her Milton and Oliver Cromwell. This, too, we will call a new
expansion, hard as it might be to articulate and adjust; this, that a
man could actually have a conscience for his own behoof, and not for
his priest's only; that his priest, be he who he might, would
henceforth have to take that fact along with him."

56. You observe, in this passage, account is given you of two things--
(A) of the development of a powerful class of tradesmen and artists;
and, (B) of the development of an individual conscience.

In the savage times you had simply the hunter, digger, and robber; now
you have also the manufacturer and salesman. The ideas of ingenuity
with the hand, of fairness in exchange, have occurred to us. We can do
something now with our fingers, as well as with our fists; and if we
want our neighbours' goods, we will not simply carry them off, as of
old, but offer him some of ours in exchange.

57. Again; whereas before we were content to let our priests do for us
all they could, by gesticulating, dressing, sacrificing, or beating of
drums and blowing of trumpets; and also direct our steps in the way of
life, without any doubt on our part of their own perfect acquaintance
with it,--we have now got to do something for ourselves--to think
something for ourselves; and thus have arrived in straits of conscience
which, so long as we endeavour to steer through them honestly, will be
to us indeed a quite secure way of life, and of all living wisdom.

58. Now the centre of this new freedom of thought is in Germany; and
the power of it is shown first, as I told you in my opening lecture, in
the great struggle of Frederick II. with Rome. And German freedom of
thought had certainly made some progress, when it had managed to reduce