Mark Burden, University of Bristol
British and North American reception
The following annotated bibliography is intended to provide a starting point for researchers interested in the early Anglophone reception of Henry More’s texts.
Henry Hill, A Dialogue between Timotheus & Judas (1646) [book advertisement only]
John Hall, Poems (1647) [More writes a dedicatory poem]
Charles Hotham, An Introduction to the Teutonick Philosophie (1650) [More writes a dedicatory poem]
Charles Hotham, A True State of the Case of Mr. Hotham, late Fellow of Peter-House (1651) [More is signatory to a declaration in support of Hotham]
Thomas Vaughan, The Man-mouse, taken in a Trap (1650) [a direct response to More’s pseudonymous Observations upon Anthroposophia theomagica]
Thomas Vaughan, The Second Wash: Or The Moore Scour’d once more, being a Charitable Cure for the Distractions of Alazonomastix (1651) [a direct response to More’s pseudonymous The Second Lash of Alazonomastix]
William London, A Catalogue of the most Vendible Books in England (1657) [cites More’s Antidote]
Nathaniel Ingelo, Bentivolio and Urania (1660) [cites More’s Mystery of Godliness, Book 8 chapter 15 on telesms]
Edward Smith, A Sermon preached at the Funeral oe … Mrs. Dorothy Litster (1660) [quotes More’s description of Pato’s enravished soul in an epistle dedicatory to ‘a Lady’]
John Smith, Select Discourses (1660)
Io Carole, or, An Extract of a Letter sent from Parnassus (1661) [suggests that the King has referred the care of ‘Platonicall Philosophy to H. M;’]
Ireneus Freeman, Logike latreia the Reasonableness of Divine Service (1661) [p. 29: cites More’s poem on the Life of the Soul approvingly for displaying the baseness of fervour]
Joseph Glanvill, The Vanity of Dogmatizing (1661) [extensive engagement with More’s writings on the soul and on enthusiasm]
Joseph Glanvill, Lux orientalis (1662) [engages with More’s writings on pre-existence, and the Conjectura Cabbalistica]
Zachary Mayne, St. Paul’s Travailing Pangs, with his Legal-Galatians, or, A Treatise of Justification (1662) [extensive engagement with More’s Mystery of Godliness, quoting pp. 379, 387, and one other place]
Edward Stillingfleet, Origines sacrae (1662) [More has proven that the motion of the particles of matter supposes a Deity]
T. P., A Sober Guess concerning several Dark Prophesies in the Revelation (1662) [More approves the opinion that 666 is applicable to the Roman hierarchy in Mystery of Godliness, p. 196]
John Spencer, A Discourse concerning Prodigies (1663) [there are many relations of terrible apparitions, including in More’s Mystery of Godliness, book 2 chapter 2, and Jackson’s sermon on Luke 13:5, p. 18; the various aspects of the heavens are no intended signs of times, see More, Mystery of Godliness, book 7, chapters 14-16]
Margaret Cavendish, Philosophical Letters (1664) [correspondent has received the works of Descartes, Hobbes, More, and van Helmont; discusses More’s views on bodies and accidents alongside van Helmont’s views]
Edward Leigh, Analecta Caesarum Romanorum (1664) [cites classical anecdotes mentioned in More’s Immortality of the Soul, book 3 chapter 14, and Mystery of Godliness, p. 151]
Henry Power, Experimental Philosophy (1664) [passing reference to More on the soul and motion]
Ralph Venning, Things worth thinking on (1664) [reference to Dr. More’s idea of antichristianism: Antichrist is one who puts himself in the place of Christ]
Joseph Beaumont, Some Observations upon the Apologie of Dr. Henry More for his Mystery of Godliness (1665)
William Drage, Daimonomageia (1665) [cites two examples of death by evil spirits from More’s Antidote against Atheism, including book 3 chapter 2]
Henry Hickman, The Believers Duty towards the Spirit (1665) [cites approvingly Casaubon and More concerning enthusiasm]
Marchamont Nedham, Medela medicinae a Plea for the Free Prosestion and Renovation of the Art of Physick (1665) [mentions a Latin epistolary discourse of More which downplays Aristotle – is this part of his exchange with Descartes?]
David Lloyd, Wonders no Miracles (1666) [briefly cites More and Casaubon on enthusiasm]
E. W., No Praeexistence (1667) [More, Immortality, book 3, chapter 13, section 10, says that many by the assistance of the spirit of nature may be fetched from the purest aethereal regions into a human body without long apprenticeship in the intermediate air]
A List of the Royal Society (1667) [name only?]
Thomas Sprat, The History of the Royal-society of London for the Improving of Natural Knowledge (1667) [name only]
Margaret Cavendish, The Description of a New World (1668) [Galileo, Gassendi, Descartes, van Helmont, Hobbes, and More described as ‘fine ingenious Writers, but yet so conceited, that they would scorn to be Scribes to a Woman.’] – check 1666 edition
Joseph Glanvill, A Blow at Modern Sadducism (1668) [includes Glanvill’s letter to More, ‘About the Drummer of Tedworth’]
Joseph Glanvill, Plus ultra (1668)
John Howe, The Blessednesse of the Righteous (1668) [mentions More’s demonstration of the notion of a spiritual being in Immortality of the Soul]
David Lloyd, Dying and Dead Mens Living Words (1668) [quotes Descartes-More correspondence, Descartes’ third letter, p. 104]
Richard Baxter, Directions for Weak Distempered Christians (1669) [cites More’s ‘Christian’ argument that ‘all Parties of Christians would mark all the Good which is in other Parties, and be more forward to speak of that than of the Evil’]
Robert Boyle, A Continuation of New Experiments Physico-mechanical (1669) [answers More’s objection in the folio edition of the Antidote against Atheism, book 2, chapter 2]
I. C., M. A. of T. C. C., A Guide to the True Religion (1669) [cites approvingly More’s Mystery of Iniquity on Anti-Christianism]
Thomas Brooks, A Cabinet of Choice Jewels (1669) [mentions Casaubon and More concerning enthusiasm]
William Simpson, Hydrologia chymica (1669) [mentions More’s philosophical Cabbala on the number ten]
[Robert Barclay, Some Things of Weighty Concernment (1670) – probably a different H. M.]
Richard Baxter, The Cure of Church-divisions (1670) [mentions Antichristianity as discussed in More’s Mystery of Iniquity]
Pierre Borel, A Summary or Compendium of the Life of the most Famous Philosopher Renatus Descartes (1670) [quotes one of More’s addresses to Descartes]
Henry Stubbe, Legends No Histories (1670) [agrees with More on miracles, vs. the Royal Society as articulated by Sprat]
Henry Stubbe, A Specimen of some Animadversions upon a Book entituled, Plus ultra (1670) [same as previous?]
Benjamin Camfield, Quod tibi, hoc alteri, ne alteri quod non vis tibi a Profitable Enquiry into that Comprehensive Rule of Righteousness, Do as you would be done by (1671) [Quotes More’s Enchiridion ethicum, p. 22 on the relative nature of Christ’s rules]
Joseph Glanvill, A Further Discovery of M. Stubbe (1671) [Stubbe has criticised More for leaving the Royal Society which he hasn’t, and cites More’s letter to Glanvill]
Joseph Glanvill, Philosophia pia (1671) [Boyle and More have shown that philosophic reason gives the strongest evidence for the existence of the Deity]
Joseph Glanvill, A Praefatory Answer to Mr. Henry Stubbe (1671) [includes Stubbe’s criticisms of More, and More’s letter to Glanvill]
R. H., Considerations on the Council of Trent (1671) [cites mention of idolatry in More’s Synopsis Prophet., chapter 7 note 7, p. 552]
Henry Stubbe, A Censure upon certain Passages contained in the History of the Royall Society (1671) [substantial criticisms of More]
Henry Stubbe, An Epistolary Discourse concerning Phlebotomy (1671) [comments on the MS of Plus ultra and More’s part in it]
Henry Stubbe, The Lord Bacons Relation to the Sweating-sickness examined (1671) [same comments on the MS of Plus ultra]
Henry Stubbe, A Reply unto the Letter written to Mr. Henry Stubbe in Defense of the History of the Royal Society (1671) [substantial criticisms of More’s letter to Glanvill and a censure of his ‘Cabbalo-Pythagorical Philosophy’]
John Torbuck, Emerai par emeras, Extraordinary Dayes, Or, Sermons on the most Solemn Feasts and Fasts throughout the Year (1671) [cites More’s Mystery of Godliness, p. 138 on the behaviour of spirits during the eclipse at Christ’s Passion]
Robert McWard, The True Non-conformist (1671) [Taylour and More criticised for liberty of prophesying and conscience, and Hobbes and Parker criticised for subjection of conscience]
Robert Boyle, Tracts (1672) [includes hydrostatical discourse occasioned by More’s objections]
J. V. C., An Account of Dr. Still.’s late Book against the Church of Rome (1672) [Stillingfleet has gathered his book out of those of More, Taylor, and others]
J. V. C., To Catholiko Stillingfleeton (1672) [as above]
Joseph Mede, The Works (1672) [introduction cites More’s Mystery of Godliness, book 5, chapters 15, 16, 17, Synopsis prophetica, book 2, chapters, 2, 3, 4, and the Prophetick Alphabet, in Synopsis prophetica, book 1, chapters 3, 6, 7, 8, 9]
William Ramesey, The Gentlemans Companion (1672) [More mentioned as ‘that Prodigious Philosopher of our Age’, and his ‘whole Works’ included in list of ‘A few good Books’ necessary for a person of quality]
George Sinclair, The Hydrostaticks (1672) [detailed answer to More’s objection in the Antidote against Atheism against air pressure and water pressure]
John Walton, A Brief Answer to the many Calumnies of Dr. Henry More, in his pretended Antidote against Idolatry (1672)
Richard Baxter, A Christian Directory (1673) [notes More the fallacy of Papal supremacy, and on finding the good in an opponent’s arguments]
Robert Boyle, Essays of the Strange Subtilty Great Efficacy Determinate Nature of Effluviums (1673) [book advertisement only]
Robert Boyle, Tracts (1673) [as 1672 edition]
Gilbert Burnet, Romes Glory (1673) [refers to More and Stillingfleet on idolatry]
Robert Clavell, A Catalogue of all the Books printed in England since the Dreadful Fire of London (1673)
[John Eachard, A Free and Impartial Inquiry into the Causes of that very Great Esteem and Honour that the Non-conforming Preachers are generally in with their Followers in a Letter to his honoured friend H. M. (1673) – a different H. M ?]
