 More underpins these a priori arguments for the existence of spirit, with a wide range of a posteriori arguments, taken from observed phenomena of nature to demonstrate the actions of spirit. Through this excursus into observational method he accumulated a wide variety of data ranging from experiments conducted by Robert Boyle and members of the Royal Society, to supernatural effects including cases of witchcraft and demons. He was censured by Boyle for misappropriating his experiments to endorse his hypothesis of the Spirit of Nature. Although his belief in evil spirits appears inconsistent with his otherwise rational philosophy, it should be remembered that belief in witchcraft was (a) not unusual in his time, and (b) was entirely consistent with the theory of spirit according to which to deny the existence of spirits good or evil, leads, logically to the denial of the existence of God. As he put it, alluding to James I’s defence of episcopacy, “That saying is no less true in Politicks ‘No Bishop, no King,’ than this in Metaphysicks, ‘No Spirit, no God’ ” (More, 1662, Antidote, p. 142). His most well-known fellow-believer was Royal Society member, Joseph Glanvill (1636–1680), whose Sadducismus triumphatus, More edited.