But the nominalists, _dialecticae haeretici_ (as Anselm called them), were heretics only in the circle of the dialectic. The truth remained for them something beyond; the concept, the _secunda intentio,_ was certainly something arbitrary and _ad placitum instituta_; it was "_forma artificialis tantum, quae per violentiam habet esse,_" but beyond it were always faith and revelation. God is the truth, and in God the ideas are real; hence Roger Bacon gave to inner light (as the positivists or neocritics of to-day give to feeling) a place beside sensible experience. Mysticism, being developed from mediæval philosophy, both from one-sided realism and from one-sided nominalism, extends its hand at the dawn of the new Era to the philosophy of Cusanus, to scepticism, to _docta ignorantia._ This was not a mere negation; so much so that in it (though in a negative form and mixed with religion) there appears in outline nothing less than the theory of the _coincidence of opposites,_ that is to say, the cradle of that modern logical movement, which was destined definitely to conquer transcendence. The coincidence of opposites is the germ of the dialectic, which unifies value and fact, ideal and real, what ought to be and what is. This important thought reappears in German mysticism; and (significantly for its future destinies) rings out upon the lips of Martin Luther, who declared that virtue coexists with its contrary, vice, hope with anxiety, faith with vacillation, indeed with temptation, gentleness with disdain, chastity with desire, pardon with sin; as in nature, heat coexists with cold, white with black, riches with poverty, health with disease; and that _peccatum manet et non manet, tollitur et non tollitur,_ and that at the moment a man ceases to make himself better, he ceases to be good.[11] And before it became dominant in Jacob Böhme it was stripped of its religious form and eloquently defended in Italy by Giordano Bruno.[12] [Sidenote: _The Renaissance and naturalism. Bacon._]