William Penn, The Invalidity of John Faldo’s Vindication of his Book, called Quakerism no Christianity (1673) [quotations from More’s Mystery of Godliness, pp. 221, 224, 225]
Nathaniel Wanley, The Wonders of the Little World (1673) [mentions monster at St Lawrence described in More’s Immortality of the Soul, book 3, chapter 7, p. 173]
Nathaniel Fairfax, A Treatise of the Bulk and Selvedge of the World (1674) [More’s Em says that spirit is extended; various other references to More]
William Loddington, Quakerism no Paganism (1674) [More says the body can do nothing without the soul]
The Discipline and Order of Particular Churches (1675) [cites More’s reference to Stillingfleet’s account of indifferency in Mystery of Godliness, book 10, chapter 10, pp. 515-16 passim on liberty of conscience]
A List of the Royal Society (1675)
John Faldo, XXI Divines (whose Names are her-under affixed) cleared of the Unjust Criminations of Will. Penn (1675) [criticism of Penn for accusing More of saying that Faldo is an atheist, citing Mystery of Godliness, p. 222]
Robert Ferguson, The Interest of Reason in Religion (1675) [dismisses Cartesian notion of an innate idea of God, after reading Descartes, Clauberg, de Bruin, More and others; agrees with More that the Bible must be intelligible, cf. appendix to More’s Divine Dialogues]
Joseph Glanvill, An Account of Mr. Ferguson, his Common-place-book (1675) [section on More’s Divine Dialogues]
John Hacket, A Century of Sermons (1675) [introduction states that Hacket admired More and Mede for their apocalyptic writings, citing Synopsis prophetica]
Thomas Hotchkis, A Discourse concerning the Imputation of Christ’s Righteousness to us (1675) [More’s critique of imputed righteousness quoted; his definition of antinomianism cited]
John Howe, The Living Temple (1675) [cites More’s Immortality of the Soul – the organs cannot produce passions; various references to the Divine Dialogues]
George Keith, Quakerism no Popery (1675) [More and others have defended the doctrine of perfection]
Peter Sterry, A Discourse of the Freedom of the Will (1675) [More, in his poems, sees the universe as a great spirit or choir; in his Cabbala on Genesis the soul and body are a bridegroom and bride; cf. Plotinus and Cudworth]
John Wilkins, Of the Principles and Duties of Natural Religion (1675) [cites More on evaluating evidences]
John Worthington, The Great Duty of Self-resignation to the Divine Will (1675) [book advertisement only]
Letters and Poems in Honour of the Incomparable Princess, Margaret, Dutchess of Newcastle (1676) [letter from More; letter from Glanvill citing More on the immateriality of souls]
William Allen, Animadversions on that Part of Mr. Robert Ferguson’s Book entituled The Interest of Reason in Religion which treats of Justification (1676) [book advertisement only]
Robert Barclay, Quakerism Confirmed (1676) [More is not a Quaker; refers to More’s letter to G. K.]
Richard Baxter, The Judgment of Non-conformists about the Difference between Grace and Morality (1676) [Doctor More has argued for the civil rather than religious observation of Lent]
John Flavel, The Sea-mans Companion (1676) [quotes More’s Antidote against Atheism very approvingly on the wisdom of God’s providence]
Thomas Mace, Musick’s Monument (1676) [subscriber]
Mary Stout, The Testimony of the Hartford Quakers for the Man Christ Jesus (1676) [advises Haworth to read More on the subject of the resurrection bodies]
Richard Gilpin, Demonologia sacra (1677) [More cited on real effects of witchcraft, the relation of soul to body, cf. Mystery of Godliness, book 1 chapter 9; book 4 chapter 6, paragraph 10]
Henry Hallywell, The Sacred Method of saving Humane Souls by Jesus Christ (1677) [paraphrases Ee on believing other people’s experiences]
Robert Hooke, Lampas, or, Descriptions of some Mechanical Improvements of Lamps and Waterpoises (1677) [is amazed that More in his Em chapters 11-13 denies the principles of hydrostatics and introduces the principle of the hylarchic spirit]
Robert Thoroton, The Antiquities of Nottinghamshire (1677) [genealogical information]
John Webster, The Displaying of Supposed Witchcraft (1677) [Webster wonders that More, whose name is much taken notice of both at home and abroad, should make such bad choice of the authors he selects in relation to witchcraft; More has revived the ideas on souls from Popish writers on purgatory; critiques More’s manner of arguing for the existence of immaterial and incorporeal beings; various other references to More]
Catalogus librorum ex bibliotheca nobilis cujusdam Angli (1678)
William Allen, The Christians Justification (1678) [book advertisement only]
Benjamin Camfield, A Theological Discourse of Angels and their Ministries (1678) [cites More’s Mystery of Godliness, book 4 chapter 6 on demonic spirits]
Margaret Cavendish, A Collection of Letters and Poems (1678) [includes a letter from More and a letter from Glanvill, as above]
Ralph Cudworth, The True Intellectual System of the Universe (1678)
George Fox, A New-England-fire-brand quenched (1678) [More’s philosophical writings, p. 37 is one of many testimonies cited on the nature of the soul]
Thomas Hotchkis, The Second Part of A Discourse concerning Imputed Righteousness (1678) [this version of the doctrine is contended for by Baxter, More, Fowler, Truman and others]
Thomas Overbury, Ratiocinium vernaculum (1678) [discussion on More’s view of freedom of conscience as expressed in Mystery of Godliness, book 10, chapter 11, p. 521]
Rene Rapin, Reflexions upon Ancient and Modern Philosophy, Moral and Natural (1678) [More’s Em overturns Descartes’ reasons for the existence of God and overthrows the most part of his meditations]
Thomas Tenison, Of Idolatry (1678) [cites More on the idolatry of the church of Rome, pp. 321-2]
J. Br., The Jesuite countermin’d (1679) [cites notes on More’s poems on the apparent movement of the planets in relation to the stations of the Earth]
Charles Cotton, The Confinement A Poem, with Annotations (1679) [notes draw attention to More’s poetry and his Enthusiasmus triumphatus]
Gregory Hascard, A Sermon preached upon the Fifth of November (1679) [cites More’s Divine Dialogues on the French massacre]
Robert Hooke, Lectiones Culterianae (1679) [as Lampas of 1677]
William Hughes, The Spirit of Prophecy (1679) [cites More’s Mystery of Godliness, book 7, chapters 15-17 on the vanity of astrologers]
Timothy Puller, The Moderation of the Church of England considered (1679) ‘Dr. More’ quoted: ‘courting the Adverse Party to all lawful accommodations, if by any means she may gain some’]
Bibliotheca Digbeiana (1680)
The True Englishman (1680) [quotes More’s account of the ‘Life of Christ’ and the necessity of faith rather than forms and opinions in the preface to is Mystery of Godliness]
The Two First Books of Philostratus … in English: Together with Philological Notes upon Each Chapter (1680) [discussion of Apollonius in relation to More’s Mystery of Godliness]
Rene Descartes, Six Metaphysical Meditations … translated into English (1680) [some famous English authors have taken notice of the arguments, including Stillingfleet, Origines sacrae, and More, Antidote against Atheism and its Appendix]
Edward Fowler, Libertas evangelica (1680) [paraphrase of section from More’s ‘incomparable’ ethics on the nature of shame, book 1 chapter 2; cites Mystery of Iniquity, book 2 chapters 15-16, and quotes Mystery of Iniquity, p. 78]
John Gadbury, Magna veritas (1680) [Gadbury has perused the learned labours of Stillingfleet, Tillotson, More, Butler, Pelling, etc. against popery]
Samuel Haworth, Anthropologia, Or, A Philosophic Discourse concerning Man being the Anatomy both of his Soul and Body (1680) [sides with the hypothesis of Derodon, More, and Cudworth, that brutes are acted by a soul differing only in degree, not kind, from man’s]
[Henry Hesketh, Piety the Best Rule of Orthodoxy … in a Letter to his Honoured Friend H. M. (1680) – a different H. M.?]
George Hickes, The Spirit of Popery (1680) [cites Apocalypsis Apocalypseos, p. 130, on Revelation 13:11, making episcopacy to be the horns of the lamb]
J. B., Hagiastrologia (1680) [contains a pamphlet-length critique of More’s view of astrology in Mystery of Godliness]
[William Lawrence, Marriage by the Morall Law of God vindicated (1680) – check: a different Dr More?]
