9. We shall inquire, however, whether the thing which Greek philosophers call ἀσώματον, or “incorporeal,” is found in holy Scripture under another name. For it is also to be a subject of investigation how God Himself is to be understood,—whether as corporeal, and formed according to some shape, or of a different nature from bodies,—a point which is not clearly indicated in our teaching. And the same inquiries have to be made regarding Christ and the Holy Spirit, as well as respecting every soul, and everything possessed of a rational nature. 10. This also is a part of the teaching of the church, that there are certain angels of God, and certain good influences, which are His servants in accomplishing the salvation of men. When these, however, were created, or of what nature they are, or how they exist, is not clearly stated. Regarding the sun, moon, and stars, whether they are living beings or without life, there is no distinct deliverance. Every one, therefore, must make use of elements and foundations of this sort, according to the precept, “Enlighten yourselves with the light of knowledge,”[18] if he would desire to form a connected series and body of truths agreeably to the reason of all these things, that by clear and necessary statements he may ascertain the truth regarding each individual topic, and form, as we have said, one body of doctrine, by means of illustrations and arguments,—either those which he has discovered in holy Scripture, or which he has deduced by closely tracing out the consequences and following a correct method. Footnote 3: John xiv. 6. Footnote 4: Heb. xi. 24-26. Footnote 5: 2 Cor. xiii. 3. Footnote 6: Dominationes. Footnote 7: Virtutes. Footnote 8: Species. Footnote 9: John i. 3. Footnote 10: Innatus. The words which Rufinus has rendered “natus an innatus” are rendered by Jerome in his Epistle to Avitus (94 _alias_ 59), “factus an infectus.” Criticising the errors in the first book of the _Principles_, he says: “Origen declares the Holy Spirit to be third in dignity and honour after the Father and the Son; and although professing ignorance whether he were created or not (factus an infectus), he indicated afterwards his opinion regarding him, maintaining that nothing was uncreated except God the Father.” Jerome, no doubt, read γενητὸς ἢ ἀγένητος, and Rufinus γεννητὸς ἢ ἀγέννητος.—R. Footnote 11: Substantia. Footnote 12: 1 Cor. xv. 42. Footnote 13: Virtutes. Footnote 14: Sacramentorum. Footnote 15: