by emersion)[4] no
less than the meaning of the word--from the Greek _baptizo_, to dip.
Provision for Immersion has been made by a Fontgrave, in Lambeth Parish
Church, erected in memory of Archbishop Benson, and constantly made use
of. But, even in Apostolic times, Baptism by "Affusion" was allowed to
the sick and was equally valid. In the Prayer Book, affusion is either
permitted (as in the Public Baptism of infants), or ordered (as in the
Private Baptism of infants), or, again, allowed (as in the Baptism of
those of riper years). It will be {67} noted that the Church of
England makes no allusion to "Aspersion," or the "sprinkling" form of
administration. The child or adult is always either to be dipped into
the water, or to have water poured upon it.[5] Other ceremonies there
are--ancient and mediaeval. Some are full of beauty, but none are
essential. Thus, in the first Prayer Book of 1549, a white vesture,
called the _Chrisome_[6] or _Chrism_, was put upon the candidate, the
Priest saying: "Take this white vesture for a token of innocency which,
by God's grace, in the Holy Sacrament of Baptism, is given unto thee".
It typified the white life to which the one anointed with the Chrisma,
or symbolical oil, was dedicated.[7]

{68}

Another ancient custom was to give the newly baptized _milk and honey_.
So, St. Clement of Alexandria writes: "As soon as we are born again, we
become entitled to the hope of rest, the promise of Jerusalem which is
above, where it is said to rain milk and honey".

_Consignation_, again, or the "signing with the sign of the cross,"
dates from a very early period.[8] It marks the child as belonging to
the Good Shepherd, even as a lamb is marked with the owner's mark or
sign.

Giving salt as a symbol of wisdom (_sal sapientiae_); placing a lighted
taper in the child's hand, typifying the illuminating Spirit; turning
to the west to renounce the enemy of the Faith, and then to the east to
recite our belief in that Faith; striking three blows with the hand,
symbolical of fighting against the world, the flesh, and the devil: all
such ceremonies, and many more, have their due place, and mystic
meaning: but they are not part of the Sacrament. They are, {69} as it
were, scenery, beautiful scenery, round the Sacrament; frescoes on the
walls; the "beauty of holiness"; "lily-work upon the top of the
pillars";[9] the handmaids of the Sacrament, but not essential to the
Sacrament. To deny that