R. R., A Renunciation of Several Popish Doctrines (1680) [lots of references to Mystery of Iniquity, and a paraphrase of a passage from Synopsis Apocalyptica, book 1 chapter 15 section 10 p. 314]
Thomas Smith, An Account of the Greek Church (1680) [book advertisement only]
Catalogus librorum bibliothecae reverend. & eruditi viri D. Samuelis Brooke (1681)
[Richard Baxter, An Apology for the Nonconformists Ministry (1681) – citing Hesketh (1680)]
Richard Baxter, A Search for the English Schismatick (1681) [notes that Taylor and More are against the religious use of Lent]
John Browne, A Compleat Treatise of the Muscles as they appear in Humane Body (1681) [subscriber]
Gilbert Burnet, The History of the Reformation of the Church of England (1681) [More signatory to copy of the record of archbishop Parker’s consecration]
John Cave, The Gospel preached to the Romans, in Four Sermons (1681) [cites More’s Mystery of Iniquity on St. Francis]
Samuel Colvil, Mock Poem, or, Whiggs Supplication (1681) [probably]
John Fairfax, Presvyteros diples times axios, or The True Dignity of St. Paul’s Elder exemplified in the Life of … Mr. Owen Stockton (1681) [Stockton was student of More]
Edward Fowler, A Sermon preached before the Judges, &c. in the Time of the Assizes (1681) [cites Mystery of Iniquity, book 2 chapter 5 on the author of the epistle of Hebrews]
Joseph Glanvill, Saducismus triumphatus (1681, 1682, 1688, 1689, 1700)
Joseph Glanvill, The Zealous, and Impartial Protestant (1681) [More’s name appears in long list of writers to have confuted Popery]
A True and Impartial Relation of the Informations against Three Witches, viz. Temperance Lloyd, Mary Trembles, and Susanna Edwards (1682) [recommends reading More in St]
Richard Baxter, Of the Immortality of Mans Soul (1682) [written in response to More]
Richard Baxter, The Nature and Immortality of the Soul (1682) [as previous]
Richard Baxter, Of the Nature of Spirits (1682) [as above]
Richard Baxter, The True History of Councils Enlarged and Defended (1682) [agrees with More, Mystery of Iniquity, p. 388 that the truest friends to Christendom highlight Rome’s errors; quotes More on faith, Mystery of Iniquity, p. 132; he has written against papist church-corruptions, as More has gathered in Mystery of Iniquity; Baxter’s view on Papal supremacy has been written by Barrow, More, etc.; More forced to accuse Nestorius in order to defend himself from charge of Nestorianism; More takes stories of Simon Magus as toyish legend: see Mystery of Iniquity, book 2 chapter 19, paragraphs 6-7, pp. 447-8]
Robert Boyle, New Experiments Physico-mechanical (1682) [More has accused Hobbes of believing that there are no immaterial substances]
Peter Chamberlen, Englands Choice, &c. to all Arch-bishops, and Bishops (1682) [More and others in their commentaries on Daniel have laid the change of times and laws at the doors of Rome]
Peter Chamberlen, To the Two Lights of England, the Two Universities (1682) [as previous]
Walter Charleton, The Harmony of Natural and Positive Divine Laws (1682) [book advertisement only]
Stephen Charnock, Several Discourses upon the Existence and Attributes of God (1682) [quotes More on God’s omnipresence; also cites More’s Exposition of the Seven Churches]
George Hickes, A Sermon preached before the Lord Mayor, Aldermen, and Citizens of London (1682) [book advertisement only]
George Keith, Truths Defence (1682) [J. A. appears to think that Cudworth, More, Sherlock, Baxter, and Forbes are renouncers of true principles of religion]
Edward Polhill, The Samaritan shewing that Many and Unnecessary Impositions are not the Oyl that must heal the Church (1682) [More dissents from Mede, Hammond, and Grotius in his interpretation of Daniel and Revelation]
R. B., Wonderful Prodigies of Judgment and Mercy discovered in above Three Hundred Memorable Histories (1682) [cites More’s Immortality of the Soul as source for story of two gentlemen of Megara]
George Rust, Two Choice and Useful Treatises (1682)
T. F., The Way to Peace by the Proposal of some Considerations arguing the Necessity of Mutual Love (1682) [cites ‘Dr. H. M.’ on view that unity of hearts is better than uniformity in actions indifferent]
An Apology for God’s Worship and Worshipers (1683) [quotes More’s Mystery of Godliness, book 5, chapter 17 on the view that ‘things will soon alter for the better, in Christendom’]
For God’s Worship and Worshipers (1683) [same as Apology]
A Narrative of the Demon of Spraiton (1683) [refers readers to More and Glanvill for disquisitions of the nature of the apparitions]
Richard Baxter, Richard Baxter’s Dying Thoughts upon Phil. I, 23 (1683) [return to this]
Samuel Clarke, The Lives of Sundry Eminent Persons in this Later Age (1683) [Stockton was student of More]
George Hickes, Jovian, Or, An Answer to Julian the Apostate (1683) [book advertisement only]
Anthony Horneck, The Fire of the Altar (1683) [book advertisement only]
Henry Jenkes, The Christian Tutor, or, A Free and Rational Discourse of the Sovereign Good and Happiness of Man (1683) [More’s Mystery of Godliness described as one of the best books in Christian religion]
R. Mayhew, Sichah: or, A continued Tract of Meditation (1683) [‘Dr More’ says that sacerdotal absolution is the most dangerous and perfidious cheat of Rome]
Timothy Rogers, Early Religion, or, The Way for a Young Man to remember his Creator (1683) [cites More’s view, Antidote against Atheism, chapter 11, p. 61, that the soul is as it were a compendious statue of the Deity]
George Rust, A Discourse of the Use of Reason in Matters of Religion (1683) [dedicatory epistle to More; also cites More’s ‘Vol. Philosoph,’ for exposing the weakness of Descartes’ circular argument about the truth of the senses; recommends consulting Enthusiasmus triumphatus]
George Sinclair, Natural Philosophy improven by New Experiments (1683) [answers More’s objection in Antidote against Atheism against air pressure]
John Smith, The Doctrine of the Church of England (1683) [Christ presenting himself in human body and that glorious body by which he showed himself at the transfiguration and at the Father’s right hand: see More, appendix to Mystery of Iniquity]
S. T., Animadversions upon a Late Treatise, entituled The Protestant Reconciler (1683) [‘Dr. More’ says of ceremonies, including sign of the cross in baptism, ‘If the Church cannot make such Additionals as these, she can make none at all’ – is this the same Dr More?]
John Wade, Redemption of Time (1683) [cites More’s Mystery of Godliness, pp. 133, 245 on the differences between Satan and Christ; the main state of any will not be altered in the other world: Mystery of Godliness, p. 441; the globe and the air shall be burnt up: Mystery of Godliness, p. 231; quotes More’s description of the final conflagration: Mystery of Godliness, p. 238]
An Awakening Word in Season to the Grand-jury-men of the Nation (1684) [More mentioned in passing as part of a list of religious writers]
A Calendar of Prophetick Time … with a Postscript freeing this Computation from Objections rising from the Sentiments of the most Pious and Learned Expositor Dr. More (1684)
William Allen, Of the State of the Church in Future Ages (1684) [comments on Daniel are ascribed to More’s appendix to his exposition, learnedly argued against Grotius; examples of superstition among the pagan Christians may be found in More’s Synopsis prophetica, book 1 chapter 17]
Thomas Beverley, A Scripture-line of Time (1684) [More and Mede are a ‘wonderful’ duumvirate of prophetical interpreters; discussion of the third seal]
Richard Bovet, Pandaemonium, or, The Devil’s Cloyster being a Further Blow to Modern Sadduceism (1684) [the argumentative and philosophical part has been largely treated by More and Glanvill in Saducismus triumphatus]
John Browne, Adenochoiradelogia, or, An Anatomick-chirurgical Treatise (1684) [book advertisement; also, the Papists formerly approved our liturgy]
Thomas De Laune, A Plea for the Non-conformists (1684) [has considered arguments for conformity from Stillingfleet, More, and others; quotes Mystery of Iniquity, book 2, chapter 22, p. 468; More’s preface to Mystery of Godliness claims it would be antichristian to direct church government to upholding useless of mischievous opinions]
John Edwards, Cometomantia (1684) [comic description of More as ‘a Retired, Melancholick Collegian … of the Platonick Sect … a professed Adversary of the Church of Rome’]
John Gadbury, Cardines coeli (1684) [reply to Cometomantia]
Richard Kidder, A Demonstration of the Messias (1684) [cites Mystery of Godliness, book 4 chapter 8 on our Lord cursing the fig tree]
George Mackenzie, Jus regium (1684) [More and Du Moulin have shown that Protestantism is not contrary to Royal authority]
George Mackenzie, That the Lawful Successor cannot be debarr’d (1684) [same as Jus regium]
Increase Mather, An Essay for the recording of Illustrious Providences (1684) [evil spirits have been documented by Glanvill: see edition by More of the previous year]
Eirenaeus Philalethes, Collectanea chymica (1684) [book catalogue only]
S. E., An Answer to Several Remarks upon Dr. Henry More, his Expositions of the Apocalypse and Daniel (1684)
[W. B., The Ladies Milk-house (1684) – not sure]
A Catalogue containing Variety of Ancient and Modern English Books (1685)
A Catalogue of the Library of Choice Books … of … Dr. Richard Lee (1685)
A Collection of Cases and other Discourses lately written to recover Dissenters to the Communion of the Church of England (1685) [in the apostolical ages, the church was full of saints, martyrs, and miracles: see More, Aa, preface, p. 20, and on Revelation 11:1-2]
Richard Baxter, A Paraphrase on the New Testament (1685) [Baxter is moved by the moral arguments against Popery in More’s Mystery of Iniquity]
John Flavel, Pneumatologia, A Treatise of the Soul of Man (1685) [the Holy Spirit is an incorporeal, indivisible, invisible, and indiscerpible substance, as More expresses it; cites More’s body-spirit analogy of the sword in the scabbard from Immortality of the Soul; outlines union of departed souls with an airy vehicle, IM, book 2, chapter 16; cites More on murders discovered by dreams; cites More’s Antidote, p. 82 on the nourishment one animal gives to another]
George Hickes, The Case of Infant-baptism (1685) [the church in the apostolical ages was represented as ‘Symmetral’ by the Spirit of God: see More’s Apocalypis Apocalypseos, preface, p. 20, and on Revelation 11:1-2]
John Norris, A Discourse concerning the Pretended Religious Assembling in Private Conventicles (1685) [quotes More’s Mystery of Iniquity, p. 561, to the effect that the Church of England has been purged of anything antichristian and is truly apostolical; quotes More, Apology annexed to MI, comparing popular preaching to army troopers allowing their horses to gallop freely]
John Norris, A Sermon preach’d before the University of Oxford (1685) [dedicatory epistle to More]
Matthew Poole, Annotations upon the Holy Bible (1685) [More, Mede, Cocceius, and Forbes are the most learned and diligent enquirers into the book of Revelation, especially the seven churches; More and Mede (cited in Poole’s Latin synopsis) believe that Revelation 10 is an introduction to Revelation 11; various other references to More’s analysis of Revelation]
George Sinclair, Satan’s Invisible World discovered (1685) [the relations are collected from Glanvill and More’s St; More has taken story of the devil of Glenluce word by word from Sinclair’s Hydrostaticks]
James Wright, A Compendious View of the Late Tumults & Troubles in this Kingdom (1685) [book advertisement only]
A Catalogue of Choice Books … which will be sold by Way of Auction (1686)
A Catalogue of Choice English Books (1686)
J. Goad, Astro-meteorologica (1686) [religion and knowledge of the Creator is indebted to Descartes, More, Parker, and others; More quotes Sennert on celestial causation on human bodies]
Nathaniel Johnston, The Excellency of Monarchical Government (1686) [for his two chapters on sovereignty, he refers readers to Digs, Usher, Mackenzie, and others including Arnisaeus, Zeiglar, Salmasius, Grotius, More (Divine Dialogues), Dr Moulin, Petit, etc.]
