argument. Leave consequences to God; but do right. If friends fail thee, do the right. If foemen surround thee, do the right. Be genuine, real, sincere, true, upright, godlike. The world's maxim is trim your sails and yield to circumstances. But if you would do any good in your generation, you must be made of sterner stuff, and help make your times rather than be made by them. You must not yield to customs, but, like the anvil, endure all blows until the hammers break themselves. When misrepresented, use no crooked means to clear yourself. Clouds do not last long. If in the course of duty you are tried by the distrust of friends, gird up your loins, and say in your heart, I was not driven to virtue by the encouragement of friends, nor will I be repelled from it by their coldness. Finally, be just and fear not; "corruption wins not more than honesty"; truth lives and reigns when falsehood dies and rots.

(T. Guthrie, D. D.)

Paul, Romans
Affirm, Argue, Arguing, Behaviour, Charge, Charged, Claim, Condemnation, Condemned, Damnation, Deserved, Evil, Falsely, Injuriously, Judgment, Justly, Misrepresent, Ones, Practise, Punishment, Rather, Reported, Result, Righteous, Saying, Slanderously, Spoken, Statement, Wickedly
1. The Jews prerogative;
3. which they have not lost;
9. howbeit the law convinces them also of sin;
20. therefore no one is justified by the law;
28. but all, without difference, by faith, only;
31. and yet the law is not abolished.

Dictionary of Bible Themes
Romans 3:8

     5951   slander
     8402   claims
     8703   antinomianism
     8751   false witness
     8776   lies

Romans 3:1-20

     7505   Jews, the

Romans 3:5-8

     5484   punishment, by God

No Difference
'There is no difference.'--ROMANS iii. 22. The things in which all men are alike are far more important than those in which they differ. The diversities are superficial, the identities are deep as life. Physical processes and wants are the same for everybody. All men, be they kings or beggars, civilised or savage, rich or poor, wise or foolish, cultured or illiterate, breathe the same breath, hunger and thirst, eat and drink, sleep, are smitten by the same diseases, and die at last the same death.
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Law Established through Faith
Discourse I "Do we then make void the law through faith? God forbid: Yea, we establish the law." Romans 3:31. 1. St. Paul, having the beginning of this Epistle laid down his general proposition, namely, that "the gospel of Christ is the power of God unto salvation to every one that believeth;" -- the powerful means, whereby God makes every believer a partaker of present and eternal salvation; -- goes on to show, that there is no other way under heaven whereby men can be saved. He speaks particularly
John Wesley—Sermons on Several Occasions

God Justified, Though Man Believes Not
"For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged."--Romans 3:3,4. The seed of Israel had great privileges even before the coming of Christ. God had promised by covenant that they should have those privileges; and they did enjoy them. They had a revelation and a light divine, while all the world
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Justice Satisfied
WHEN THE SOUL is seriously impressed with the conviction of its guilt, when terror and alarm get hold upon it concerning the inevitable consequences of its sin, the soul is afraid of God. It dreads at that time every attribute of divinity. But most of all the sinner is afraid of God's justice. "Ah," saith he to himself, "God is a just God; and if so, how can he pardon my sins? for my iniquities cry aloud for punishment, and my transgressions demand that his right hand should smite me low. How can
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

"That the Righteousness of the Law Might be Fulfilled in Us. "
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us." God having a great design to declare unto the world both his justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is here spoken of in the third verse,--to send his own Son to bear the punishment of sin, that the righteousness of the law might be freely and graciously fulfilled in sinners. And, indeed, it was not imaginable by us, how he could declare both in the salvation
Hugh Binning—The Works of the Rev. Hugh Binning

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Necessity of Other Preparatory Acts Besides Faith
1. HERETICAL ERRORS AND THE TEACHING OF THE CHURCH.--Martin Luther, to quiet his conscience, evolved the notion that faith alone justifies and that the Catholic doctrine of the necessity of good works is pharisaical and derogatory to the merits of Jesus Christ. This teaching was incorporated into the symbolic books of the Lutherans(811) and adopted by Calvin.(812) It has been called one of the two basic errors of Protestantism. The Tridentine Council solemnly condemns it as follows: "If anyone saith
Joseph Pohle—Grace, Actual and Habitual

"Being justified freely by His grace, through the redemption that is in Christ Jesus."--Rom. iii. 24. The Heidelberg Catechism teaches that true conversion consists of these two parts: the dying of the old man, and the rising again of the new. This last should be noticed. The Catechism says not that the new life originates in conversion, but that it arises in conversion. That which arises must exist before. Else how could it arise? This agrees with our statement that regeneration precedes conversion,
Abraham Kuyper—The Work of the Holy Spirit

Certainty of Our Justification.
"Being justified freely by His grace, through the redemption that is in Christ Jesus."--Rom. iii. 24. The foregoing illustrations shed unexpected light upon the fact that God justifies the ungodly, and not him who is actually just in himself; and upon the word of Christ: "Now are ye clean through the word which I have spoken unto you." (John xv. 3) They illustrate the significant fact that God does not determine our status according to what we are, but by the status to which He assigns us He determines
Abraham Kuyper—The Work of the Holy Spirit

