to “keep a good mediocrity in liberty of speech, which invites a similar liberty, and in secrecy, which induces trust.”  “In order to get on one must have a little of the fool and not too much of the honest.”  “As the baggage is to an army, so is riches to virtue.  It cannot be spared nor left behind, but it hindereth the march; yea, and the care of it sometimes loseth or disturbeth the victory” (impedimenta—­baggage and hindrance).  On envy and malevolence he says:  “For men’s minds will either feed upon their own good or upon others’ evil; ... and whoso is out of hope to attain another’s virtue will seek to come at even hand by depressing another’s fortune.”

[Footnote 1:  Cf.  Vorlaender, p. 267 seq.]

In ethics, as in theoretical philosophy, Bacon demands the completion of natural knowledge by revelation.  The light of nature (the reason and the conscience) is able only to convince us of sin and not to give us complete information concerning our duty,—­e.g., the lofty moral principle, Love your enemies.  Similarly, natural theology is quite sufficient to place the existence of God beyond doubt, by reasoning from the order in nature ("slight tastes of philosophy may perchance move one to atheism but fuller draughts lead back to religion"); but the doctrines of Christianity are matters of faith.  Religion and science are separate fields, any confusion of which involves the danger of an heretical religion or a fabulous philosophy.  The more a principle of faith contradicts the reason, the greater the obedience and the honor to God in accepting it.

%(c) Hobbes%.—­Hobbes stands in sharp contrast to Bacon both in disposition and in doctrine.  Bacon was a man of a wide outlook, a rich, stimulating, impulsive nature, filled with great plans, but too mobile and desultory to allow them to ripen to perfection; Hobbes is slow, tenacious, persistent, unyielding, his thought strenuous and narrow.  To this corresponds a profound difference in their systems, which is by no means adequately characterized by saying that Hobbes brings into the foreground the mathematical element neglected by his predecessor, and turns his attention chiefly to politics.  The dependence of Hobbes on Bacon is, in spite of their personal acquaintance, not so great as formerly was universally assumed.  His guiding stars are rather the great mathematicians of the Continent, Kepler and Galileo, while Cartesian influences also are not to be denied.  He finds his mission in the construction of a strictly mechanical view of the world.  Mechanism applied to the world gives materialism; applied to knowledge, sensationalism of a mathematical type; applied to the will, determinism; to morality and the state, ethical and political naturalism.  Nevertheless, the empirical tendency of his nation has a certain power over him; he holds fast to the position that all ideas ultimately spring from experience.  With his energetic but short-breathed thinking, he