he already testifies before the angels, preparing good proofs for himself at the great tribunal.
30. And not only Paul, but generally all those to whom is committed any ministry of the word, never cease from testifying, but call heaven and earth to witness on the ground that now every deed that is done is done within them, and that in the examination of all the actions of life they will be present with the judged. So it is said, "He shall call to the heavens above and to earth, that he may judge his people." And so Moses when about to deliver his oracles to the people says, "I call heaven and earth to witness this day;" and again in his song he says, "Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth;" and Isaiah, "Hear, O heavens, and give ear, O earth;" and Jeremiah describes astonishment in heaven at the tidings of the unholy deeds of the people: "The heaven was astonished at this, and was horribly afraid, because my people committed two evils." And so the apostle, knowing the angels to be set over men as tutors and guardians, calls them to witness. Moreover, Joshua, the son of Nun, even set up a stone as witness of his words (already a heap somewhere had been called a witness by Jacob), for he says, "Behold this stone shall be a witness unto you this day to the end of days, when ye lie to the Lord our God," perhaps believing that by God's power even the stones would speak to the conviction of the transgressors; or, if not, that at least each man's conscience would be wounded by the force of the reminder. In this manner they who have been entrusted with the stewardship of souls provide witnesses, whatever they may be, so as to produce them at some future day. But the Spirit is ranked together with God, not on account of the emergency of the moment, but on account of the natural fellowship; is not dragged in by us, but invited by the Lord.
CHAPTER 14 Objection that some were baptized unto Moses and believed in him, and an answer to it; with remarks upon types.
31. But even if some are baptized unto the Spirit, it is not, it is urged, on this account right for the Spirit to be ranked with God. Some "were baptized unto Moses in the cloud and in the sea." And it is admitted that faith even before now has been put in men; for "The people believed God and his servant Moses." Why then, it is asked, do we, on account of faith and of baptism, exalt and magnify the Holy Spirit so far above creation, when there is evidence that the same things have before now been said of men? What, then, shall we reply? Our answer is that the faith in the Spirit is the same as the faith in the Father and the Son; and in like manner, too, the baptism. But the faith in Moses and in the cloud is, as it were, in a shadow and type. The nature of the divine is very frequently represented by the rough and shadowy outlines of the types; but because divine things are prefigured by small and human things, it is obvious that we must not therefore conclude the divine nature to be small. The type is an exhibition of things expected, and gives an imitative anticipation of the future. So Adam was a type of "Him that was to come." Typically, "That rock was Christ;" and the water a type of the living power of the word; as He says, "If any man thirst, let him come unto me and drink." The manna is a type of the living bread that came down from heaven; and the serpent on the standard, of the passion of salvation accomplished by means of the cross, wherefore they who even looked thereon were preserved. So in like manner, the history of the exodus of Israel is recorded to shew forth those who are being saved through baptism. For the firstborn of the Israelites were preserved, like the bodies of the baptized, by the giving of grace to them that were marked with blood. For the blood of the sheep is a type of the blood of Christ; and the firstborn, a type of the first-formed. And inasmuch as the first-formed of necessity exists in us, and, in sequence of succession, is transmitted till the end, it follows that "in Adam" we "all die," and that "death reigned" until the fulfilling of the law and the coming of Christ. And the firstborn were preserved by God from being touched by the destroyer, to show that we who were made alive in Christ no longer die in Adam. The sea and the cloud for the time being led on through amazement to faith, but for the time to come they typically prefigured the grace to be. "Who is wise and he shall understand these things?" — how the sea is typically a baptism bringing about the departure of Pharaoh, in like manner as this washing causes the departure of the tyranny of the devil. The sea slew the enemy in itself: and in baptism too dies our enmity towards God. From the sea the people came out unharmed: we too, as it were, alive from the dead, step up from the water "saved" by the "grace" of Him who called us. And the cloud is a shadow of the gift of the Spirit, who cools the flame of our passions by the "mortification" of our "members."
32. What then? Because they were typically baptized unto Moses, is the grace of baptism therefore small? Were it so, and if we were in each ease to prejudice the dignity of our privileges by comparing them with their types, not even one of these privileges could be reckoned great; then not the love of God, who gave His only begotten Son for our sins, would be great and extraordinary, because Abraham did not spare his own son; then even the passion of the Lord would not be glorious, because a sheep typified the offering instead of Isaac; then the descent into hell was not fearful, because Jonah had previously typified the death in three days and three nights. The same prejudicial comparison is made also in the case of baptism by all who judge of the reality by the shadow, and, comparing the typified with the type, attempt by means of Moses and the sea to disparage at once the whole dispensation of the Gospel. What remission of sins, what renewal of life, is there in the sea? What spiritual gift is there through Moses? What dying of sins is there? Those men did not die with Christ; wherefore they were not raised with Him. They did not "bear the image of the heavenly;" they did "bear about in the body the dying of Jesus;" they did not "put off the old man;" they did not "put on the new man which is renewed in knowledge after the image of Him which created him." Why then do you compare baptisms which have only the name in common, while the distinction between the things themselves is as great as might be that of dream and reality, that of shadow and figures with substantial existence?