Nicolas Lemery, A Course of Chemistry (1686) [book advertisement only]
Robert Plot, The Natural History of Stafford-shire (1686) [cites More’s version of the story of Anne Bodenhom, the witch of Fisherton Angor in Wiltshire, Antidote against Atheism, book 3 chapter 7]
A Catalogue of the Libraries of Mr. Jer. Copping … and Anscel Beaumont (1687)
News from Pannier-alley (1687) [paraphrases More’s prefatory epistle to Glanvill’s St, that shrewd wits suspect the truth of things for their antiquity, and think them less credible]
Thomas Beverley, An Exposition of the Divinely Prophetick Song of Songs (1687) [it is very frivolous to blast the interpreters of Daniel and Revelation, such as Mede, Brightman, and that ‘most Indear’d Name of the most Learned, Pious, and Honoured Dr. More’, because events have not answered their calculations, or because they differ among themselves]
John Brandon, Happiness at Hand (1687) [some of the angels that in Scripture were probably the spirit of good men: read that ‘famous Philosopher and Divine Dr. Henry More’.]
Pierre Jurieu, The Accomplishment of the Scripture Prophecies (1687) [cites More’s Seven Churches; More is one of the last to have spent his labours on the Revelation; his views summarised; Mede, More, Testard, Launay, and others would have the first horseman to be Christ; gives reasons; More follows Mede in everything except his explication of the harvest and vintage in the 14th chapter, the seven viols of the 16th chapter, and the death of the two witnesses in the 11th chapter; in places where Mede was not happy, neither was More; Pergamus, according to More, signifies the church from the year 324 to 1242; Sardis in the fifth church, which More says signifies the fifth period; More concedes that his scheme supposes an eighth period for the reign of the thousand years; various other references]
Increase Mather, A Testimony against several Prophane and Superstitious Customs (1687)
John Norris, A Collection of Miscellanies (1687) [notes on his poem ‘The Elevation’ refers readers to discussions of the Platonic hypothesis of pre-existence in More, Lux Orientalis, and the account of Origen]
John Turner, An Attempt towards an Explanation of the Theology and Mythology of the Antient Pagans (1687) [the ancient idolaters believed that the sun and stars were understanding beings: see More, Immortality of the Soul, Mystery of Godliness, and Defence against Butler]
The Reasonableness of the Church of England’s Test and Justness of her Reformation asserted … by which the Writings of Dr. Stillingfleet, Dr. Tillotson, Dr. Moore &c. are cleared from the Charge of Anticatholick, Anti-christian, Fanatical &c. (1688)
Walter Garrett, A Resolution of Three Important Questions … in Answer to the Late Reverend and Learned Dr. H. M. (1688)
Nathaniel Johnston, The King’s Visitatorial Power asserted (1688) [15 July 1675: More has dispensation to be absent from Christ College, Cambridge]
Walter Kettilby, Books printed for Walter Kettilby (1688)
John Kettlewell, The Practical Believer, Or, The Articles of the Apostles Creed drawn out (1688) [cites Lydiat and More, Exposition of Daniel’s Visions, on vision 4, p. 120, etc.]
John Norris, The Theory and Regulation of Love a Moral Essay (1688) [includes correspondence with More]
Peter Pett, The Happy Future State of England (1688) [Glanvill’s Zealous and Impartial Protestant names More among many others for confuting Popery]
R. B., The Kingdom of Darkness: Or the History of Daemons (1688) [More, vindicating Bodinus, asserts there is no material to contradict the view that enchanters or witches can transform themselves into other shapes]
R. H., A Compendious Discourse on the Eucharist (1688) [the Answer to More, p. 47, tells us that More mistook Costerus’ ground and foisted in transubstantiation, which is not in Costerus]
John Shower, An Exhortation to Repentance, and Union among Protestants (1688) [quotes at length More’s opinion, Divine Dialogues, 5.6.30, p. 412, that unity of the spirit should include the undervaluing of all opinions and practices in religion that do not promote the life of God in the world]
Several Arguments for Concessions and Alterations in the Common Prayer (1689) [The (sign of the) cross is so significant that if the Church cannot make an addition such as this, it can make none at all: see More’s Mystery of Godliness, preface, section 10; our brethren are unsatisfied in their conscience, as More states in his Mystery of Iniquity, and Answer touching Liberty in Religion, as cited by the Nonconformist in discourse with the author]
The Oration of Cicero for M. Marcellus done into English (1689) [book advertisement only]
William Allen, A Discourse of the Nature, Series, and Order of Occurrences as they are prophetically represented in the 11 chap. of the Revelation (1689) [cites the ‘Author of the Notes, framed out of the Expositions of Dr. H. More’, and also cites More’s Arith. Apoc., p. 367]
Gilbert Burnet, The Story of Jetzer (1689) [More and Stillingfleet in their books on idolatry have shown that the Church of Rome has been deluded by the Devil into breaking the second commandment]
George Care, Liberty of Conscience, asserted and vindicated (1689) [cites More’s appendix to the Antidote against Idolatry, p. 55, that Protestants and Papists who kill one other for conscientious difference in religion turn God into a heathen idol]
Drue Cressener, The Judgments of God upon the Roman-Catholick Church (1689) [cites More’s Apoc., chapter 11, for examples of how the scale of difference between interpreters]
John Flavel, Mount Pisgah (1689) [quotes at length More’s view, Mystery of Godliness, book 5 chapter 17, that the Apocalypse shows that things in Christendom will soon be changed for the better]
Edward Gee, The Catalogue of all the Discourses published against Popery, during te Reign of King James II (1689)
Robert Grove, The Protestant and Popish Way of Interpreting Scripture, impartially compared (1689) [book advertisement only]
Benjamin Keach, Antichrist stormed (1689) [disagrees with Goodwin, More, Du Moulin, and Peter Jurieu on the meaning of the seventh trumpet; disagrees with Mede, More, Du Moulin, Durham, De Launay, Goodwin and others on the vials]
Cotton Mather, Memorable Providences relating to Witchcrafts and Possessions (1689) [Baxter, Glanvill, More, and several other great names have published histories of witchcrafts and possessions]
John Norris, Reason and Religion (1689) [Descartes and More have embraced the notion that the first conception of God is as a being absolutely perfect]
R. C., The Conformists Charity to Dissenters (1689) [More, Mystery of Godliness, chapter 14, quoted among other authors that none are to be excluded from communion unless guilty of gross and scandalous sins; preface to Mystery of Godliness, p. 19, quoted on church discipline having indisputable truth and acknowledged articles as its object]
Daniel Whitby, Considerations humbly offered for taking the Oath of Allegiance (1689) [reference to the view of ‘Dr. More’ that Luther would never assent to the defensive wars at Smalcald until he was instructed in the law touching the constitution of Germany: Sleid. Comment. book 8, p. 195 – this must be a different Dr More]
A New Survey of the Book of Common Prayer (1690) [cites More’s Mystery of Godliness, preface, section 10, on the (sign of the) cross as a necessary additional ceremony; More says in his Mystery of Iniquity and Answer that our brethren are not satisfied in conscience]
Remarks on Dr. Henry More’s Expositions of the Apocalypse and Daniel, and upon his Apology (1690)
Samuel Annesley, Casuistical Morning-exercises the Fourth Volume (1690) [quotes More’s Divine Dialogues, Part 2, p. 398 at length on the church being free from the Papist Kingdom of Antichrist]
Robert Boyle, Tracts (1690) [as above]
Thomas Brown, The Late Converts exposed (1690) [a country gentleman read St and was so mightily taken with More’s notion of a vehicle that he bought a calash]
Drue Cressener, A Demonstration of the First Principles of the Protestant Applications of the Apocalypse (1690) [found Mede’s and More’s method wanting; many references to More’s works, including Mystery of Godliness, and ‘Vol. 1, p. 647’ and p. 642]
Walter Garrett, An Essay upon the Fourth and Fifth Chapters of the Revelation (1690) [Mede, More (‘a little Treatise he calls Appendicula Apocalyptica), and Jurieu have written books on the Book of Revelation]
George Keith, A Refutation of Three Opposers of Truth by Plain Evidence of the Holy Scripture (1690) [paraphrases More’s story of Robert Churchman, who imagined that the Spirit of God spoke in him, but it at last appeared it was not so]
John Norris, Christian Blessedness (1690) [book advertisement only]
John Norris, Reflections upon the Conduct of Human Life with Reference to the Study of Learning and Knowledge (1690) [book advertisement only]
R. C., The Conformists Sayings (1690) [paraphrases More’s view, Mystery of Godliness, chapter 14, that none are to be excluded from Communion unless guilty of some gross and scandalous sins; paraphrases preface to Mystery of Godliness, p. 19 for More’s view that church discipline ought to contain nothing but the indisputable truths of our religion]
Erasmus Warren, Geologia, Or, A Discourse concerning the Earth before the Deluge (1690) [cites More’s reference to the odd conceit of philosophical enthusiasts that there were no rainbows before Noah’s flood: Discourse of Enthusiasm, paragraph 44]
