1.  Having been baptized into Christ, and put on Christ Gal. iii. 27., ye have been made conformable to the Son of God; for God having foreordained us unto adoption as sons Eph. i. 5., made us to be conformed to the body of Christ’s glory Phil. iii. 21..  Having therefore become partakers of Christ Heb. iii. 14., ye are properly called Christs, and of you God said, Touch not My Christs Ps. cv. 15., or anointed.  Now ye have been made Christs, by receiving the antitype ἀντίτυπον.  Cat. xx. 6; xxiii. 20.  Twice in this section as in Heb. ix. 24 (ἀντίτυπα τῶν ἀληθινῶν), ἀντίτυπον is the copy or figure representing the original pattern (τύπος, cf. Acts vii. 44).  Otherwise (as in Cat. x. 11; xiii. 19; xxii. 3) τύπος is the figure to be subsequently realised in the antitype. of the Holy Ghost; and all things have been wrought in you by imitation εἰκονικῶς .…εἰκόνες τοῦ Χριστοῦ., because ye are images of Christ.  He washed in the river Jordan, and having imparted of the fragrance χρώτων, literally “tinctures.”  The Ben. Ed. writes:  “For φώτων we have written χρώτων with Codd. Coisl. Ottob. Roe, Casaub., &c…But we must write χρώτων from χρῶτα, not χρῶτων from χρῶτες.  Authors use the word χρῶτα to signify the effluence of an odour.  So Gregory of Nyssa takes it in his 3rd Homily on the Song of Songs, p. 512; and S. Maximus in Question 37 on Scripture:  ‘χρῶτα we say is the godliness (εὐσέβειαν) whereby S. Paul was to the one a savour of life unto life.’…In the Procatechesis, § 15, Cyril calls the waters of Baptism ὑδάτων χριστοφόρων ἐχόντων εὐωδίαν.  If however any one prefers the reading φώτων, he may defend himself by the authority of Epiphanius, who in the Exposition of the Faith, c. 15, says that Christ descending into the water gave rather than received,.…illuminating them, and empowering them for a type of what was to be accomplished in Him.”  According to the Ebionite Gospel of St. Matthew in Epiphanius (Hær. xxx. Ebionitæ. c. 13), when Jesus came up out of the water a great light shone around the place:  a tradition to which the Benedictine Editor thinks the reading φώτων may refer.  Justin M. (Dialog. c. lxxxviii.):  “When Jesus had stepped into the water, a fire was kindled in the Jordan.”  Otto quotes the legend, as found in Orac. Sibyll. vii. 81–83:— ῞Ος σε Λόγον γέννησε Πατήρ Πνεῦμ᾽ ὄρνιν ἄφηκεν, ᾽Οξὺν ἀπαγγελτῆρα λόγων, Λόγον ὕδασιν ἁγνοῖς ῾Ραίνων, σὸν Βάπτισμα δι᾽ οὗ πυρὸς ἐξεφαάνθης . of His Godhead to the waters, He came up from them; and the Holy Ghost in the fulness of His being οὐσιώδης ἐπιφοίησις ἐγένετο.  The Benedictine Editor understands this phrase as an allusion to the descent of the Holy Ghost on Jesus in a substantial bodily form.  So Gregory Nazianzen (Orat xliv. 17), says that the Holy Ghost descended on the Apostles οὐσιωδῶς καὶ σωματικῶς.  But Anastasius Sinaita interprets οὐσιωδῶς in this latter passage as meaning “in the essence and reality of His (Divine ) Person:”  and this latter sense agreeing with the frequent use of οὐσιωδής by Athanasius is well rendered by Canon Mason (The Relation of Confirmation to Baptism, p. 343, “in the fulness of His being.” lighted on Him, like resting upon like Cf. Greg. Naz. Orat. xxxix:  “The Sprit also bears witness to His Godhead, for he comes to that which is like Himself.”.  And to you in like manner, after you had come up from the pool of the sacred streams, there was given an Unction Cf. Tertullian, De Baptismo, c. 7:  “Exinde egressi de lavacro perungimur benedictâ unctione.”  It is clear that the Unction mentioned in these passages was conferred at the same time and place as Baptism.  Whether it formed part of that Sacrament, or was regarded by Cyril as a separate and independent rite, has been made a matter of controversy.  See Index, “Chrism.”, the anti-type of that wherewith Christ was anointed; and this is the Holy Ghost; of whom also the blessed Esaias, in his prophecy respecting Him, said in the person of the Lord, The Spirit of the Lord is upon Me, because He hath anointed Me:  He hath sent Me to preach glad tidings to the poor Is. lxi. 1..