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.”  1  1 Cor. x. 2. And it is admitted that faith even before now has been put in men; for “The people believed God and his servant Moses.”  2  Ex. xiv. 31, lxx. 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  3  σκιαγραφία, or shade-painting, is illusory scene-painting. Plato (Crit. 107 c.) calls it “indistinct and deceptive.” cf. Ar. Eth. Nic. i. 3, 4, “παχυλῶς καὶ ἐν τύπῳ.” The τύπος gives the general design, not an exact anticipation. 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.”  4  Rom. v. 14. Typically, “That rock was Christ;”  5  1 Cor. x. 4. 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.”  6  John vii. 37. The manna is a type of the living bread that came down from heaven;  7  John vi. 49, 51. and the serpent on the standard,  8  σημεῖον, as in the LXX. cf. Numb. xxi. 9 and John iii. 14. 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,”  9  1 Cor. xv. 22. and that “death reigned”  10  Rom. v. 17. 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?”  11  Hos. xiv. 9. —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.  12  Eph. ii. 5. 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.”  13  Col. iii. 5.

[31] Ἀλλ' οὐδὲ εἰ βαπτιζόμεθα, φησίν, εἰς αὐτό, οὐδ' οὕτω δίκαιον μετὰ Θεοῦ τετάχθαι. Καὶ γὰρ «καὶ εἰς τὸν Μωϋσῆν τινες ἐβαπτίσθησαν, ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ». Ὁμοίως δὲ καὶ ἡ πίστις ὁμολογεῖται ἤδη καὶ εἰς ἀνθρώπους γεγενῆσθαι. «Ἐπίστευσε γὰρ ὁ λαὸς τῷ Θεῷ καὶ Μωϋσεῖ τῷ θεράποντι αὐτοῦ.» Τί οὖν, φησίν, ἐκ τῆς πίστεως καὶ τοῦ βαπτίσματος τὸ ἅγιον Πνεῦμα τοσοῦτον ἀνυψοῖς καὶ μεγαλύνεις ὑπὲρ τὴν κτίσιν, ὁπότε τὰ αὐτὰ καὶ ἀνθρώποις ἤδη προσμεμαρτύρηται; Τί οὖν ἐροῦμεν; Ὅτι εἰς μὲν τὸ Πνεῦμα ἡ πίστις, ὡς εἰς τὸν Πατέρα καὶ εἰς τὸν Υἱόν: ὁμοίως δὲ καὶ τὸ βάπτισμα. Ἡ δὲ εἰς τὸν Μωϋσῆν καὶ τὴν νεφέλην, ὡς εἰς σκιὰν καὶ τύπον. Οὐ δήπου δέ, ἐπειδὴ μικροῖς καὶ ἀνθρωπίνοις προδιαμορφοῦται τὰ θεῖα, μικρά τίς ἐστι καὶ ἡ τῶν θείων φύσις, ἣν ἡ τῶν τύπων σκιαγραφία πολλάκις προαπεσήμηνεν. Ἔστι γὰρ ὁ τύπος προσδοκωμένων δήλωσις διὰ μιμήσεως, ἐνδεικτικῶς τὸ μέλλον προϋποφαίνων. Ὡς ὁ Ἀδὰμ τύπος τοῦ μέλλοντος, καὶ ἡ πέτρα τυπικῶς ὁ Χριστός: καὶ τὸ τῆς πέτρας ὕδωρ, τῆς ζωτικῆς τοῦ Λόγου δυνάμεως. «Εἴ τις γάρ, φησί, διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω.» Καὶ τὸ μάννα τοῦ ζῶντος ἄρτου, τοῦ ἐκ τοῦ οὐρανοῦ καταβάντος: καὶ ὁ ἐπὶ σημείου κείμενος ὄφις, τοῦ σωτηρίου πάθους τοῦ διὰ τοῦ σταυροῦ τελεσθέντος: διὸ καὶ οἱ ἀποβλέποντες εἰς αὐτὸν διεσῴζοντο. Οὕτω δὴ καὶ τὰ περὶ τῆς ἐξαγωγῆς τοῦ Ἰσραὴλ εἰς ἔνδειξιν τῶν διὰ τοῦ βαπτίσματος σῳζομένων ἱστόρηται. Διεσώθη γὰρ τῶν Ἰσραηλιτῶν τὰ πρωτότοκα, ὡς καὶ τῶν βαπτιζομένων τὰ σώματα, διδομένης τῆς χάριτος τοῖς σημειωθεῖσιν ὑπὸ τοῦ αἵματος. Τὸ μὲν γὰρ αἷμα τοῦ προβάτου, τύπος τοῦ αἵματος τοῦ Χριστοῦ: τὰ δὲ πρωτότοκα, τύπος τοῦ πρωτοπλάστου: ὃς ἐπειδὴ ἀναγκαίως ἡμῖν ἐνυπάρχει τῇ ἀκολουθίᾳ τῆς διαδοχῆς μέχρι τέλους παραπεμπόμενος, διὰ τοῦτο ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκομεν, καὶ ἐβασίλευσεν ὁ θάνατος μέχρι τῆς τοῦ νόμου πληρώσεως καὶ τῆς τοῦ Χριστοῦ παρουσίας. Διετηρήθη δὲ ὑπὸ τοῦ Θεοῦ τὰ πρωτότοκα, τοῦ μὴ θίγειν τὸν ὀλοθρεύοντα, εἰς ἔνδειξιν τοῦ μηκέτι ἡμᾶς ἀποθνῄσκειν ἐν τῷ Ἀδάμ, τοὺς ζωοποιηθέντας ἐν τῷ Χριστῷ. Ἡ δὲ θάλασσα καὶ ἡ νεφέλη, πρὸς μὲν τὸ παρόν, εἰς πίστιν ἐνῆγε διὰ τῆς καταπλήξεως: πρὸς δὲ τὸ μέλλον, ὡς τύπος τὴν ἐσομένην χάριν προϋπεσήμαινε. «Τίς σοφός, καὶ συνήσει ταῦτα;» πῶς ἡ θάλασσα βάπτισμα τυπικῶς, χωρισμὸν ποιοῦσα τοῦ Φαραώ, ὡς καὶ τὸ λουτρὸν τοῦτο τῆς τυραννίδος τοῦ διαβόλου. Ἀπέκτεινεν ἐκείνη ἐν ἑαυτῇ τὸν ἐχθρόν: ἀποθνῄσκει καὶ ὧδε ἡ ἔχθρα ἡμῶν ἡ εἰς Θεόν. Ἐξῆλθεν ἀπ' ἐκείνης ἀπαθὴς ὁ λαός: ἀναβαίνομεν καὶ ἡμεῖς ὡς ἐκ νεκρῶν ζῶντες ἀπὸ τοῦ ὕδατος, χάριτι σωθέντες τῇ τοῦ καλέσαντος ἡμᾶς. Ἡ δὲ νεφέλη σκιὰ τῆς ἐκ τοῦ Πνεύματος δωρεᾶς, τοῦ τὴν φλόγα τῶν παθῶν διὰ τῆς νεκρώσεως τῶν μελῶν καταψύχοντος.