6. If we conceive a moral agent really to live and act in full harmony with the intention under consideration, it is impossible for us to conceive, or affirm, that he has not done his entire duty. What more ought a moral agent to intend than the highest good he can accomplish? Should it be said, that he ought to intend this with a certain degree of intensity, the reply is, that Sincerity implies an intention to will and act, at all times, with that degree of intensity best adapted to the end to be accomplished. What more can properly or wisely be demanded? Is not this loving with all the heart? 7. On this principle, a much greater degree of intensity, and consequent energy of action, will be secured, than on the other principle. Nothing tends more effectually to palsy the energies of the mind, than the attempt always to act with the greatest intensity. It is precisely like the attempt of some orators, to speak, on all subjects alike, with the greatest possible pathos and sublimity. On the other hand, let an individual throw his whole being under the control of the grand principle of doing all the good he can, and his powers will energize with the greatest freedom, intensity, and effect. If, therefore, the standard of moral obligation and moral desert has been wisely fixed, Sincerity, and nothing else, is that standard. 8. I remark, once more, that Sincerity is the standard fixed in the Scriptures of truth. In Jer. iii. 16, the Jews are accused of not "turning to the Lord with _the whole heart_, but feignedly," that is, with insincerity. If they had turned sincerely, they would, according to this passage, have done it with the _whole heart_. The whole heart, then, according to the express teachings of the Bible, is synonymous with Sincerity and Sincerity according to the above definition of the term. This is the true standard, according to revelation as well as reason. I have other arguments, equally conclusive as the above, to present, but these are sufficient. The importance of the subject, together with its decisive bearing upon the momentous question to be discussed in the next Chapter, is my apology for dwelling thus long upon it. CHAPTER X. INTUITIONS, OR MORAL ACTS, NEVER OF A MIXED CHARACTER; THAT IS, PARTLY RIGHT AND PARTLY WRONG.