Richard Baxter, Against the Revolt to a Foreign Jurisdiction (1691) [More and many others have written against confederacies with Papists]
Richard Baxter, The Certainty of the Worlds of Spirits (1691) [narrates the story of Magdalena Crucia, cited elsewhere by him and by More, also Bodin; readers should also consult Bodin, Remigius, Grillandus, Sprangerus, the Mallei Maleficorum, Zanchius, Danaeus, Glanvill with More’s notes, More on atheism, Increase and Cotton Mather, and Sinclare; mentions More’s opinion that spirits are the souls of some bodies; discusses Glanvill and More’s account of Dr Britton’s wife]
Richard Baxter, An End of Doctrinal Controversies (1691) [some men of great wit and learning, including Sterry, More, John Turner, and others in Germany, describe the Trinity a different way: the second hypostases is ‘life’ and the third is ‘matter’; More’s book of transubstantiation (and Beverley’s) drew him to write some animadversions, as moderating between extremes]
Richard Baxter, The Glorious Kingdom of Christ (1691) [notes that millennial opinions have been discussed by Mede, More, Cressoner, Beverley, the Midnight Cry, R. M. the publisher, and many others; some, such as More, think that souls go hence into an aerial vehicle; notes More’s doctrine of ‘Life of Tryal in the Air’ alongside Mede; the chief writers for the millennium, including More, are conformists; discussion of More’s ideas concerning the universal soul of the world; appropriates More’s argument that the Papists don’t answer books against them because they despise them as unworthy an answer; notes More’s and Turner’s description of Christ as eternal man, or life, with an eternal body, flesh, and blood; the Holy Ghost is matter says More and Turner; other references also]
Richard Baxter, A Reply to Mr. Tho, Beverley’s Answer (1691) [names More in relation to Beverley’s opinion that our infancy makes us less capable of understanding mysteries]
Richard Baxter, Richard Baxter’s Penitent Confession and his Necessary Vindication (1691) [More, a learned conformist, says that [Arians?] after the Council of Nice, were to be numbered with the Catholics and not with the Antichristians]
John Bullord, A Catalogue of Books of two Eminent Mathematicians (1691)
Robert Porter, The Life of Mr. John Hieron (1691) [Christ Church college, famous for Mede and More, received no small honour from Heiron]
John Ray, The Wisdom of God manifested in the Works of the Creation (1691) [much has been written of this subject, by More, Cudworth, Stillingfleet, Parker, and Boyle; animal souls may not be immortal: the issue has been discussed by More, Cudworth, Descartes, Willis and others; there is proportion in nature, as More and others observe; More esteems the seeds of plants a sign of divine providence in Antidote against Atheism, book 2 chapter 6; that birds lay eggs is a manifestation of providence: Antidote against Atheism, book 2 chapter 9; the useful dependencies of objects are found, not made: Antidote against Atheism, appendix; paraphrases More’s argument of the usefulness to man of the Earth’s parallelism and ecliptic; the perfection of the eye: Antidote against Atheism]
Anthony Wood, Athenae Oxonienses (1691) [notes that John Beaumont wrote some observations upon the apology of Henry More (1685)]
Robert Barclay, Truth Triumphant (1692) [More has been falsely identified as a Quaker]
Richard Baxter, The Protestant Religion Truely Stated and Justified (1692) [most Protestants, including King James, Downame, More, Mede, Cluverus, Grasserus, etc., believe that it is Antichrist who is described in 2 Thessalonians 2 and Revelation 12:13, 17; the Antichrist has in the past been individual men, but now is a succession of individual Popes: see More and Cluverus]
Thomas Pope Blount, Essays on Several Subjects (1692) [More says that our imagination alters with our blood and spirits]
John Dunton, The Young-students-library (1692) [More’s works appears in list of philosophy books]
John Edwards, An Enquiry into Four Remarkable Texts of the New Testament (1692) [notes with surprise More’s discussion of redemption out of Hell in Mystery of Godliness, which he quotes]
Henry Hallywell, The Excellency of Moral Vertue (1692) [More has shown that there is such a thing as just and right by nature in his Ethics, book 2 chapter 6; illumination in men that teaches them that there is a God is above human reason, as More says; More discusses an inward and spiritual Sabbath]
George Keith, A Serious Appeal to all the more Sober, Impartial & Judicious People in New-England (1692) [More’s advice that all parties would mark the good in other parties is most Christian; what More says of the spiritual or heavenly life lying closed in its own principle is the same as what we say, that the life of Christ is crucified in unbelievers]
Henry Layton, Observations upon a Sermon intituled, A Confutation of Atheism (1692) [More and Baxter argue that the very animals have immortal souls]
John Norris, Two Treatises concerning the Divine Light (1692) [book advertisement only]
John Ray, Miscellaneous Discourses (1692) [More, Immortality of the Soul, book 3 chapter 18, notes the ridiculousness of the Stoics’ argument that God and the soul are corporeal substances]
John Tillotson, A Sermon preached before the King and Queen at White-hall (1692) [book advertisement only]
Anthony Wood, Athenae Oxonienses (1692) [mentioning unpublished text by Richard Hayter called Errata Mori; discusses More in connection with Glanvill’s St, the last two chapters of Em, and notes that More published Baxter’s letter on psychopyrism; Glanvill endeavours to make people believe that More is not author of the digression against Baxter, but the beginning of his epistle implicitly owns the same]
A Catalogue of Curious Books … being the Library of … Mr. John Reynolds (1693)
A Catalogue of Excellent English Books (1693)
A Collection of Excellent English Books (1693)
A Collection of Modern English Books (1693)
Large and Sure Foundations (1693) [More spoke not much amiss, though criticised for it by Beaumont, in saying that our church is not quite emerged out of the general apostasy: Apology added to Mystery of Iniquity]
Adrien Baillet, The Life of Monsieur Des Cartes (1693) [Descartes taken up in satisfying the first heats of a new disciple, Henry More, whose reverence almost proceeded to idolatry]
John Beaumont, Considerations on a Book, entituled The Theory of the Earth (1693) [More says that consulting with our faculties, we observe than an orderly vicissitude of things is pleasant to us and gratifies man’s contemplative faculty: Antidote against Atheism, book 2 chapter 2]
C. H., A Philosophical Discourse of Earthquakes (1693) [More’s Em quoted in English on the nature of thunder as a violent discission and rending of the air by enkindled particles]
John Edwards, A Discourse concerning the Authority, Stile, and Perfection of the Books of the Old and New-Testament (1693) [he could name others of the most sparkling wit and fancy, including More, who have exercised poetic genius in descanting on sacred history or divine matters, and have thought their pens and poetry ennobled by such a subject]
William Freke, A Full Enquiry into the Power of Faith (1693) [cites story related by More of the ghost of Contius]
John Ray, Three Physico-theological Discourses (1693) [notes with More, Immortality of the Soul, book 3 chapter 18, how ridiculously the Stoics philosophise in making God and the Soul to be corporeal substances; quotes More’s view on the extinction of the Sun from the final chapter of the Immortality of the Soul] – as Miscellaneous Discourses of 1692
John Shower, Death a Deliverance, or, A Funeral Discourse (1693) [the pagans taunted the primitive Christians by scattering their dust: see More, Mystery of Godliness, book 6 chapter 4, with Beaumont’s observations, and Bury’s Naked Gospel, part 1 chapter 11 with Nichols’s answer]
George Trosse, The Sauciness of a Seducer rebuked (1693) [title page quotes More’s Mystery of Godliness, p. 533, that ‘Quakerism is a meer Flam of the Devil; a smooth Tale to Seduce the Simple from their [A]llegiance to Christ’]
Bibliotheca Ashmoliana (1694)
An Antidote against Bigotry in Religion (1694) [Quotes Mystery of Godliness, p. 19 that church discipline ought to be about indisputable truths and generally acknowledged articles]
The Harmless Opinion of the Revolution of Humane Souls as a Probable Hypothesis (1694) [describing the hypothesis as ‘Morian’ is neither Christian nor civil]
John Bullord, An Excellent Collection of Books (1694)
Richard Burthogge, An Essay upon Reason, and the Nature of Spirits (1694) [explains More’s opinion that God is infinite extension, endued with goodness, wisdom, and power; describes More’s ‘Principium Hylarchicum’ as an incorporeal substance without sense and animadversion, that pervades the matter of the universe and exercises a plastic power]
Gabriel Daniel, A Voyage to the World of Cartesius (1694) [More, in his elegies, proposed the question: suppose God should destroy the world, and reproduce it, would there be an interval between the destruction and reproduction?]
Edmund Elys, Three Letters to the Author of a Book, entituled The Lord’s Day vindicated (1694) [Quotes More’s Philosophical Writings, II, p. 748]
Antoine le Grand, An Entire Body of Philosophy (1694) [The famous Dr. More, in Em, generally opposes Descartes, but subscribes to his opinion in physics that a body is a material substance which is destitute of life and manner of motion, etc.]
