purpose is entrusted to me; it is placed in my hands, and at my hands it will be required.—It is placed in my hands. I know immediately,—and here my faith accepts the testimony of my consciousness without farther criticism,—I know that I am not placed under the necessity of allowing my thoughts to float about without direction or purpose, but that I can voluntarily arouse and direct my attention to one object, turn it away again towards another;—know that it is neither a blind necessity which compels me to a certain mode of thought, nor an empty chance which runs riot with my thoughts; but that it is I who think, and that I can think of that whereof I determine to think. Thus by reflection I have discovered something more; I have discovered that I myself, by my own act alone, produce my whole system of thought, and the particular view which I take of truth in general; since it remains with me either to deprive myself of all sense of truth by means of over-refinement, or to yield myself to this view with faithful obedience. My whole mode of thought, and the cultivation which my understanding receives, as well as the objects to which I direct it, depend entirely on myself. True insight is merit;—the perversion of my capacity for knowledge, thoughtlessness, obscurity, error, and unbelief, are guilt.
There is but one point towards which I have unceasingly to direct all my attention,—namely, what I ought to do, and how I may most suitably fulfil the obligation which binds me to do it. All my thoughts must have a bearing on my actions, and must be capable of being considered as means, however remote, to this end; otherwise they are an idle and aimless show, a mere waste of time and strength, and the perversion