33. But belief in Moses not only does not show our belief in the Spirit to be worthless, but, if we adopt our opponents' line of argument, it rather weakens our confession in the God of the universe. "The people," it is written, "believed the Lord and his servant Moses." Moses then is joined with God, not with the Spirit; and he was a type not of the Spirit, but of Christ. For at that time in the ministry of the law, he by means of himself typified "the Mediator between God and men." Moses, when mediating for the people in things pertaining to God, was not a minister of the Spirit; for the law was given, "ordained by angels in the hand of a mediator," namely Moses, in accordance with the summons of the people, "Speak thou with us,...but let not God speak with us." Thus faith in Moses is referred to the Lord, the Mediator between God and men, who said, "Had ye believed Moses, ye would have believed me." Is then our faith in the Lord a trifle, because it was signified beforehand through Moses? So then, even if men were baptized unto Moses, it does not follow that the grace given of the Spirit in baptism is small. I may point out, too, that it is usual in Scripture to say Moses and the law, as in the passage, "They have Moses and the prophets." When therefore it is meant to speak of the baptism of the law, the words are, "They were baptized unto Moses." Why then do these calumniators of the truth, by means of the shadow and the types, endeavor to bring contempt and ridicule on the "rejoicing" of our "hope," and the rich gift of our God and Savior, who through regeneration renews our youth like the eagle's? Surely it is altogether childish, and like a babe who must needs be fed on milk, to be ignorant of the great mystery of our salvation; inasmuch as, in accordance with the gradual progress of our education, while being brought to perfection in our training for godliness, we were first taught elementary and easier lessons, suited to our intelligence, while the Dispenser of our lots was ever leading us up, by gradually accustoming us, like eyes brought up in the dark, to the great light of truth. For He spares our weakness, and in the depth of the riches of His wisdom, and the inscrutable judgments of His intelligence, used this gentle treatment, fitted for our needs, gradually accustoming us to see first the shadows of objects, and to look at the sun in water, to save us from dashing against the spectacle of pure unadulterated light, and being blinded. Just so the Law, having a shadow of things to come, and the typical teaching of the prophets, which is a dark utterance of the truth, have been devised means to train the eyes of the heart, in that hence the transition to the wisdom hidden in mystery will be made easy. Enough so far concerning types; nor indeed would it be possible to linger longer on this topic, or the incidental discussion would become many times bulkier than the main argument.
CHAPTER 15 Reply to the suggested objection that we are baptized "into water." Also concerning baptism.
34. What more? Verily, our opponents are well equipped with arguments. We are baptized, they urge, into water, and of course we shall not honor the water above all creation, or give it a share of the honor of the Father and of the Son. The arguments of these men are such as might be expected from angry disputants, leaving no means untried in their attack on him who has offended them, because their reason is clouded over by their feelings. We will not, however, shrink from the discussion even of these points. If we do not teach the ignorant, at least we shall not turn away before evil doers. But let us for a moment retrace our steps.
