 If nothing else, the fact that two such close admirers of More as John Finch and Anne Conway both came to reject his philosophy shows not only that his philosophy was not as cogent and compelling as he thought, but also that his attempt to use philosophy in the service of religion was increasingly seen (as it was by Joseph Beaumont, Samuel Parker, John Beale, Robert Boyle, and others) as not only unconvincing, but even subversive of sound religion. Indeed it has recently been suggested (Leech 2013) that More’s determined efforts to provide a supposedly unassailable philosophical theology unintentionally contributed to disaffection with religion, and the rise of secularism and even atheism. If More’s vigorously proposed philosophical theology, with its claims about souls, spirits, space, and so forth, could be equally vigorously denied by his fellow religionists, the contemporary onlooker could hardly be blamed for developing a sceptical response to religion in general. The inability of religious believers to agree among themselves as to what is the “true” religion has been seen as a major factor in the rise of secularism, and has been dubbed “theological fratricide”. Ironically, it was the passion and persistence with which More promoted his own version of philosophical theology which led to him being a prominent (though unwitting) participant in that “fratricide” (Leech 2013, 8, 233).