Reason, 1659; dedicated to Viscount Conway. An Explanation of the Grand Mystery of Godliness; or a True and Faithful Representation of the Everlasting Gospel of our Lord and Saviour Jesus Christ, 1660. A Modest Enquiry into the Mystery of Iniquity, and an Apologie, 1664. Enchiridion Ethicum, praecipua Moralis Philosophiae Rudimenta complectens, illustrate ut plurimum Veterum Monuments, et ad Probitatem Vitae perpetuo accommodate, 1667, 1668, 1669, 1695, 1696, and 1711. Divine Dialogues, containing sundry Disquisitions and Instructions concerning the Attributes of God and His Providence in the World, 1668. The most authentic edition appeared in 1713. An Exposition of the Seven Epistles to the Seven Churches; Together with a Brief Discourse of Idolatry, with application to the Church of Rome. The title of the latter in the volume itself is An Antidote against Idolatry, and it elicited from More in reply to attacks A brief Reply to a late Answer to Dr. Henry More his antidote against Idolatry, 1672, and An Appendix to the late Antidote against Idolatry, 1673. Enchiridion Metaphysicum: sive, de rebus incorporeis succincta et luculenta dissertatio; pars prima, 1671, an attack on Cartesian philosophy, which he had in earlier life admired. Remarks upon two late ingenious Discourses [by Matthew Hale]; the one, an Essay, touching the Gravitation and non-Gravitation of Fluid Bodies; the other, touching the Torricellian Experiment, so far forth as they may concern any passages in his "Enchiridion Metaphysicum," 1676. Apocalypsis Apocalypseos; or the Revelation of St. John the Divine unveiled: an exposition from chapter to chapter and from verse to verse of the whole Book of the Apocalypse, 1680. A Plain and continued Exposition of the several Prophecies or Divine Visions of the Prophet Daniel, which have or may concern the People of God, whether Jew or Christian, 1681. A Brief Discourse of the Real Presence of the Body and Blood of Christ in the Celebration of the Holy Eucharist; wherein the Witty Artifices of the Bishop of Meaux [Bossuet] and of Monsieur Maimbourg are obviated, whereby they would draw in the Protestants to imbrace the doctrine of Transubstantiation, 1681. More is also believed to have written Philosophiae Teutonicae Censura, 1670, a criticism of the theosophy of Jacob Boehme; and to have edited Joseph Glanvill's Saducismus Triumphatus, 1681. He certainly contributed largely to the volume, and also wrote many of the annotations to Glanvill's Lux Orientalis, 1682. More agreed with Glanvill on belief in witchcraft