 Unfortunately, but perhaps predictably, More’s stratagem did not win over all his readers. For one thing, there were too many people at Cambridge who had a vested interest in bringing him down (as a leading Latitudinarian), and for another, More, typically, could not prevent himself from introducing more theological niceties into his discussion than were compatible with his irenic purposes. In particular, while discussing the dual nature of Christ, as both human and divine, More could not forebear from bringing in the doctrine of the pre-existence of souls, and suggested that Christ’s human soul had been in perpetual union with the Father for all eternity (and was in this respect uniquely different from other human souls). More also went on to use his own theory of the three “vehicles” of the soul, aetherial, aerial, and terrestrial (which he had introduced in Conjectura Cabbalistica and developed more fully in the Immortality of the Soul), as a way of persuading doubters of the reasonableness of accounts of Christ’s resurrection and ascension.