XXXI.  What say you?  Shall we pause here, after discussing nothing further than matter and visible things, or, since the Word knows the Tabernacle of Moses to be a figure of the whole creation—I mean the entire system of things visible and invisible—shall we pass the first veil, and stepping beyond the realm of sense, shall we look into the Holy Place, the Intellectual and Celestial creation?  But not even this can we see in an incorporeal way, though it is incorporeal, since it is called—or is—Fire and Spirit.  For He is said to make His Angels spirits, and His Ministers a flame of fire Ps. civ. 4.…though perhaps this “making” means preserving by that Word by which they came into existence.  The Angel then is called spirit and fire; Spirit, as being a creature of the intellectual sphere; Fire, as being of a purifying nature; for I know that the same names belong to the First Nature.  But, relatively to us at least, we must reckon the Angelic Nature incorporeal, or at any rate as nearly so as possible.  Do you see how we get dizzy over this subject, and cannot advance to any point, unless it be as far as this, that we know there are Angels and Archangels, Thrones, Dominions, Princedoms, Powers, Splendours, Ascents, Intelligent Powers or Intelligencies, pure natures and unalloyed, immovable to evil, or scarcely movable; ever circling in chorus round the First Cause (or how should we sing their praises?) illuminated thence with the purest Illumination, or one in one degree and one in another, proportionally to their nature and rank…so conformed to beauty and moulded that they become secondary Lights, and can enlighten others by the overflowings and largesses of the First Light?  Ministrants of God’s Will, strong with both inborn and imparted strength, traversing all space, readily present to all at any place through their zeal for ministry and the agility of their nature…different individuals of them embracing different parts of the world, or appointed over different districts of the Universe, as He knoweth who ordered and distributed it all.  Combining all things in one, solely with a view to the consent of the Creator of all things; Hymners of the Majesty of the Godhead, eternally contemplating the Eternal Glory, not that God may thereby gain an increase of glory, for nothing can be added to that which is full—to Him, who supplies good to all outside Himself but that there may never be a cessation of blessings to these first natures after God.  If we have told these things as they deserve, it is by the grace of the Trinity, and of the one Godhead in Three Persons; but if less perfectly than we have desired, yet even so our discourse has gained its purpose.  For this is what we were labouring to shew, that even the secondary natures surpass the power of our intellect; much more then the First and (for I fear to say merely That which is above all), the only Nature.