in water”), and the inward part of the other.  Here, therefore, Cyril attributes enlightenment of the heart by the Spirit to Baptism apart from Unction, and at the same time lays stress upon the difference between the worthy and unworthy recipient of the outward form. The importance of this difference is further enforced throughout the next two sections, and at the close of § 4 the distinction between the outward sign and inward grace of Baptism, strictly so called, is again asserted, “though the water will receive thee, the Spirit will not accept thee.” “Some might suppose,” it is said, “from these words that Cyril thought of water and the Spirit as the sign and the thing signified in Baptism respectively, and a passage in a later Lecture upon the subject of the Sacrament (of Baptism) at first confirms that impression254.” To suppose that Cyril had any other thought in the former passage, seems to me im- possible for any ordinary reader, and the later passage, not only at first, but more fully the longer it is considered, confirms that impression beyond all doubt.  The whole quotation, xl including Cat. iii. §§ 3, 4, is too long to repeat here, but may be read in its proper place.  It will be sufficient to give the passages which are of chief importance in the question before us, according to Canon Mason’s translation. Cat. iii. § 3.  “Do not attend to the laver as mere water, but to the spiritual grace given along with the water”…“the mere water, receiving the invocation of the Holy Ghost, and of Christ, and of the Father, acquires a power of sanctity.  For since man is a two-fold being composed of soul and body, the cleansing element also is two-fold, the incorporeal for the incorporeal, the bodily for the body.  And the water cleanses the body, but the Spirit seals the soul, in order that having our hearts sprinkled by the Spirit, and our bodies washed with pure water, we may draw nigh to God.  When, therefore, you are about to go down into the water do not pay attention to the mere nature of the water, but expect salvation by the oper- ation of the Holy Ghost.  For without both it is impossible for thee to be perfected.” No words could state more clearly the distinction between the outward sign and the inward grace of Baptism, and the absolute necessity for both.  There is no possible reference to Unction, but “the operation of the Holy Ghost” in cleansing and sealing the soul is un- mistakably connected with Baptism as “the grace given with the water” (μετὰ τοῦ ὕδατος), and below, as “the seal by water” (τὴν δι᾽ ὕδατος σφραγῖδα), the latter phrase shewing that Baptism by water is the signum efficax of the grace in question. Cyril then quotes our Lord’s words, Except a man be born of water and the Spirit, he cannot enter into the kingdom of God, and explains them thus:  “On the one hand he who is being baptized (βαπτιζόμενος) with the water, but has not had the Spirit vouchsafed to him (καταξιωθείς), has not the grace in perfection:  on the other hand, even if a man be distinguished for virtue in his deeds, but does not receive the seal bestowed by means of 254 Mason, ubi supr., p. 337. 53 Effects of Baptism and of Chrism.