 In more recent scholarship More has been seen as a significant influence upon Isaac Newton, particularly his ideas on absolute space, and this, together with his role in introducing Cartesianism into England, has assured his continual inclusion in histories of science of the period. Newton certainly knew More personally in Cambridge, and owned and read a significant number of More’s books. A manuscript copy of the correspondence between More and Descartes, compiled before Clerselier’s edition of Descartes’s correspondence (1657), has recently been found among Newton’s personal papers (Hutton 2020). They also shared a profound interest in the interpretation of the prophetic scriptures (Hutton 1994). It seems undeniable that Newton read and was influenced by More’s views on space and time, as presented in the Enchiridion metaphysicum (Koyré 1957, Grant 1981, Hall 1990). Like More, Newton also believed that for something to exist it must exist in space, and he identified the immensity of infinite space with the extension of God (Grant 1981). Similarly, in the “General Scholium”, which he added to the second edition of his Principia mathematica (1713), Newton wrote that God “by existing always and everywhere he constitutes duration and space, eternity, and infinity” (Newton 1999, 941; Hall 1990, Henry 1993). It seems certain that Newton took some salient ideas from More, but he was by no means a complete disciple. It is highly unlikely that Newton would have admired More’s natural philosophy, and certainly, like Boyle, Hooke, and other natural philosophers, he rejected More’s Spirit of Nature. Nor did they share similar religious views. Newton disagreed with More’s interpretation of the Book of Daniel and the Revelation, and Newton was very much a voluntarist in his theology and so would have been opposed to More’s necessitarianism (Henry 1990). Even so, the similarities between their views of space and time, and their relationship to God, guarantees More’s place in the history of science. Moreover, More’s position in the history of philosophy, and in the history of relations between science and religion, is secure.