John Norris, The Theory and Regulation of Love a Moral Essay (1694) [as 1688]
Francois Rabelais, The Works (1694) [More has mentioned Magdalen de la Croix, who proved to be a sorceress and was burned: see also Histoires Tragiques]
John Robertson, Rusticus ad clericum, Or, The Plow-man rebuking the Priest (1694) [if the animadverter would be wiser than the Spirit of God, he must cultivate his reason by conversing with modern philospohers, such as Henry More and Kenelm Digby; recommends reading More concerning the astral bodies of men, also in relation to George Keith]
Animadversions on a Postscript to the Defence of Dr. Sherlock (1695) [More makes it part of the definition of religion that it be completely obscure]
Digby Bull, The Contrariety of Popery to the Blessed Word of God (1695) [Revelation 9:20 shows the Romish church itself; the names of Sodom, Egypt, and Babylon belong to Rome, as Usher, More (Antidote against Idolatry), and Barrow state]
Digby Bull, A Letter of a Protestant Clergy-man to the Reverend Clergy of the Church of England (1695) [Revelation 3:3 respects our own time, as More says; the Papists are no better than gentiles, heathens, and pagan idolaters, as More (Antidote against Atheism) and Barrow; More makes three days signify 1260 years: a ‘strange racking of the Sacred Text’; other references to Revelation; Mede and More, though learned men, are mistaken in places]
John Edwards, Some Thoughts concerning the Several Causes and Occasions of Atheism (1695) [More says that mathematical certitude is not absolute: preface to philosophical writings; God, a divine incorporeal substance, may be evidenced from the phenomena of gravity, as More states, Em, chapter 11; Locke follows More, Hale, Willis, Boyle, Ray who pretend not to solve all things in philosophy by mere natural causes; let us fortify our minds against atheism by considering the arguments of More, Smith, Cudworth, Barrow, and many others]
John Howe, A View of that Part of the Late Considerations addrest to H. H. about the Trinity which concerns the Sober Enquiry, on that Subject (1695) [More’s view that created spirits have real amplitude, made up of indiscerpible parts, essentially united and not separable without annihilation of the whole]
Henry Maurice, An Impartial Account of Mr. John Mason of Water-Stratford, and his Sentiments (1695) [More, Treatise of Enthusiasm, grants that their extravagancies are their own fault and guilt; More speaks of David George and others who were grave and sedate in speech, and engaging in conversation; More, Mystery of Godliness, says that enthusiastic madness is never disjoined from pride, even when it seems most humble]
M. S., A Philosophical Discourse of the Nature of Rational and Irrational Souls (1695) [Cites More, Immortality of the Soul, I, 11, 5, 3; Ep. 3 ad Cartes, p. 88, and quotes More’s view that if motion necessarily belonged to matter, it were impossible there should be sun, stars, earth, or man in the world]
John Norris, Letters concerning the Love of God between the Author of the Proposal to the Ladies and Mr. John Norris (1695) [recommends reading the Norris-More correspondence and Malebranche, De la recharche de la verite]
Edward Pelling, A Practical Discourse concerning the Redeeming of Time (1695) [book advertisement only]
Thomas Tomkinson, The Muggletonians Principles prevailing (1695) [probably]
William Turner, The History of all Religions in the World (1695) [description of the death of Ficino, from Flavel, out of More, who cites it from Baronius]
John Aubrey, Miscellanies (1696) [letter form Andrew Paschal, offering to transcribe something for Henry More, to whom he has promised an account of the Barnstable apparition]
Richard Baxter, Reliquiae Baxterianae (1696) [A second sort of conformists were called Latitudinarians, who were mostly Cambridge-men, Platonists or Cartesians, and many of them Arminians, some holding the principles of Origen about the pre-existence of souls: ingenious men and scholars of universal and free principles, abhorring imposition of little things but thinking them not great enough to stick at when imposed: of these, some – with More their leader – lived privately in colleges, and sought not preferment, and others set themselves to rise; moderate divines included Stillingfleet, Tillotson, Outram, Pierson, Whichcote, More, Worthington, Wallis, Barlow, Tully, Gifford on the one side: and Conant, Dillingham, Langley and many more on the other side]
Damaris Masham, A Discourse concerning the Love of God (1696) [quotes More’s poetry: ‘What’s Plague, or Prison, Loss of Friends … ? Mere Bugbears’]
William Payne, A Letter from Dr. P. to the Bishop of R--- (1696) [comments on More’s unconventional Trinitarianism]
Mary Astell, A Serious Proposal to the Ladies (1697) [recommends reading More’s ‘excellent Account of Vertue’]
Thomas Bray, Bibliotheca parochialis: Or, A Scheme of such Theological Heads both General and Particular (1697) [includes More’s Divine Dialogues under the head of ‘The Divine Existence and Providence’]
[Mungo Craig, A Lye is no Scandal (1697) – perhaps a different Dr. More?]
John Edwards, Brief Remarks upon Mr. Whiston’s New Theory of the Earth (1697) [notes huge dissension among natural philosophers about mechanic laws, citing Descartes, More, Burnet, Newton, Woodward, Whiston; More and Descartes both think the motion of the Earth demonstrable from the vortices; More, Metaphysics, thinks the laws of gravity proceed from a higher principle, and can’t be solved in a mere mechanical way, but depend upon the divine omnipotent mover; More and Newton make the motion of the Earth the necessary effects of mechanism]
John Gadbury, Astrologonaytis or, The Astrological Seaman (1697) [cites More’s Mystery of Godliness, on the planets wearing socks; ‘Dr. H. More’ supposed to be the author of Cometmantia; astrology is not an inanity or sonorous nothing, as More has termed it]
Joseph Jackson, An Essay concerning a Vacuum (1697)
Henry Layton, Observations upon a Short Treatise, written by Mr. Timothy Manlove (1697)
Daniel Leeds, News of a Trumpet sounding in the Wilderness, or, The Quakers Antient Testimony revived, examined and compared with itself (1697) [W. P,’s Rejoynder, p. 375, cites More to prove the soul to be the man, saying that the soul of every man is his individual person, and the body but a garment; G. W.’s Chr. Quaker, p. 372, cites More about the resurrection, saying flesh and blood cannot inherit the Kingdom of God]
Daniel Leeds, A Trumpet sounded out of the Wilderness of America (1697) [same as News (1697)]
Timothy Manlove, The Immortality of the Soul asserted, and practically improved (1697) [quotes More’s argument, Immortality of the Soul, p. 87, that memory is necessarily joined to the other faculties in the common percipient, and that the animal spirits are very dissipable; refers to Glanvill’s St]
Edward Millington, Bibliotheca Bassetiana (1697)
William Lloyd, A Sermon preach’d before the House of Lords (1697) [book advertisement only]
A Catalogue of the Library of the Reverend and Learned Dr. Scattergood (1697)
William Turner, A Compleat History of the most Remarkable Providence both of Judgment and Mercy (1697) [cites More’s Antidote against Atheism, 2nd edition, p. 245, on Bodinus; cites Fowler’s letter to More (1678) on Dr. Farrar, Mrs. Pearson, and an apparition; cites letter from Burton to More in Glanvill’s St, p. 417; cites another letter from Fowler to More (16 February 1681); cites story of young girl in More’s Antidote against Atheism, book 3 chapter 3; many have written on remarkable providences, including More, Glanvill, and Baxter; cites More’s story transcribed from Webster’s Display of supposed Witchcraft, ]
Thomas Vaughan, The Tryal and Condemnation of Capt. Thomas Vaugham (1697) [book advertisement only; cites Flavel on Ficino, from More, who cites it out of Baronius; story of the Megaran lodgers from More, Immortality of the Soul, book 2, chapter 16; to transcribe all that has been written on Satan hurting by witchcraft from More, Glanvill, Baxter, Scheggius, Remigius, Delrio, Mather, &c. would make up a large volume; cites story of Britton’s wife from Glanvill and More; cites story of the horned child of St. Lawrence from More’s Immortality of the Soul, book 3, chapter 7, p. 173]
A Consolatory Letter upon the Death of a Daughter written after a Philosophical Manner by a Gentleman of the University to his Friend in the Country (1698) [quotes at length the end of More’s Philosophical Poems on considering circumstances as they are, unmixed with our vain fancies of them]
William Bedford, Two Sermons preach’d at St. Maries in Bury St. Edmunds (1698) [book advertisement only]
John Edwards, Sermons on Special Occasions and Subjects (1698) [quotes More, Mystery of Godliness, book 10 chapter 6, that denying the Trinity is denying the authority of the New Testament]
F. B., A Free but Modest Censure on the late Controversial Writings and Debates of the Lord Bishop of Worcester and Mr. Locke, Mr. Edwards and Mr. Locke, the Hon[ora]ble Charles Boyle, Esq., and Dr. Bently together with Brief Remarks on Monsieur Le Clerc’s Ars Critica (1798) [cites More and many others as examples of learned and religious Christian apologists adopting a pleasant, diverting, and sarcastic style]
John Keill, An Examination of Dr. Burnet’s Theory of the Earth together with some Remarks on Mr. Whiston’s New Theory of the Earth (1698) [More will have souls have a fourth dimension, called essential spissitude, by which it can contract or dilate itself when it pleases]
Josiah King, Mr. Blount’s Oracles of Reasons examined and answered (1698) [More asserts, Apologetical Epistle for the Cartesian Philosophy, p. 4, that there have always been some who conjoin the opinion of the independency and eternity of matter with religious worship, but that this is inconsistent with the true notion of God]
Cotton Mather, Eleutheria, or An Idea of the Reformation in England (1698) [More assures that reader that the bishop of Geneva fled eight months before Calvin’s coming for rape of a virgin and many adulteries, and for conspiracy with the Duke of Savoy to suppress the city’s liberties; quotes More’s opinion of Luther that he was a happy instrument in the hand of God against the Papists, but he cannot think so highly of him as some; quotes More’s belief that it is an antichristian use of church government to direct it to upholding scandalous ceremonies; quotes More’s belief that he will not tolerate the childish squabblings of the early Reformation, but prefers the royal law of love]
John Newte, A Letter to a Friend in the Country concerning the Use of Instrumental Musick in the Worship of God (1698) [quotes More, Mystery of Iniquity, 221, of a prophetic scheme in the Apocalypse, with their mystical or spiritual meanings; quotes Mystery of Iniquity, p. 428 on the allegory of the mystical city]
Samuel Pratt, A Sermon preach’d before the Right Honourable the Lord Mayor (1698) [book advertisement only]
John Sergeant, Non ultra, or, A Letter to a Learned Cartesian settling the Rule of Truth, and First Principles, upon their Deepest Grounds (1698) [Spinoza, More, and Hobbes have opposed Malebranche and Descartes]
Robert Boyle, The Works (1699) [states reasons for omitting Boyle’s reply to More on hydrostatics]
Richard Burthogge, Of the Soul of the World and of Particular Souls in a Letter to Mr. Lock (1699) [Keill has instanced Spinosa, More, and Hobbes, as authors of great discoveries]
John Edwards, Polpoikilos sophia, A Compleat History or Survey of All the Dispensations and Methods of Religion (1699) [cites More’s view, Mystery of Godliness, that Christ cursing the fig tree meant that the acceptable fruit of everlasting righteousness was not found in the Judaic dispensation; Edwards cannot say with More and Cradock that the thousand years began at the Reformation]
Thomas Forrester, The Hierarchical Bishops claim to a Divine Right, tried at the Scripture-bar (1699) [passing reference to More in relation to [Isaiah?] 2:24]
George Garden, An Apology for M. Antonia Bourignon in Four Parts (1699) [account of the relationship between omnipotence and prescience in More’s Divine Dialogues, 80-1; claims that More’s Divine Dialogues, dialogue 5, p. 117 include principles which would hasten the times of the glorious state of the church]
Daniel Leeds, A Trumpet sounded out of the Wilderness of America (1699) [same as 1697]
William Lloyd, A Chronological Account of the Life of Pythagoras (1699) [agrees with More’s opinion, Mystery of Godliness, book 5, chapters 7-8, that the Devil might make appearance to Aurelian as Saint Apollonius, to persuade him to space Tyana]
John Norris, Practical Discourses upon the Beatitudes (1699) [book advertisement only]
Robert Prudom, Truth unvail’d by Scripture-light in Three Parts (1699) [cites Wadsworth and More on the soul’s immortality, especially the sad apprehensions of souls of dying unconverted sinners]
Joseph Wyeth, Anguis flagellatus, Or, A Switch for the Snake (1699) [possibly?]
