water (τὴν δι᾽ ὕδατος σφραγῖδα), he shall not enter into the kingdom of heaven.”  Canon Mason, whose translation I have followed, finds here a reference both to Baptism and to Unction as “the first baptismal act and the second,” and in support of this interpretation gives a second and more emphatic version:  “He who is in course of being baptized with the water, but has not yet had the Spirit vouchsafed to him, has not the grace in perfection.”  This introduction of the word “yet,” in order to represent a distinction between two separate acts, is not justified either by the reading of the older editions (οὐδὲ τῷ ὕδατι βαπτιζόμενος μὴ καταξιωθεὶς δὲ τοῦ Πνεύματος), nor by that of Codices Monac. Roe, Casaub. adopted by Reischl (οὔτε ὁ βεβαπτισμένος κ.τ.λ.), nor by the Benedictine text (οὔτε ὁ βαπτιζόμενος κ.τ.λ.).  The obvious meaning of the passage, with either reading, is that “the man who in Baptism did not receive the Holy Spirit, has not the grace (of Baptism) complete.”  The Be- nedictine Editor in his elaborate argument for regarding Chrism as a distinct sacrament255”, does not even refer to this passage. A statement which is important in this connexion is found in Mystag. ii. § 6:  “Let no one then suppose that Baptism is the grace of remission of sins only, or further of adoption, as the Baptism of John conferred only remission of sins; but as we know full well that it cleanses from sins and procures a gift of the Holy Spirit, so also it is a counterpart (ἀντίτυπον) of the sufferings of Christ.” Here besides “the remission of sins, which no man receiveth without the Holy Spirit256,” we find “a gift of the Holy Ghost,” and the fellowship of Christ’s Passion distinctly attributed to Baptism. If the “adoption” mentioned at the beginning of this passage were identical (as Touttée thinks) with the “gift of the Holy Ghost,” it would by no means follow that Cyril here means to include Unction in Baptism.  For the grace which beyond all others is exclusively attached xli to Baptism, and not to Unction, is the new birth, and this is “the new birth into freedom and adoption257.”  In fact Cyril’s teaching on this point is in strict accordance with that of St. Paul in Gal. iv. 4–6, that we first receive the adoption of sons (υἱοθεσίαν), and then “because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father.”  So again in Rom. viii. 15, 16, he says, “Ye received the Spirit of adoption, whereby we cry, Abba, Father.  The Spirit Himself beareth witness with our spirit that we are the children of God.”  In both passages St. Paul clearly distinguishes two things, “the adoption” itself, and the witness of it by “the Spirit of adoption.”  Cf. Bengel on v. 4:  “Prius adoptionem, deinde Spiritum adoptionis accepimus;” and on v. 6:  “Filiorum statum sequitur inhabitatio Spiritus Sancti, non hanc ille.”  The adoption itself belongs to Baptism strictly so called, in which 255 Dissert. iii. c. 8. 256 Hooker, E.P.V. lxvi. § 6. 257 Cat. i. 2. 54 Effects of Baptism and of Chrism.