Henry More died the year before King William's accession. But his opinions were, no doubt, shared by some of the best and most cultivated men in the English Church during the opening years of the eighteenth century. After a time his writings lost their earlier popularity. Wesley, to his credit, recommended them in 1756 to the use of his brother clergymen.[474] As a rule, they appear at that time to have been but little read; their spiritual tone is pitched in too high a key for the prevalent religious taste of the period which had then set in. Some years had to pass before the rise of a generation more prepared to draw refreshment from the imaginative and somewhat mystical beauties of his style and sentiment.[475] When once the genius of Locke was in the ascendant, more spiritual forms of philosophy fell into disrepute. Descartes, Malebranche, Leibnitz were considered almost obsolete; More and Cudworth were out of favour: and there was but scanty tolerance for any writer who could possibly incur the charge of transcendentalism or mysticism. It is not that Cartesian or Platonic, or even mystic opinions, are irreconcileable with Locke's philosophy. When he spoke of sensation and reflection as the original sources of all knowledge, there was ample room for innate ideas, and for intuitive perceptions, under the shelter of terms so indefinite. Moreover, the ambiguities of expression and apparent inconsistencies of thought, which stand out in marked contrast to the force and lucidity of his style, are by no means owing only to his use of popular language, and his studied avoidance of all that might seem to savour of the schools. His devout spirit rebelled against the carefully defined limits which his logical intellect would have imposed upon it. He could not altogether avoid applying his system to the absorbing subjects of theology, but he did so with some unwillingness and with much reserve. Revelation, once acknowledged as such, was always sacred ground to him; and though he often appears to reduce all evidence to the external witness of the senses, there is something essentially opposed to materialistic notions, in his feeling that there is that which we do not know simply by reason of our want of a new and different sense, by which, if we had it, we might know our souls as we know a triangle.[476] Locke would have heartily disowned the conclusions of many who professed themselves his true disciples, and of many others whose whole minds had been trained and formed under the influences of his teaching, and who insisted that they were but following up his arguments to their legitimate consequences.[477] The general system was the same; but there was nothing in common between the theology of Locke and Toland's repudiation of whatever in religion transcended human reason, or Bolingbroke's doubts as to the immortality of the soul, or the pronounced materialism of Hartley and Condillac, or the blank negative results at which Hume arrived.