'Being justified freely by his grace.' Rom 3:34. Q-xxxiii: WHAT IS JUSTIFICATION? A: It is an act of God's free grace, whereby he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by faith alone. Justification is the very hinge and pillar of Christianity. An error about justification is dangerous, like a defect in a foundation. Justification by Christ is a spring of the water of life. To have the poison of corrupt doctrine
Thomas Watson—A Body of Divinity

A Great Deal for Me to Read Hast Thou Sent...
1. A great deal for me to read hast thou sent, my dearest brother Consentius: a great deal for me to read: to the which while I am preparing an answer, and am drawn off first by one, then by another, more urgent occupation, the year has measured out its course, and has thrust me into such straits, that I must answer in what sort I may, lest the time for sailing being now favorable, and the bearer desirous to return, I should too long detain him. Having therefore unrolled and read through all that
St. Augustine—Against Lying

Nuremberg Sept. 15, 1530. To the Honorable and Worthy N. , My Favorite Lord and Friend.
Grace and peace in Christ, honorable, worthy and dear Lord and friend. I received your writing with the two questions or queries requesting my response. In the first place, you ask why I, in the 3rd chapter of Romans, translated the words of St. Paul: "Arbitramur hominem iustificari ex fide absque operibus" as "We hold that the human will be justified without the works of the law but only by faith." You also tell me that the Papists are causing a great fuss because St. Paul's text does not contain
Dr. Martin Luther—An Open Letter on Translating

This Conflict None Experience in Themselves, Save Such as War on the Side Of...
7. This conflict none experience in themselves, save such as war on the side of the virtues, and war down the vices: nor doth any thing storm the evil of lust, save the good of Continence. But there are, who, being utterly ignorant of the law of God, account not evil lusts among their enemies, and through wretched blindness being slaves to them, over and above think themselves also blessed, by satisfying them rather than taming them. But whoso through the Law have come to know them, ("For through
St. Augustine—On Continence

V. The conditions of this attainment. 1. A state of entire sanctification can never be attained by an indifferent waiting of God's time. 2. Nor by any works of law, or works of any kind, performed in your own strength, irrespective of the grace of God. By this I do not mean, that, were you disposed to exert your natural powers aright, you could not at once obey the law in the exercise of your natural strength, and continue to do so. But I do mean, that as you are wholly indisposed to use your natural
Charles Grandison Finney—Systematic Theology

Christ is represented in the gospel as sustaining to men three classes of relations. 1. Those which are purely governmental. 2. Those which are purely spiritual. 3. Those which unite both these. We shall at present consider him as Christ our justification. I shall show,-- I. What gospel justification is not. There is scarcely any question in theology that has been encumbered with more injurious and technical mysticism than that of justification. Justification is the pronouncing of one just. It may
Charles Grandison Finney—Systematic Theology

We come now to the consideration of a very important feature of the moral government of God; namely, the atonement. In discussing this subject, I will-- I. Call attention to several well-established principles of government. 1. We have already seen that moral law is not founded in the mere arbitrary will of God or of any other being, but that it has its foundation in the nature and relations of moral agents, that it is that rule of action or of willing which is imposed on them by the law of their
Charles Grandison Finney—Systematic Theology

Its Evidence
In Romans 3:28 the Apostle Paul declared "that a man is justified by faith without the deeds of the law," and then produces the case of Abraham to prove his assertion. But the Apostle James, from the case of the same Abraham, draws quite another conclusion, saying, "Ye see then how that by works a man is justified, and not by faith only" (James 2:24). This is one of the "contradictions in the Bible" to which infidels appeal in support of their unbelief. But the Christian, however difficult he finds
Arthur W. Pink—The Doctrine of Justification

The Impossibility of Failure.
"But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak: for God is not unrighteous to forget your work and the love which ye showed toward His name, in that ye ministered unto the saints, and still do minister. And we desire that each one of you may show the same diligence unto the fulness of hope even to the end: that ye be not sluggish, but imitators of them who through faith and patience inherit the promises. For when God made promise to
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

What does God require of us, that we may escape his wrath and curse due to us for our sin? Faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means, whereby Christ communicateth to us the benefits of redemption. I begin with the first, faith in Jesus Christ. Whom God has set forth to be a propitiation through faith in his blood.' Rom 3: 25. The great privilege in the text is, to have Christ for a propitiation; which is not only to free us from God's wrath, but to
Thomas Watson—The Ten Commandments

Christian Behavior
Being the fruits of true Christianity: Teaching husbands, wives, parents, children, masters, servants, etc., how to walk so as to please God. With a word of direction to all backsliders. Advertisement by the Editor This valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author's final release from his long and dangerous imprisonment. It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very
John Bunyan—The Works of John Bunyan Volumes 1-3

The Gospel the Power of God
'I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth.'--ROMANS i. 16. To preach the Gospel in Rome had long been the goal of Paul's hopes. He wished to do in the centre of power what he had done in Athens, the home of wisdom; and with superb confidence, not in himself, but in his message, to try conclusions with the strongest thing in the world. He knew its power well, and was not appalled. The danger was an attraction to his chivalrous
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Loftiness of God
ISAIAH lvii. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character
Charles Kingsley—The Good News of God

The Pharisee and the Publican
Two men went up into the temple to pray; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus with himself; God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess. And the Publican, standing afar off would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.-- Luke, xviii. 10-13. In the beginning
John Bunyan—The Pharisee And Publican

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