35. The dispensation of our God and Savior concerning man is a recall from the fall and a return from the alienation caused by disobedience to close communion with God. This is the mason for the sojourn of Christ in the flesh, the pattern life described in the Gospels, the sufferings, the cross, the tomb, the resurrection; so that the man who is being saved through imitation of Christ receives that old adoption. For perfection of life the imitation of Christ is necessary, not only in the example of gentleness, lowliness, and long suffering set us in His life, but also of His actual death. So Paul, the imitator of Christ, says, "being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." How then are we made in the likeness of His death? In that we were buried with Him by baptism. What then is the manner of the burial? And what is the advantage resulting from the imitation? First of all, it is necessary that the continuity of the old life be cut. And this is impossible less a man be born again, according to the Lord's word; for the regeneration, as indeed the name shews, is a beginning of a second life. So before beginning the second, it is necessary to put an end to the first. For just as in the case of runners who turn and take the second course, a kind of halt and pause intervenes between the movements in the opposite direction, so also in making a change in lives it seemed necessary for death to come as mediator between the two, ending all that goes before, and beginning all that comes after. How then do we achieve the descent into hell? By imitating, through baptism, the burial of Christ. For the bodies of the baptized are, as it were, buried in the water. Baptism then symbolically signifies the putting off of the works of the flesh; as the apostle says, ye were "circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism." And there is, as it were, a cleansing of the soul from the filth that has grown on it from the carnal mind, as it is written, "Thou shalt wash me, and I shall be whiter than snow." On this account we do not, as is the fashion of the Jews, wash ourselves at each defilement, but own the baptism of salvation to be one. For there the death on behalf of the world is one, and one the resurrection of the dead, whereof baptism is a type. For this cause the Lord, who is the Dispenser of our life, gave us the covenant of baptism, containing a type of life and death, for the water fulfills the image of death, and the Spirit gives us the earnest of life. Hence it follows that the answer to our question why the water was associated with the Spirit is clear: the reason is because in baptism two ends were proposed; on the one hand, the destroying of the body of sin, that it may never bear fruit unto death; on the other hand, our living unto the Spirit, and having our fruit in holiness; the water receiving the body as in a tomb figures death, while the Spirit pours in the quickening power, renewing our souls from the deadness of sin unto their original life. This then is what it is to be born again of water and of the Spirit, the being made dead being effected in the water, while our life is wrought in us through the Spirit. In three immersions, then, and with three invocations, the great mystery of baptism is performed, to the end that the type of death may be fully figured, and that by the tradition of the divine knowledge the baptized may have their souls enlightened. It follows that if there is any grace in the water, it is not of the nature of the water, but of the presence of the Spirit. For baptism is "not the putting away of the filth of the flesh, but the answer of a good conscience towards God." So in training us for the life that follows on the resurrection the Lord sets out all the manner of life required by the Gospel, laying down for us the law of gentleness, of endurance of wrong, of freedom from the defilement that comes of the love of pleasure, and from covetousness, to the end that we may of set purpose win beforehand and achieve all that the life to come of its inherent nature possesses. If therefore any one in attempting a definition were to describe the gospel as a forecast of the life that follows on the resurrection, he would not seem to me to go beyond what is meet and right. Let us now return to our main topic.
36. Through the Holy Spirit comes our restoration to paradise, our ascension into the kingdom of heaven, our return to the adoption of sons, our liberty to call God our Father, our being made partakers of the grace of Christ, our being called children of light, our sharing in eternal glory, and, in a word, our being brought into a state of all "fullness of blessing," both in this world and in the world to come, of all the good gifts that are in store for us, by promise hereof, through faith, beholding the reflection of their grace as though they were already present, we await the full enjoyment. If such is the earnest, what the perfection? If such the first fruits, what the complete fulfillment? Furthermore, from this too may be apprehended the difference between the grace that comes from the Spirit and the baptism by water: in that John indeed baptized with water, but our Lord Jesus Christ by the Holy Ghost. "I indeed," he says, "baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire." Here He calls the trial at the judgment the baptism of fire, as the apostle says, "The fire shall try every man's work, of what sort it is." And again, "The day shall declare it, because it shall be revealed by fire." And ere now there have been some who in their championship of true religion have undergone the death for Christ's sake, not in mere similitude, but in actual fact, and so have needed none of the outward signs of water for their salvation, because they were baptized in their own blood. Thus I write not to disparage the baptism by water, but to overthrow the arguments of those who exalt themselves against the Spirit; who confound things that are distinct from one another, and compare those which admit of no comparison.
CHAPTER 16 That the Holy Spirit is in every conception separable from the Father and the Son, alike in the creation of perceptible objects, in the dispensation of human affairs, and in the judgment to came.
37. Let us then revert to the point raised from the outset, that in all things the Holy Spirit is inseparable and wholly incapable of being parted from the Father and the Son. St. Paul, in the passage about the gift of tongues, writes to the Corinthians, "If ye all prophesy and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of the heart made manifest; and so falling down on his face he will worship God and report that God is in you of a truth." If then God is known to be in the prophets by the prophesying that is acting according to the distribution of the gifts of the Spirit, let our adversaries consider what kind of place they will attribute to the Holy Spirit. Let them say whether it is more proper to rank Him with God or to thrust Him forth to the place of the creature. Peter's words to Sapphira, "How is it that ye have agreed together to tempt the Spirit of the Lord? Ye have not lied unto men, but unto God," show that sins against the Holy Spirit and against God are the same; and thus you might learn that in every operation the Spirit is closely conjoined with, and inseparable from, the Father and the Son. God works the differences of operations, and the Lord the diversities of administrations, but all the while the Holy Spirit is present too of His own will, dispensing distribution of the gifts according to each recipient's worth. For, it is said, "there are diversities of gifts, but the same Spirit; and differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all." "But all these," it is said, "worketh that one and the self-same Spirit, dividing to every man severally as He will." It must not however be supposed because in this passage the apostle names in the first place the Spirit, in the second the Son, and in the third God the Father, that therefore their rank is reversed. The apostle has only started in accordance with our habits of thought; for when we receive gifts, the first that occurs to us is the distributer, next we think of the sender, and then we lift our thoughts to the fountain and cause of the boons.
