Constance Acres, who had been hitherto a quiet listener, here asked Mr. Ambrose why the Font was always placed near the door of the church.
"It's a natural inquiry, my dear, for one of your age," said the Vicar, "but the reason is evident. Its position there, at the entrance of the material fabric, fitly represents Baptism as the outward form of admission into the Christian Church. The Font, too, thus placed, should ever remind us, as we enter the church, of the vows and promises made in our name when first we were brought in our helpless infancy to be presented to God, and to be made members of Christ through the grace of our second birth. If people would only accustom themselves to associate such thoughts with the baptismal Font, then just a glance at it as they come into the church would be enough to solemnize their minds, and help to fit them for the sacred services in which they are about to take a part. It was once the custom, Constance, to place what were called stoups, at the entrances to our churches, and there are still remains of them at the doors of many old churches. These were small basins, made of stone, for the purpose of holding water, which—like the water in the Font—was consecrated by the priest. When persons came into the church, they dipped a finger in the basin, and crossed their forehead with the water, just as the priest now crosses the brow of the person who has been baptized. The forehead, you know, is always regarded as the seat of shame or courage[75]; and so the person, when baptized, is signed with 'the sign of the Cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified.' The old custom of frequent crossing with holy water has now for a long time been discontinued by us, the practice was regarded by many as superstitious, nor does there appear to be authority for it in the Primitive Church. The same motive which prompted the use of the stoup, however, still induces some persons to use the sign of the Cross on entering a church: I do not myself do so; not that I see any harm in the practice in itself, as it is intended to remind persons of the Sacred Presence to which they are about to enter, and to drive away worldly thoughts by this memento of the crucifixion of their Lord; but I think it is better, in my own case, as some would be offended by it, to try to accomplish this right object by other means."
"People's minds have very much changed in late years respecting the use of the Cross," said Mr. Acres. "A few years ago not only was the sign of the Cross in baptism considered superstitious, but it was considered even wrong to use it in church architecture, or as an ornament within the church, or as a part of a memorial in the churchyard; there are few now, I suppose, who regard such use of the sacred symbol as superstitious. I was in a bookseller's shop the other day when a 'Baptist' preacher came in to purchase a Prayer Book to present to a friend; the bookseller said to him, 'Of course that will not suit you, sir, as it has a Cross upon it.' 'I like the book very much,' was his reply; 'and as for the Cross, why the Puritans may object to that if they like, I don't.' But I am of opinion that people are going a little in the opposite extreme, and, at least as a personal ornament, the Cross is become too common."
"Why do you fall into the popular error, my good friend," said the Vicar, reprovingly, "of calling these Anabaptist preachers, Baptists? Surely they ought to be called any thing rather than Baptists, for they make more light of Baptism than any other people who can properly be said to believe in Baptism at all. Do let us call things by their proper names;—why, to call them Baptists, is almost as bad as to call Roman Catholics, Catholics, and so to ignore our own claim to be members of the Christian Church, because we allow them a name which would imply that they are the only Church in the world. I need not tell you that the word ANAbaptist[76] exactly expresses what they are, namely, they who baptize a second time those who have already been baptized in infancy. The term 'Baptist' is far more applicable to Church people than to them."
"I see, I deserve your rebuke: mine is a mistake too often made. By-the-bye, Mr. Vicar, I was very pleased to hear your reply to Mr. Dole, when he inquired what was the fee to be paid for his baptism. I heard you tell him that the sacraments of the Church were always free."
"Yes, certainly I did; and I confess I cannot understand how any one can dare, in these days, to demand a fee for Baptism; the claim is as illegal as it is unchristian, and I believe goes far to make the poor take a low view of this holy rite. I wish, too, I could make the poor understand that Baptism has nothing to do with Registration; many of the most ignorant of them really regard them as the same thing. Some of them, too, will persist in thinking that to be privately baptized, is to be 'half baptized.' Of course they must be altogether baptized, or not baptized at all; but they do not readily see that the baptism is complete, though the reception into the Church is not perfected till the service is concluded in the face of the congregation."
THE PULPIT
"He commanded us to preach unto the people."
Acts x. 42
"The pulpit, therefore (and I name it, fill'd
With solemn awe, that bids me well beware
With what intent I touch that Holy thing),
I say the pulpit (in sober awe
Of its legitimate peculiar powers)
Must stand acknowledged, while the world shall stand,
The most important and effectual guard,
Support and ornament of virtue's cause.
There stands the messenger of truth: there stands
The legate of the skies! His theme divine,
His office sacred, his credentials clear.
By him the violated law speaks out
Its thunders; and by him, in strains as sweet
As angels are, the Gospel whispers peace."
Cowper.