 Whichcote’s optimism about human reason and his conviction that philosophy properly belongs within the domain of religion, are shared by the other Cambridge Platonists, all of whom affirmed the compatibility of reason and faith. The fullest statement of this position is Henry More’s The Apology of Henry More (1664) which sets out rules for the application of reason in religious matters, stipulating the use of only those ‘Philosophick theorems’ which are ‘solid and rational in themselves, nor really repugnant to the word of God’. Like Whichcote, Peter Sterry, John Smith and Nathaniel Culverwell are known only through posthumously published writings. The first published treatise by any of the Cambridge Platonists was Nathaniel Culverwell’s An Elegant and Learned Discourse of the Light of Nature of 1652. Like the other Cambridge Platonists Culverwell emphasises the freedom of the will and proposes an innatist epistemology, according to which the mind is furnished with ‘clear and indelible Principles’ and reason an ‘intellectual lamp’ placed in the soul by God to enable it to understand God’s will promulgated in the law of nature. These innate principles of the mind also include moral principles. The soul is a divine spark, which derives knowledge by inward contemplation, not outward observation. Like the other Cambridge Platonists, Culverwell held that goodness is intrinsic to all things, and that moral principles do not depend on the will of God. He nevertheless underscored the importance of natural law as the foundation of moral obligation..