put off from Himself the principalities and the powers, and “of the first-formed Adam, who was naked in the garden, and was not ashamed.” “Then, when ye were stripped, ye were anointed with exorcised oil, from the very hairs your head to your feet178.”  The consecration of the “exorcised oil” is thus described179:  “Now this is blessed by the chief-priest for the remission of sins, and the first preparation for Baptism.  For he calls thus upon the Unbegotten God, the Father of Christ, the King of all sensible and intelligent natures, that He would sanctify the oil in the name of the Lord Jesus, and impart to it spiritual grace and efficacious strength, the remission of sins, and the first preparation for the confession of Baptism, that so the Candidate for Baptism, when he is anointed may be freed from all ungodliness, and may become worthy of initiation, accord- ing to the command of the Only-begotten.” Bingham’s observation, that Cyril describes this first unction as used “between the re- nunciation and the confession180” is not quite accurate:  in fact it came between two confes- xxxi sions, the one made, as we have seen, immediately after the renunciation in the outer chamber, the other at the very time of immersion.  Chrysostom181 clearly distinguishes two Confessions, but places one before Baptism, and the other after:  “What can be more beau- tiful than the words by which we renounce the devil?  Or those by which we associate ourselves with Christ?  Than that confession which comes before the washing?  Or that which comes after the washing?” This first unction is not mentioned by Tertullian, nor in any genuine work of Justin Martyr, but in the Responsiones ad Orthodoxos, a work which though still early is regarded as certainly spurious, we find the question put, “Why are we first anointed with oil, and then, having performed the before-mentioned symbolic acts in the Laver, are afterwards sealed with the ointment, and do not regard this as done in opposition to what took place in our Lord’s case, who was first anointed with ointment and then suffered182?”  And in the answer it is stated that “We are anointed with the simple oil that we may be made Christs (Χριστοί), but with the ointment in remembrance of our Saviour Christ, who regarded the anointing with ointment as His burial, and called us to the fellowship of His own sufferings and glory, typically in the present life but truly in the life to come.” (χιτών), which is here said to be put off.  According to Theophylact, on Matt. v. 40, the chiton was properly τὸ παρ᾽ ἡμῖν λεγόμενον ὑποκάμισοε.  See Dictionary of Biblical Antiquities, “Baptism,” § 48. 178 Ib. § 3. 179 Const. Apost. vii. c. 42. 180 Ant. XI. c. 9, § 1. 181 Ephes. i. Hom. i. § 3. 182 Quæstio 137. 38 Ceremonies of Baptism and Chrism.