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