But Hooker himself did not put his finger more truly and more surely on the real mischief of the Puritan movement: on the immense outbreak in it of unreasonable party spirit and visible personal ambition—"these are the true successors of Diotrephes and not my lord bishops"—on the gradual development of the Puritan theory till it came at last to claim a supremacy as unquestionable and intolerant as that of the Papacy; on the servile affectation of the fashions of Geneva and Strasburg; on the poverty and foolishness of much of the Puritan teaching—its inability to satisfy the great questions which it raised in the soul, its unworthy dealing with Scripture—"naked examples, conceited inferences, and forced allusions, which mine into all certainty of religion"—"the word, the bread of life, they toss up and down, they break it not;" on their undervaluing of moral worth, if it did not speak in their phraseology—"as they censure virtuous men by the names of civil and moral, so do they censure men truly and godly wise, who see into the vanity of their assertions, by the name of politiques, saying that their wisdom is but carnal and savouring of man's brain." Bacon saw that the Puritans were aiming at a tyranny which, if they established it, would be more comprehensive, more searching, and more cruel than that of the older systems; but he thought it a remote and improbable danger, and that they might safely be tolerated for the work they did in education and preaching, "because the work of exhortation doth chiefly rest upon these men, and they have a zeal and hate of sin." But he ends by warning them lest "that be true which one of their adversaries said, that they have but two small wants—knowledge and love." One complaint that he makes of them is a curious instance of the changes of feeling, or at least of language, on moral subjects. He accuses them of "having pronounced generally, and without difference, all untruths unlawful," forgetful of the Egyptian midwives, and Rahab, and Solomon, and even of Him "who, the more to touch the hearts of the disciples with a holy dalliance, made as though he would have passed Emmaus." He is thinking of their failure to apply a principle which was characteristic of his mode of thought, that even a statement about a virtue like veracity "hath limit as all things else have;" but it is odd to find Bacon bringing against the Puritans the converse of the charge which his age, and Pascal afterwards, brought against the Jesuits. The essay, besides being a picture of the times as regards religion, is an example of what was to be Bacon's characteristic strength and weakness: his strength in lifting up a subject which had been degraded by mean and wrangling disputations, into a higher and larger light, and bringing to bear on it great principles and the results of the best human wisdom and experience, expressed in weighty and pregnant maxims; his weakness in forgetting, as, in spite of his philosophy, he so often did, that the grandest major premises need well-proved and ascertained minors, and that the enunciation of a principle is not the same thing as the application of it. Doubtless there is truth in his closing words; but each party would have made the comment that what he had to prove, and had not proved, was that by following his counsel they would "love the whole world better than a part."

"Let them not fear ... the fond calumny of neutrality; but let them know that is true which is said by a wise man, that neuters in contentions are either better or worse than either side. These things have I in all sincerity and simplicity set down touching the controversies which now trouble the Church of England; and that without all art and insinuation, and therefore not like to be grateful to either part. Notwithstanding, I trust what has been said shall find a correspondence in their minds which are not embarked in partiality, and which love the whole letter than a part"

Up to this time, though Bacon had showed himself capable of taking a broad and calm view of questions which it was the fashion among good men, and men who were in possession of the popular ear, to treat with narrowness and heat, there was nothing to disclose his deeper thoughts—nothing foreshadowed the purpose which was to fill his life. He had, indeed, at the age of twenty-five, written a "youthful" philosophical essay, to which he gave the pompous title "Temporis Partus Maximus," "the Greatest Birth of Time." But he was thirty-one when we first find an indication of the great idea and the great projects which were to make his name famous. This indication is contained in an earnest appeal to Lord Burghley for some help which should not be illusory. Its words are distinct and far-reaching, and they are the first words from him which tell us what was in his heart. The letter has the interest to us of the first announcement of a promise which, to ordinary minds, must have appeared visionary and extravagant, but which was so splendidly fulfilled; the first distant sight of that sea of knowledge which henceforth was opened to mankind, but on which no man, as he thought, had yet entered. It contains the famous avowal—"I have taken all knowledge to be my province"—made in the confidence born of long and silent meditations and questionings, but made in a simple good faith which is as far as possible from vain boastfulness.

"MY LORD,—With as much confidence as mine own honest and faithful devotion unto your service and your honourable correspondence unto me and my poor estate can breed in a man, do I commend myself unto your Lordship. I wax now somewhat ancient: one and thirty years is a great deal of sand in the hour glass. My health, I thank God, I find confirmed; and I do not fear that action shall impair it, because I account my ordinary course of study and meditation to be more painful than most parts of action are. I ever bare a mind (in some middle place that I could discharge) to serve her Majesty, not as a man born under Sol, that loveth honour, nor under Jupiter, that loveth business (for the contemplative planet carrieth me away wholly), but as a man born under an excellent sovereign that deserveth the dedication of all men's abilities. Besides, I do not find in myself so much self-love, but that the greater parts of my thoughts are to deserve well (if I be able) of my friends, and namely of your Lordship; who, being the Atlas of this commonwealth, the honour of my house, and the second founder of my poor estate, I am tied by all duties, both of a good patriot, and of an unworthy kinsman, and of an obliged servant, to employ whatsoever I am to do you service. Again, the meanness of my estate doth somewhat move me; for though I cannot accuse myself that I am either prodigal or slothful, yet my health is not to spend, nor my course to get. Lastly, I confess that I have as vast contemplative ends as I have moderate civil ends; for I have taken all knowledge to be my province; and if I could purge it of two sorts of rovers, whereof the one with frivolous disputations, confutations, and verbosities, the other with blind experiments and auricular traditions and impostures, hath committed so many spoils, I hope I should bring in industrious observations, grounded conclusions, and profitable inventions and discoveries: the best state of that province. This, whether it be curiosity or vain glory, or nature, or (if one take it favourably) philanthropia, is so fixed in my mind as it cannot be removed. And I do easily see, that place of any reasonable countenance doth bring commandment of more wits than of a man's own; which is the thing I greatly affect. And for your Lordship, perhaps you shall not find more strength and less encounter in any other. And if your Lordship shall find now, or at any time, that I