Fifteen years after the death of Luther the world received into its lap another gifted child, this time to work out reformation in the field of science. The Reformation together with Humanism restored the ideal of the total man. But their intellectual outlook was still chiefly limited to the attainments of the ancient world. Therefore, they soon degenerated into a new scholasticism on the one hand, and a linguistic formalism on the other. Then came Francis Bacon to preach the gospel of knowledge, of true knowledge. For this “father of English philosophers” the aim of knowledge “is no mere felicity of speculation, but the real business and fortune of the human race.” Indeed, “men have entered into a desire of learning and knowledge sometimes from a natural curiosity and inquisitive appetite; sometimes to entertain their minds with variety and delight; sometimes for ornament and reputation, and sometimes to enable them to victory of wit and contradiction, and most times for lucre and profession” (2: p. 42). This abuse of learning was the greatest evil of the mediæval and Renaissance scholarship. The vocation of scholars is “to give a true account of their gift of reason, to the benefit and use of men” (2: p. 42). Knowledge must generate, bear fruit; her function is to satisfy the needs of human life, to increase men’s control over Nature, and to enrich and ennoble his enjoyments. This can be attained not by a mere mastery of vain words and letters, or of tricks of the syllogism, but only by humble, diligent, and methodical inquiries into the great “volume of God’s works.” “Man is but the servant and interpreter of nature: what he does and what he knows is only what he has observed of Nature’s order in fact and thought; beyond this he knows nothing and can do nothing. For the chain of causes cannot by any force be loosed or broken, nor can nature be commanded except by being obeyed. And so those twin objects, human knowledge and human power, do really meet in one; and it is from ignorance of causes that operation fails” (13: p. 48). The first-hand experience of living Nature and induction from it alone provide us real knowledge and truth, and nothing else. “It cannot be that axioms established by argumentation should avail for the discovery of new works; since the subtlety of nature is greater many times over than the subtlety of argument. But axioms duly and orderly formed from particulars easily discover the way to new particulars, and thus render science active” (13: pp. 46-47). According to this standard of true knowledge, “all the received systems are but so many stage plays, representing worlds of their own creation after an unreal and scenic fashion” (13: pp. 56-57). Our age is far older than that of the ancient people. Why should we bear the bondage of immature, inexperienced minds? “The wisdom which we have derived principally from the Greeks is but like the boyhood of knowledge, and has the characteristic property of boys: it can talk,