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 to Baptism, and not to Unction, is the new birth, and this is “the new birth into freedom and adoption Cat. i. 2..”  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 we are made children of God and joint heirs with Christ (cf. Cat. iii. 15):  the witness of the indwelling Spirit of adoption is the special grace ascribed to Chrism in the Eastern Church, and to Confirmation in the Western.  There are many other passages in which Cyril ascribes to Baptism itself, as distinct from Chrism, a gift of the Spirit, such as the following:  “But He trieth the soul:  He casteth not His pearls before the swine:  if thou dissemble, men will baptize thee now, but the Spirit will not baptize thee Ib. xvii. § 36..”