A. (1.) The new Christian is immediately anointed on the crown of the head with holy chrism, in imitation of the anointing of kings and priests, by God's command in the old law; and signifies that royal priesthood, to which we are raised by baptism, according to that of St. Peter, "You are a chosen generation, a kingly priesthood, a holy nation," 1 Pet. ii. 9.

(2.) He is clothed with a white garment, as an emblem of the spotless innocence with which his soul is adorned; and the priest, when he puts it on him, prays that he may carry it unstained be-. fore the judgment-seat of Christ.

(3.) A lighted torch is put into his hand, as an emblem of the light of good example, which he is obliged to give by obeying the commands of God, according to what our Saviour says, "so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven," Matth. v. 16. While the priest gives him this torch, he exhorts him to keep this baptism without reproof, and keep the commands of God, that he may be ready when the bridegroom comes, to enter with him into the marriage cham

ber.

(4.) The priest then gives him his leave to depart in peace.

SECTION IV.

OF THE GODFATHERS AND GODMOTHERS.

Q. 29. WHAT is the meaning of having godfathers and godmothers in baptism..

A. It is, (1.) That they may present to the Church the person that is to be baptized, and be the witnesses of his baptism. (2.) That they may

answer in his name, when the person to be baptized is a child. (3.) That they may be sureties to the Church for his performance of the promises they make for him; and (4.) That they may be his instructors in all the duties of a Christian ; (5.) To give the child's name to the priest.

Q. 30. How many godfathers and godmothers should there be?

A. One godfather for a boy, and one godmother for a girl is sufficient; or, at most, one godfather and one godmother for one person to be baptized.

Q. 31. What qualifications are required in those who are chosen for this office?

A. That a person be proper for this office, it is necessary, (1.) That he be a member of the Church, otherwise he cannot be fit for bringing up the child in the true faith. (2.) That he be sufficiently instructed in his religion and in the Christian doctrine, otherwise he cannot be able to teach it to another. (3.) That he lead a Christian life, free from any public scandal, otherwise his example will destroy, instead of edifying the child to whom he is godfather.

Q. 32. What are the obligations of the godfathers and godmothers?

A. Chiefly these: (1.) To see that their child be instructed betimes in the Christian doctrine, and to supply any defect in this respect, on the side of their natural parents, either by death or negligence. (2.) To watch over his morals when he begins to grow up, and engage him by their good advices and admonitions, to live a pious Christian life, and to fulfil the sacred promises they made in baptism in his name.

Q. 33. What kindred to they contract by being godfathers and godmothers?

A. They contract a spiritual kindred, both with the child and its natural parents, which is an impediment to marriage between them; and the same is contracted in the sacrament of confirmation.

CHAPTER XXI.

OF THE SACRAMENT OF CONFIRMATION.

Q. 1. WHAT is the end or design for which confirmation was ordained?

A. The design of the sacrament of confirmation is to complete and perfect the sanctification of our souls, received in baptism, by bringing down the Holy Ghost in a more particular manner to dwell in them, and to fortify and confirm us in our faith, and enable us more effectually to resist all the enemies of our souls.

Q. 2. Can this be explained by any example? A. It is most fitly explained by the example of the holy apostles; for, though they had been for three years in the school of Jesus Christ, had enjoyed his blessed company, seen his holy example, and been witnesses of his miracles; and, although he had been particularly attentive, during all that time, to instruct them in the most ample manner, both in public and private, in all the truths of his gospel, yet it is surprising to see how imperfect they were after all, how little they understood the great truths he had revealed to them, and how much less they practised the lessons he had given them. Insomuch, that, even at the last supper, "there was a strife amongst them, which of them should seem to be greater," Luke xxii. 24.; not-withstanding all the lessons of humility he had given them; and so far were they from profiting by his

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instructions about suffering for his sake, that when he was taken in the garden, "they all forsook him, and fled away," Matth. xxvi. 56. And a little after St. Peter himself denied him, and cursed and swore he knew nothing about him. All this shews how imperfect they still were; and the reason is, because the Holy Ghost was not yet come down upon them. But no sooner had they received this divine spirit on Pentecost, than immediately they became new men; their minds were enlightened to understand all the things that their blessed master had taught them; their hearts were inflamed with a most ardent love for him, and a great zeal for his honour and for propagating his glory; the grace of this holy Spirit endowed them with a power from on high," Luke xxiv. 49. Which confirmed them in all good, and enabled them, in a most wonderful manner, cheerfully to undergo all dangers, to overcome all difficulties, and to suffer all torments, for the sake of their Lord and Master, So as even to rejoice that they were accounted worthy to suffer reproach for the name of Jesus," Acts v. 41. By all which, we see, that, by the decrees of heaven, the sanctification of our souls is, in a special manner, the work of the Holy Ghost. Now, as we are called, by our very vocation as Christians, to be saints, and to be perfect according to that of our Saviour, "be you perfect as also your heavenly Father is perfect," Matth. v. 48. Therefore, our blessed Redeemer was pleased of his infinite goodness, to institute the holy sacrament of confirmation, as the never-failing means in his Church to communicate his divine Spirit to to his followers, to confirm them in his service, and enable them to arrive at that sanctity and perfection which he requires from them.

Q. 3. Is confirmation a true sacrament?

A. It is; because it has all the three things necessary to constitute a sacrament.

Q. 4. What is the outward sensible sign used in confirmation?

A. Taking the whole of it as laid down in the holy Scriptures, it consists of three things: (1.) The Bishop, to whom alone it belongs to give confirmation, stretching out his hands over those that are to be confirmed, prays for them all in general, that the Holy Ghost may come down upon them with his seven-fold graces. (2.) Coming to each one in particular, he lays his hand upon him; and (3.) At the same time anoints his forehead with holy chrism in the form of the cross, saying these words, "I sign thee with the sign of the cross, I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost."

Q. 5. Where do we find in Scripture that this outward action is instituted by Jesus Christ, to be the means of bringing the Holy Ghost to our souls?

A. In the Acts of the Apostles we are told, that when St. Philip the deacon had, by his preachings and miracles, converted the Samaritans, "they were baptized both men and women," Acts viii. 12.; which, when the apostles who were at Jerusalem had heard, "they sent to them Peter and John; who, when they were come, they (1.) prayed for them, that they might receive the Holy Ghost

then (2.) They laid their hands upon them, and they received the Holy Ghost," ver. 14. In which passage we evidently see, that prayer, and the laying on their hands, were the outward means used by these apostles, by which the Holy Ghost was communicated to their souls; prayer, as a preparation, and laying on their hands, as the immediate means appointed for that purpose.