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    8. Both saints and sinners approve of, and often delight in, justice. It is common to see in courts of justice, and on various other occasions, unrepentant sinners manifest great complacency in the administration of justice, and the greatest indignation at, and abhorrence of, injustice. So strong is this feeling sometimes that it cannot be restrained, but will burst forth like a smothered volcano, and carry desolation before it. It is this natural love of justice, and abhorrence of injustice, common alike to saints and sinners, to which popular tumults and bloodshed are often to be ascribed. This is not virtue, but selfishness. It is the will giving itself up to the gratification of a constitutional impulse. But such feelings and such conduct are often supposed to be virtuous. It should always be borne in mind that the love of justice, and the sense of delight in it, and the feeling of opposition to injustice, are not only not peculiar to good men, but that such feelings are no evidence whatever of a regenerate heart. Thousands of instances might be adduced as proofs and illustrations of this position. But such manifestations are too common to need to be cited, to remind any one of their existence.

    9. The same remarks may be made in regard to truth. Both saints and sinners have a constitutional respect for, approval of, and delight in truth. Who ever knew a sinner to approve of the character of a liar? What sinner will not resent it, to be accused or even suspected of lying? All men spontaneously manifest their respect for, complacency in, and approval of truth. This is constitutional; so that even the greatest liars do not, and cannot, love lying for its own sake. They lie to gratify, not a love for falsehood on its own account, but to obtain some object which they desire more strongly than they hate falsehood. Sinners, in spite of themselves, venerate, respect, and fear a man of truth. They just as necessarily despise a liar. If they are liars, they despise themselves for it, just as drunkards and debauchees despise themselves for indulging their filthy lusts, and yet continue in them.

    10. Both saints and sinners not only approve of, and delight in good men, when, as I have said, wicked men are not annoyed by them, but they agree in reprobating, disapproving, and abhorring wicked men and devils. Who ever heard of any other sentiment and feeling being expressed either by good or bad men, than of abhorrence and indignation toward the devil? Nobody ever approved, or can approve, of his character; sinners can no more approve of it than holy angels can. If he could approve of and delight in his own character, hell would cease to be hell, and evil would become his good. But no moral agent can, by any possibility, know wickedness and approve it. No man, saint or sinner, can entertain any other sentiments and feelings toward the devil, or wicked men, but those of disapproval, distrust, disrespect, and often of loathing and abhorrence. The intellectual sentiment will be uniform. Disapproval, distrust, condemnation, will always necessarily possess the minds of all who know wicked men and devils. And often, as occasions arise, wherein their characters are clearly revealed, and under circumstances favorable to such a result, the deepest feelings of disgust, of loathing, of indignation, and abhorrence of their wickedness, will manifest themselves alike among saints and sinners.

    11. Saints and sinners may be equally honorable and fair in business transactions, so far as the outward act is concerned. They have different reasons for their conduct, but outwardly it may be the same. This leads to the remark:

    12. That selfishness in the sinner, and benevolence in the saint, may, and often do, produce, in many respects, the same results or manifestations. For example: benevolence in the saint, and selfishness in the sinner, may beget the same class of desires, to wit, as we have seen, desire for their own sanctification, and for that of others, to be useful, and to have others so; desires for the conversion of sinners, and many such like desires.


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