od which we seem to aspire after."(1b) Right Reason, however, they
taught, is the product of the sight of the soul, the true mystic vision.

(3) BENJAMIN WHICHCOTE: _Moral and Religious Aphorisms OP. cit_., p. 67.

(1b) JOHN SMITH: _A Discourse concerning the true Way or Method of
attaining to Divine Knowledge. Op. cit_., pp. 80 and 96.

In what respects, it may be asked in conclusion, is the philosophy of
the Cambridge Platonists open to criticism? They lacked, perhaps, a
sufficiently clear concept of the Church as a unity, and although they
clearly realised that Nature is a symbol which it is the function of
reason to interpret spiritually, they failed, I think, to appreciate
the value of symbols. Thus they have little to teach with respect to the
Sacraments of the Church, though, indeed, the highest view, perhaps,
is that which regards every act as potentially a sacrament; and, whilst
admiring his morality, they criticised BOEHME as an enthusiast. But,
although he spoke in a very different language, spiritually he had much
in common with them. Compared with what is of positive value in their
philosophy, however, the defects of the Cambridge Platonists are but
comparatively slight. I commend their works to lovers of spiritual
wisdom.

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