Although Wycliffe, Huss, and Arnold of Brescia had started from scholastic philosophy with similar ends in view, they did not possess the character requisite to enable them modestly, and without any learned scholastic convictions, to set aside everything but mind and spirit. It was with Luther first of all that freedom of spirit began to exist in embryo, and its form indicated that it would remain in embryo. This beginning of the reconciliation of man with himself, whereby divinity is brought into man’s actuality, is thus, at first principle alone. The unfolding of this freedom and the self-reflecting grasp of the same was a subsequent step, in the same way as was the working out of the Christian doctrine in the Church in its time. The subjective thought and knowledge of man, which enables him, being satisfied in his activity, to have joy in his work and to consider his work as something both permissible and justifiable—this value accorded to subjectivity now required a higher confirmation, and the highest confirmation, in order to be made perfectly legitimate, and even to become absolute duty; and to be able to receive this confirmation it had to be taken in its purest form. The mere subjectivity of man, the fact that he has a will, and with it directs his actions this way or that, does not constitute any justification: for else the barbarous will, which fulfils itself in subjective ends alone, such as cannot subsist before reason, would be justified. If, further, self-will obtains the form of universality, if its ends are conformable to reason, and it is apprehended as the freedom of mankind, as legal right which likewise belongs to others, there is therein only indeed the element of permission, but still there is much in the end being recognized as permitted, and not as absolutely sinful. Art and industry receive through this principle new activity, since now their activity is justified. But we always find the principle of personal spirituality and independence at first limited to particular spheres of objects merely, in accordance with its content. Not until this principle is known and recognized in relation to the absolutely existent object, _i.e._ in relation to God, and is likewise grasped in its perfect purity, free from desires and finite ends, does it receive its highest confirmation, and that is its sanctification through religion.