on the right hand and on the left, we are perfectly ready
to concede to the objector, whose arguments we have so long been
considering, that the religious affections must be expected to be more
or less lively in different men, and in the same man at different times,
in proportion to natural tempers, ages, situations, and habits of life.
But, to found an objection on this ground, would be as unreasonable as
it were altogether to deny the obligation of the precepts, which command
us to relieve the necessities of the indigent, because the infinitely
varying circumstances of mankind must render it impossible to specify
beforehand the sum which each individual ought on the whole to allot to
this purpose, or to fix in every particular instance, on any determinate
measure, and mode of contribution. To the one case no less than to the
other, we may apply the maxim of an eminent writer; "An honest heart is
the best casuist." He who every where but in Religion is warm and
animated, there only phlegmatic and cold, can hardly expect (especially
if this coldness be not the subject of unfeigned humiliation and sorrow)
that his plea on the ground of natural temper should be admitted; any
more than that of a person who should urge his poverty as a
justification of his not relieving the wants of the necessitous, at the
very time that he should be launching out into expence without
restraint, on occasions in which he should be really prompted by his
inclinations. In both cases, "it is the _willing_ mind which is
required." Where that is found "every man will be judged according to
what he hath, and not according to what he hath not[30]."

After the decisive proofs already adduced from the word of God, of the
unreasonableness of the objection to the admission of the passions into
Religion, all farther arguments may appear superfluous to any one who is
disposed to bow to scriptural authority. Yet the point is of so much
importance, and it is to be feared, so little regarded, that it may not
be amiss to continue the discussion. The best results of our
understanding will be shewn to fall in with what clearly appears to be
the authoritative language of revelation; and to call in the aid of the
affections to the service of Religion, will prove to be not only what
sober reason may permit, as in some sort allowable; but to be that which
she clearly and strongly dictates to our deliberate judgments, as being
what the circumstances of our natural c