Nicene and Post-Nicene Fathers, Ser. II, Vol. III:
Life and Works of Rufinus with Jerome's Apology Against Rufinus.: The commentary on the Ephesians, selected by Jerome, is his condemnation.

33. These are the things which we learn from the Commentaries to which you direct us. These are the rules for the confusion 2879 of our faith which you teach us. You wish us to condemn in others what you teach yourself in private. For, of course, if you are now that ‘other’ who do not admit the doctrine which holds that our souls existed in heaven before they were joined to bodies, you are undoubtedly the man who not only promise pardon to the devil and his angels and all unbelievers but also undertake that they shall be endowed with rewards of the second order. But if you deny this second doctrine, you must be the author of that which we first discussed. And I wonder that those able and learned men who read these writings of his about which he now writes in commendation, should laugh at me because he calls me a mole, and should not feel that he is all the while thinking of them much more as moles, for not seeing that the things I have pointed out are imbedded in his books. For, if he thought that they could understand as well as read, he would never have requested them to get a copy of those books with a view to the condemnation of the very things which their master there teaches; for these very things which he urges us to condemn are most plainly and manifestly contained in them. I have shewn, at all events, that he himself in these chosen Commentaries of his asserts the doctrines which he desires to have condemned in another man’s books, namely, that souls existed in heaven before they were born in bodies in this world, and that all sinners and unbelievers, together with the devil and his angels, will, at the time when every knee shall bow to Jesus of things heavenly and things earthly and things infernal, not only receive pardon, but also be summoned to receive the second order of rewards.

Footnotes

Regulas confusionis fidei. Another reading is Confessionis. But probably Rufinus meant to give point to his expression by substituting for the well known words “Rule of faith” “Rule of confusion of faith.”