It would, no doubt, be intellectual anarchy, for every individual to claim to judge for himself, on subjects for which he has not the requisite training or discipline; but it is a slavery scarcely less corrupting in its effect than anarchy, when he is made to regard the difference between himself and his teachers as a permanent and absolute one. In the former case, he has no sufficient feeling of his want to make him duly submissive to teaching; in the latter, he has no sufficient consciousness of his capacity to awake a due reaction of his thought upon the matter received from his teachers. Again, the decline of the sovereignty of the people would be the negation of all rule, if it meant that the uninstructed many should govern themselves by their own insight, and that the instructed few should simply be their servants and their instruments. But where the people are not recognized as the ultimate source of power, where their consent is not in any regular way made necessary to the proceedings of their governors, they are by that very fact kept in a perpetual tutelage, and cannot possibly feel that the life of the State is their own life. Now, the most important effect of the Protestant movement was just this, that it awakened in each individual the consciousness of his universal nature, in other words the consciousness that there is no external power or sovereignty, divine or human, to which he has absolutely and permanently to submit, but that every outward claim of authority must ultimately be justified by the inner witness of the spirit. The freedom of man is that his obedience to the State, to the Church, even to God, is the obedience of his natural to his spiritual self. The essential truth of the Reformation lay in its republication of the doctrine that the voice of God speaks within and not only without us, and indeed that "it is only by the God within that we can comprehend the God without." And the nations, which had learned that lesson in religion, soon hastened to apply it to the social and political order of life. It is undoubtedly a dangerous lesson, as may be seen, not only in the tendency of many Protestant sects to put the inner life in opposition to the outer, and so to deprive the former of all wider contents and interests; but also in the ultimate substitution, by Rousseau and others, of the assertion of the natural, for the assertion of the spiritual, man. In such extreme cases we find the mere _capacity_ of man for a higher life treated as if it were the higher life itself; forgetting that the capacity is nothing unless it be realized, and that its realization requires the surrender of individual liberty and private judgment to the guidance and teaching of those, in whom that realization has already taken place. But it is not the less true that the consciousness of the capacity, and the consequent sense of the duty of becoming, not merely a slave or instrument, but an organ, of the