James Yonge, Sidrophel vapulans, or, The Quack-astrologer toss’d in a Blanket (1699) [cites More on the unreasonableness of dividing the heavens into 12 parts, Mystery of Iniquity, pp. 349, 355 and his answer to Butler, p. 105; cites More on death of Cardan, Mystery, 358, 357; astrology cannot be true, Mystery of Iniquity, p. 357; More one of many writers to have exploded astrology; cites More on the ridiculous notion that Christ performed miracles because born under Saturn and Gemini: Mystery of Godliness, pp. 337, 338, 49; cites J. B. against Dr More, p. 93, and More’s Reply, pp. 122-3; astrology is near to witchcraft, ubi sup. p. 358 and Butler against More; the idea that the moon can operate through the Earth when the Sun cannot do it, is a lunatic opinion: ubi supra, pp. 339-40, 345, 349, 353, etc.; More says the flux and reflux of the sea depends on the motion of the Earth: notes on Psychathanasia, p. 391, Dial. Phys., p. 406; Descartes ascribes the tides to the greater pressure made upon the air by the moon: More agrees, although Boyle and Wren oppose this idea: Myst. p. 346]
James Brome, Travels over England, Scotland and Wales (1700) [Cudworth, Widdrington, and More are ornaments to their college]
Henry Dodwell, A Treatise concerning the Lawfulness of Instrumental Musick in Holy Offices (1700) [speaks of More’s notion of ‘Israelitismus’ in relation to music in heaven]
John Field, The Weakness of George Keith’s Reasons for renouncing Quakerism (1700) [quotes Keith’s Serious Appeal, chapter 1 p. 1, including More’s advice that all parties mark the good in all other parties]
Walter Garrett, Oida sou ta erga. Or, The Divine Fore-knowledge of our Blessed Lord and Saviour Jesus Christ (1700) [cites More’s alphabet of prophetic iconisms in the words ‘resurrection’ and ‘slaughter’]
Manasseh ben Israel, De termino vitae; or The Term of Life (1700) [defenders of Hobbes’s sophistical principles may be confuted by More, Immortality of the Soul, book 2 chapter 4]
Henry Layton, A Search after Souls and Spiritual Operations in Man (1700) [notes weakness of arguments relating to the soul in Baxter, Digby, and More; quotes More’s Immortality of the Soul at length on proofs from reason and nature]
Charles Leigh, The Natural History of Lancashire, Cheshire, and the Peak in Derbyshire (1700) [discussion of coal in relation to hylarchic spirit]
Andre Lortie, The Scripture-terms of Church-union, with Respect to the Doctrin of the Trinity (1700) [the objections against religion and revelation from Spinoza and Bayle have been answered by the famous Dr Henry More in his Metaphysics part 2]
Cotton Mather, A Letter of Advice to the Churches of Non-conformists (1700) [Will the Church renounce More for saying that it is an antichristian use of church government to direct it to upholding scandalous ceremonies?]
George Monro, The Just Measures of the Pious Institution of Youth represented according to the Maxims of the Gospel (1700) [atheism confuted at length in Wolsley, Howe, More’s Antidote, Cudworth, and Christian Life, part 2 vol. 1 throughout]
Caleb Pusey, Satan’s Harbinger encountered (1700) [also citing the Christian Quaker; transcribes G. W’s quotation from More on the resurrection body; G. W. says it is true that More had finer and more excellent notions about the resurrection than many other learned men; G. W. cites More about the resurrection, saying flesh and blood cannot inherit the kingdom of God, and commends the notion]
John Robertson, Some Manacles for a Mad Priest (1700) [translates Scripta philosophica, p. 748, ‘Fatendum est’, etc., at some length, on the Quakers]
John Maitland, Duke of Lauderdale, The English Part of the Library of the late Duke of Lauderdale (c.1690?)
Matthieu Souverain, Platonism unveil’d (1700) [compares Malebranche, More, and Norris to the Sabellians and the ‘Platonick Fanaticism’ of Cerinthus]
T. F., Eclectical Chiliasm (1700) [his exposition of the prophetic visions in Revelation 20 and 21 is based on the hypotheses of Mede and More]
George West, Catalogus librorum … insignium Rev. Rob. Whitehal (1700)
Daniel Whitby, A Paraphrase and Commentary upon all the Epistles of the New Testament (1700) [agrees with More that the new heavens and Earth are to be expected before, or besides the final conflagration, not in succession to it]
John Beaumont, An Historical, Physiological and Theological Treatise of Spirits, Apparations, Witchcrafts, and other Magical Practices (1705), p. 75 [a relation of a spectre or ghost, sent to More by E. Fowler]
Edward Fowler, A Discourse of the Descent of the Man-Christ Jesus from Heaven (1706), p. 66 [refers readers to Mystery of Godliness, book 1 chapter 8, which he read after writing his account]
A Catalogue of Books (1706) [cites Mystery of Iniquity]
Henry More, Divine Hymns (1706)
Thomas Bray, Bibliotheca parochialis, &c. Or a Scheme of such Theological and other Heads as seem requisite to be perus’d, or Occasionally consulted, by the Reverend Clergy (1707), p. 138 [cites More’s Plain and Continued Exposition of … Daniel under head of Holy Scriptures, critics and commentators]
Officina Shrewsburiana: Or, A Catalogue (1707). p. 20 [cites Mystery of Iniquity under English books in folio]
A Defence of the Doctrine of the Man-Christ Jesus his Descent from Heaven, p. 2 [his Lordship has set out his doctrine in a very clear light, after Henry More and others had done it much more briefly]
Elizabeth Burnet, A Method of Devotion (1708; 2nd edition 1709), p. 394 [More’s Ethicks included in an appended ‘Catalogue of some BOOKS for private Study, which may be altered and improved as every one sees fit.’; book advertisement for Norris-More correspondence]
A New Catalogue of Books and Small Tracts against Vice and Immorality (1708), p. 19 [under ‘Hymns’, cites More’s Divine Hymns]
Bibliotheca triplex (1708), p. 29 [includes More’s Philosophical Writings of 1662; also his Mystery of Godliness (under ‘H. More’)]
Henry More, The Theological Works (1708)
Bibliotheca Joneseana & Osborneana (Oxford, 1710), p. 35 [cites More’s Mystery of Iniquity under ‘English Divinity and Miscell. Folio’]
John Humfrey, Free Thoughts upon these Heads (1710), p. 15 [quotes Mystery of Godliness, 502, that ‘there is such a thing as discriminating Grace (as they call it) in the World’]
Richard Ward, The Life of the Learned and Pious Dr. Henry More (1710)
George Monro, Just Measures of the Pious Institution of Youth (1711), I, 283 [see atheism combated at large in Wolsley’s Unreasonableness of Atheism, Howe’s Living Temple, More’s Antidote, Cudworth, Intellectual System, and Christian Life part 2 vol. 1 throughout; book advertisements for Ward’s Life of More and More’s Theological Works]
Jean Frederic Ostervald, The Grounds & Principles of the Christian Religion (1711) [book advertisement for Ward’s Life of More]
John Humfrey, Free Thoughts continu’d upon Several Points (1712) [cites same passage as 1710 work, i.e. Mystery of Godliness, 502]
Henry More, A Collection of Several Philosophical Writings, 4th edition (1712[-13])
An Essay upon True Knowledge and a Sound Judgment in Religion (1712), p. 31 [quotes More’s Enthusiasmus triumphatus, $2]
Jeremiah White, The Restoration of All Things (1712), ‘preface’ [quotes Divine Dialogues, 1668, on the vision of Bathynous’s silver and golden keys]
Josiah Woodward, The Divine Original, and Incomparable Excellency of the Christian Religion (1712), p. 196 [the pride and vanity of Aristotelian atheists, such as Pomponatius and Vaninus, detected and exploded by More in his Theological Works]
Anthony Collins, A Discourse of Free-thinking (1713), pp. 55 [quotes More’s annotations on Lux orientalis, pp. 73-4], 63 [quotes Mystery of Godliness, 495 that there is scarcely any church in Christendom wich does not obtrude falsehoods and contradictions/impossibilities]
Henry More, Divine Dialogues, 2nd edition (1713)
John Reynolds, Death’s Vision represented in a Philosophical, Sacred Poem, ‘preface’, p. 3 [has the ruggedness and antique dress of More’s philosophical essays discouraged others from attempting anything in the like kind?]