38. Moreover, from the things created at the beginning may be learnt the fellowship of the Spirit with the Father and the Son. The pure, intelligent, and supermundane powers are and are styled holy, because they have their holiness of the grace given by the Holy Spirit. Accordingly the mode of the creation of the heavenly powers is passed over in Silence, for the historian of the cosmogony has revealed to us only the creation of things perceptible by sense. But do thou, who hast power from the things that are seen to form an analogy of the unseen, glorify the Maker by whom all things were made, visible and invisible, principalities and powers, authorities, thrones, and dominions, and all other reasonable natures whom we cannot name. And in the creation bethink thee first, I pray thee, of the original cause of all things that are made, the Father; of the creative cause, the Son; of the perfecting cause, the Spirit; so that the ministering spirits subsist by the will of the Father, are brought into being by the operation of the Son, and perfected by the presence of the Spirit. Moreover, the perfection of angels is sanctification and continuance in it. And let no one imagine me either to affirm that there are three original hypostases or to allege the operation of the Son to be imperfect. For the first principle of existing things is One, creating through the Son and perfecting through the Spirit. The operation of the Father who worketh all in all is not imperfect, neither is the creating work of the Son incomplete if not perfected by the Spirit. The Father, who creates by His sole will, could not stand in any need of the Son, but nevertheless He wills through the Son; nor could the Son, who works according to the likeness of the Father, need co-operation, but the Son too wills to make perfect through the Spirit. "For by the word of the Lord were the heavens made, and all the host of them by the breath [the Spirit] of His mouth." The Word then is not a mere significant impression on the air, borne by the organs of speech; nor is the Spirit of His mouth a vapor, emitted by the organs of respiration; but the Word is He who "was with God in the beginning" and "was God," and the Spirit of the mouth of God is "the Spirit of truth which proceedeth from the Father." You are therefore to perceive three, the Lord who gives the order, the Word who creates, and the Spirit who confirms. And what other thing could confirmation be than the perfecting according to holiness? This perfecting expresses the confirmation's firmness, unchangeableness, and fixity in good. But there is no sanctification without the Spirit. The powers of the heavens are not holy by nature; were it so there would in this respect be no difference between them and the Holy Spirit. It is in proportion to their relative excellence that they have their need of holiness from the Spirit. The branding-iron is conceived of together with the fire; and yet the material and the fire are distinct. Thus too in the case of the heavenly powers; their substance is, peradventure, an aerial spirit, or an immaterial fire, as it is written, "Who maketh his angels spirits and his ministers a flame of fire;" wherefore they exist in space and become visible, and appear in their proper bodily form to them that are worthy. But their sanctification, being external to their substance, superinduces their perfection through the communion of the Spirit. They keep their rank by their abiding in the good and true, and while they retain their freedom of will, never fall away from their patient attendance on Him who is truly good. It results that, if by your argument you do away with the Spirit, the hosts of the angels are disbanded, the dominions of archangels are destroyed, all is thrown into confusion, and their life loses law, order, and distinctness. For how are angels to cry "Glory to God in the highest" without being empowered by the Spirit? For "No man can say that Jesus is the Lord but by the Holy Ghost, and no man speaking by the Spirit of God calleth Jesus accursed;" as might be said by wicked and hostile spirits, whose fall establishes our statement of the freedom of the will of the invisible powers; being, as they are, in a condition of equipoise between virtue and vice, and on this account needing the succor of the Spirit. I indeed maintain that even Gabriel in no other way foretells events to come than by the foreknowledge of the Spirit, by reason of the fact that one of the boons distributed by the Spirit is prophecy. And whence did he who was ordained to announce the mysteries of the vision to the Man of Desires derive the wisdom whereby he was enabled to teach hidden things, if not from the Holy Spirit? The revelation of mysteries is indeed the peculiar function of the Spirit, as it is written, "God hath revealed them unto us by His Spirit." And how could "thrones, dominions, principalities and powers" live their blessed life, did they not "behold the face of the Father which is in heaven"? But to behold it is impossible without the Spirit! Just as at night, if you withdraw the light from the house, the eyes fall blind and their faculties become inactive, and the worth of objects