To avoid clashing, More brought out his book, the Enchiridion ethicum, in Latin; Cudworth's never appeared.
Much of Cudworth's work still remains in manuscript; A Treatise concerning eternal and immutable Morality was published in 1731; and A Treatise of Freewill, edited by John Allen, in 1838; both are connected with the design of his magnum opus, the Intellectual System.
In dealing with atheism Cudworth's method is to marshal the atheistic arguments elaborately, so elaborately that Dryden remarked "he has raised such objections against the being of a God and Providence that many think he has not answered them"; then in his last chapter, which by itself is as long as an ordinary treatise, he confutes them with all the reasons that his reading could supply.
Cudworth's ideas, like Plato's, have "a constant and never-failing entity of their own," such as we see in geometrical figures; but, unlike Plato's, they exist in the mind of God, whence they are communicated to finite understandings.
Scott's Introduction to Cudworth's "Treatise," and J.
It seems certain that these conclusions were independent of Berkeley and Malebranche, and were not drawn from Arthur Collier's Clavis universalis (1713), with which they have much in common, but were suggested, in part at least, by Locke's doctrine of ideas, Newton's theory of colours, and Cudworth's Platonism, with all of which Edwards was early familiar.
Their chief contributions to thought were Cudworth's theory of the "plastic nature" of God, More's elaborate mysticism, Norris's appreciation of Malebranche, Glanvill's conception of scepticism as an aid to Faith, and, in a less degree, the harmony of Faith and Reason elaborated by Culverwel.