st know also what he hath done for us) but the very Pith
and Kernel of it, consists in _*Christ inwardly formed_ in our hearts.
Nothing is truly Ours, but what lives in our Spirits. SALVATION it self
cannot SAVE us, as long as it is onely without us; no more then HEALTH
can cure us, and make us sound, when it is not within us, but somewhere
at distance from us; no more than _Arts and Sciences_, whilst they lie
onely in Books and Papers without us; can make us learned."(1)

(1) RALPH CUDWORTH, B.D.: _A Sermon Preached before the Honourable House
of Commons at Westminster, Mar_. 31, 1647 (1st edn.), pp. 3, 14, 42, and
43.

The Cambridge Platonists were not ascetics; their moral doctrine was one
of temperance. Their sound wisdom on this point is well evident in
the following passage from WHICHCOTE: "What can be alledged for
Intemperance; since Nature is content with very few things? Why should
any one over-do in this kind? A Man is better in Health and Strength, if
he be temperate. We enjoy ourselves more in a sober and temperate Use of
ourselves."(2)

(2) BENJAMIN WHICHCOTE: _The Venerable Nature and Transcendant Benefit
of Christian Religion. Op. cit_., p. 40.

The other great principle animating their philosophy was, as I have
said, the essential unity of reason and revelation. To those who argued
that self-surrender implied a giving up of reason, they replied that "To
go against REASON, is to go against GOD: it is the self same thing, to
do that which the Reason of the Case doth require; and that which God
Himself doth appoint: Reason is the DIVINE Governor of Man's Life; it
is the very Voice of God."(3) Reason, Conscience, and the Scriptures,
these, taught the Cambridge Platonists, testify of one another and are
the true guides which alone a man should follow. All other authority
they repudiated. But true reason is not merely sensuous, and the only
way whereby it may be gained is by the purification of the self from the
desires that draw it away from the Source of all Reason. "God," writes
MORE, "reserves His choicest secrets for the purest Minds," adding his
conviction that "true Holiness (is) the only safe Entrance into Divine
Knowledge." Or as SMITH, who speaks of "a GOOD LIFE as the PROLEPSIS and
Fundamental principle of DIVINE SCIENCE," puts it, "... if... KNOWLEDGE
be not attended with HUMILITY and a deep sense of SELF-PENURY and
_*Self-emptiness_, we may easily fall short of that True Knowledge of
G