John Anderson, A Defence of the Church-government, Faith, Worship & Spirit of the Presbyterians (Glasgow, 1714), p. 112 [quotes Seven Epistles, 29 on the nature of angels]
Matthew Henry, The Pleasantness of a Religious Life (1714; 2nd edition 1715), p. i [epistle to the reader opens with a discussion of Mystery of Godliness on the distinction between the animal life and the divine life, book 2, chapter 7]
T. R., Presbytery the Pest of Society (1714), title page [quotes More: ‘Take from the Devil, Envy, Pride and Arrogancy, and what hurt is there in him? | Take from the Elect, Love, Meekness and Humility, and what good is there in them?’]
Matthew Woodford, A Sermon, preach’d upon the Murder of Mr. Richard Dobell (1714), ‘appendix’, p. 21 [discusses More’s account of the apparition of a child to Mr. Fairhair, from More’s letter to Glanvil, pp. 3-5, etc.]
John Jackson, An Examination of Mr Nyes Explication of the Articles of the Divine Unity, the Trinity and Incarnation (1715), p. 18 [according to Baronius and Bishop Bull, a person is a particular or individual intelligent agent or Suppositum: More agrees in Enchiridion metaphysicum, Part 1, chapter 3, p. 23: ‘Persona de solis intellectualibus dicitur.’]
George Trosse, The Life of the Reverend Mr. George Trosse (1715), p. 92 [footnote quotes ‘Appendix’ to Antidote against Atheism, chapter 11, p. 178: ‘I think he that slights the Life or Welfare of a brute Creature, is naturally so unjust, that if outward Laws did not restrain him, he would be as cruel to Man.’]
Laurence Howel, A Compleat History of the Holy Bible (1716), I, 5 [footnote cites More, who alleges that Paradise was about Mesopotamia, following the tradition of the Fathers, e.g. Cyprian, Athanasius, Basil, Origen, Cornelius a Lapide]
Bibliotheca Hickesiana (1716), p. 35 [English books in folio include More’s Theological Works of 1708]
A Collection of Papers, which passed between the late learned Mr. Leibnitz, and Dr. Clarke (1717), p. 205 [Leibniz’s 5th paper discusses the ‘odd Imaginations of Dr. Henry More’ and others, who fancied that spirits could make themselves impenetrable whenever they pleased]
Philosophical Letters between the late learned Mr. Ray and several of his Ingenious Correspondents (1718) [letter from Phil. Skippon to Mr. Wray mentions that More’s Enciridion ethicum has come out: letter dated 21 February 1667[/8]]
[Matthew Smith, Private Memoirs relating to His Grace the late Duke of Shrewsbury (1718) – a ‘Henry More’ appears in one of the lists of names – not sure who this is]
Richard Ward, A Sermon preached at Heydon in Essex … upon Occasion of the Death of … John Davies, D.D. (1718), p. 15 [Davies was made an executor to Gabriel More, nephew to the learned Dr Henry More]
William Bond, The History of the Life and Adventures of Mr. Duncan Campbell, 2nd edition (1720) [cites relation of E. Fowler to Henry More concerning Greatrix – looks like a quotation from another source]
Thomas Cox, Magna Britannia et Hibernia, antiqua & nova. Or, A New Survey of Great Britain (1720-31), IV, 44 [Nottinghamshire: upon the dissolution of the abbeys, AElton/Ayleton/Elleton was granted to a Mr York, from whom Sir John Lyon, London alderman, bought it, but his heirs sold it to the More family, of which family was the famous Henry More, who was nephew to Gabriel More, prebendary of Westminster]
Balthasar Mentzer, A Vindication of the Lutheran Religion, from the Charge of Popery (1720), pp. [425], 427 [‘Postscript’ discusses an anonymous German writer who has given ‘some Expectation from Henry More, That there will be a Time when Calvinism, Lutheranism, Popery, and every other Sect all the World over … would be united in one truly Catholick and Apostolic Union, and Brotherly Affection, both as to Life and Doctrine’; also quotes Opera Theologica, p. 11 on the Roman church desisting from her false and spurious glosses and forced interpretations of Scripture]
A Review and Defence of Mr. Mede’s Exposition of the Four First Vials (1720), p. 126 [cites More’s Paralimpom. Prophet., 203 and 211]
Continental European reception
Of the five key figures represented in this Sourcebook, Henry More had by far the most substantial international reputation in the later seventeenth century. The following list provides some sources for scholars seeking to investigate the extent to which he was cited in European philosophical and theological controversy between 1670 and 1700.
Samuel Andreae, Examen Generale Cabbalae Philosophicae D. Henrici Mori (Herborn, 1670)
Christoph Wittich, Theologia pacifica, 2nd edition (Leiden, 1675)
René Rapin, Reflexions sur la philosophie ancienne et moderne (Paris, 1676)
Johann Christoph Sturm, Collegium experimentale (Nuremberg, 1676-85)
Martin von Kempen, Charismatum sacrorum trias, sive bibliotheca Anglorum theologica (Konigsberg, 1677)
Thomas Brown, Pseudodoxia epidemica (Frankfurt and Leipzig, 1680)
Antoine le Grand, Institutio philosophiae (Nuremberg, 1683)
Gottfried Wilhelhm Leibniz, Acta eruditorum (Lipsius, 1683)
Samuel Andreae, Epistola apologetica, ad virum eruditissimum & celeberrimum Henricum Morum (Marburg, 1684)
Pierre Bayle, Nouvelles de la republique des lettres (Amsterdam, 1684)
Pierre Poiret, Cogitationum rationalium (Amsterdam, 1685)
Johann Christoph Sturm, Ad virum celeberrimum Henricum Morum cantabrigiensem epistola (Nuremberg, 1685)
Gerard de Vries, Exercitationes rationales (Utrecht, 1685)
Johann Heinrich Heidegger, In Divi Johannis Theologi Apocalypseos Prophetiam de Babylone Magna Diatribae (Leiden, 1687)
Journal des scavans (Amsterdam, 1687)
Hieronymous Kromayer/August Pfeiffer, Theologia positivo-polemica (Frankfurt and Lipsius, 1687)
[Henry More], Korte en Bondige ([n. pl.], 1687)
Pierre Poiret, L’oeconomie du retabilissement (Amsterdam, 1687)
Johannes Schotanus, Exegesis in Primam & Secundam Meditationem R. Cartesii (Franeker, 1687)
Drama dithyrambicum (Halle, 1688)
Jean le Clerc, Bibliotheque universelle et historique (Amsterdam, 1688)
Exercitatio theoricorum Copernico-coelestium mathematico-physico-theologica (Philadelphia, 1689)
Jean le Clerc, Bibliotheque universelle et historique (Amsterdam, 1689)
Christoph Wittich, Theologia pacifica defensa (Amsterdam, 1689)
Pierre Daniel Huet, Censura philosophiae Cartesianae (Frankfurt and Lipsius, 1690)
Thomas Ittig, De haeresiarchis (Lipsius, 1690)
Johann Eberhard Schweling, Exercitationes cathedrariae (Bremen, 1690)
Johann Philipp Slevogt/Jo Karl Baeyerlein, De officiis (Jena, 1690)
Johann Georg Lippold/Johann Franz Buddeus et al., Theion Rhethorikon (Jena, 1691)
Johann Friedrich Mayer, Abgenothigte Schutz-schrifft ([Hamburg, 1691?])
Johann Adam Scherzer, Systema theologiae (Lipsius and Frankfurt, 1691)
Caspar Loescher/Johann Heinrich Nothwanger, Glorioso animarum coelo (Wittenberg, 1692)
Jacobus Koelman, Wederlegging … Duyvel van Tedworth … Henricus Morus (Amsterdam, 1692)
Magnus Daniel Omeis/Johannes Julius Koerner, Dissertatio moralis generalior de affectuum moderamine quam Deo adjuvante (Altdorf, 1692)
Magnus Daniel Omeis, Ethica Pythagorica cui accessit aureum carmen commentario ethico illustratum & ars regendorum affectuum (Altdorf, 1693)
Henri de Lelevel, La vraye et la fausse metaphysique (Rotterdam, 1694)
Carlo Giuseppe Imbonati, Bibliotheca Latino-Hebraica (Rome, 1694)
Mathias Tanner, Apostolorum imitatrix (Prague, 1694)
Wilhelm Henrich Cramer, Tractatus et discursus solennis (Marburg, 1695)
Romanus Teller, De existimatione philosophorum gentilium, inprimis Aristotelis Stagoritae apud Christianos (Lipsius, 1695)
Arnold Wesenfeld, Georgica animi et vitae, seu pathologia practica (Frankfurt, 1696)
Acta eruditorum (Lipsius, 1697)
Catalogus librorum (Lipsius, 1697)
Pierre Bayle, Dictionaire historique et critique (Rotterdam, 1697)
Johann Christoph Sturm, Physica electiva sive hypothetica (Nuremberg, 1697)
Valentin Ernst Loescher/Johann Christian Weidner, Historiam enthusiasmi philosophici, praesertim Platonici (Wittenberg, 1698)
Georg Albrecht Hamberger/Andreas Seidel, Hydraulicam (Jena, 1698)
Johann Christoph Sturm, Philosophia eclectica (Frankfurt and Lipsius, 1698)
Johann Georg Wachter, Der Spinozismus (Amsterdam, 1699)
Georg Pasch, De novis inventis, 2nd edition (Lipsius, 1700)
Johann Philipp Palthen/Peter Corswant, Dissertatio de demonstratione morali (Greifswald, 1700)
Cite as: The Reception of Henry More (1640-1720), https://www.cambridge-platonism.divinity.cam.ac.uk/view/texts/normalised/about-the-cambridge-platonists/reception/more-henry, accessed 2024-04-26.