St. Augustine writes also on the same subject: "In the first days (of the Church) the Holy Ghost came down on believers, and they spoke in tongues which they had not learned.... These were miracles suited to the times.... Is it now expected that they upon whom hands are laid should speak with tongues? Or, when we imposed hands on these children, did each of you wait to see whether they would speak with tongues?... If, then, there be not now a testimony to the presence of the Holy Spirit by means of these miracles, whence is it proved that he has received the Holy Spirit? Let him ask his own heart; if he loves his brother, the Spirit of God abides in him."(358)
Following in the footsteps of the Apostles we find the Fathers of the Church, from the earliest age, recognizing Confirmation as a Divine and sacramental institution and proclaiming its salutary effects.
"The flesh," says Tertullian, "is _anointed_, that the soul may be consecrated; the flesh is marked, that the soul may be fortified; the flesh is overshadowed _by the imposition of hands_, that the soul may be enlightened with the Spirit."(359)
St. Cyprian, speaking of the Christians baptized in Samaria, says: "Because they had received the legitimate baptism, ... what was wanting, that was done by Peter and John, that prayer being made for them and hands imposed, the Holy Ghost should be invoked and poured forth upon them. _Which now also is done amongst us_, so that they who are baptized in the Church are presented to the Bishops of the Church, and by our prayer and imposition of hands they receive the Holy Ghost and are perfected with the seal of the Lord."(360)
St. Cyril of Jerusalem compares the sacred Chrism in Confirmation to the Eucharist: "You were anointed with oil, being made sharers and partners of Christ. And see well that you regard it not as mere ointment; for, as the bread of the Eucharist, after the invocation of the Holy Ghost, is no longer mere bread but the body of Christ, so likewise this holy ointment is no longer common ointment after the invocation, but the gift of Christ and of the Holy Ghost, being rendered efficient by His Divinity. You were anointed on the forehead, that you might be delivered from the shame which the first transgressor always experienced, and that you might contemplate the glory of God with an unveiled countenance.... As Christ, after His baptism and the descent of the Holy Ghost upon Him, going forth overcame the adversary, so you likewise, after holy baptism and the mysterious unction, clothed with the panoply of the Holy Ghost, stand against the adverse power and subdue it, saying: 'I can do all things in Christ, who strengtheneth me.' "(361)