stration of Baptism to Infants,
where they are employed in the recognition of the validity of
baptism by pouring, though it is not equally significant with, and
certainly is not exclusive of, baptism by dipping. The true meaning
is expanded in the corresponding rubric of the Scottish Liturgy of
1637:--"Though it be lawful to have wafer bread, it shall suffice
that the bread be such as is usual; yet the best and purest wheat
bread that conveniently may be gotten." This is more strongly
expressed by Bishop Cosin, in his comment on the similar rubric
in the Prayer-Book of 1604:--"It is not here commanded that no
unleavened or wafer bread be used, but it is said only that the
other bread shall suffice. So that, though there was no necessity,
yet there was a liberty still reserved of using wafer bread, which
was continued in divers churches of the kingdom and Westminster
for one) till the 17th of King Charles.[j] The first use of the
common bread was begun by Farel and Viret at Geneva, in 1538, which
so offended the people there, and their neighbours at Lausanne
and Berne (who had called a synod about it), that both Farel and
Viret and Calvin and all were banished for it from the town; where
afterwards, the wafer bread being restored, Calvin thought fit to
continue it, and so it is at this day."

The rubric insists that great care should be taken in the selection
of the bread; wherefore the Curate and Church-wardens should not
be content with the first bread that comes to hand. Indeed, the
ordinary bread of commerce scarcely comes up to the standard of
excellence and purity here required. There is no mention of any
corresponding care about the wine. But considerations of reverence
obviously demand a similar standard of excellence and purity;
and it is much to be wished that more attention were paid to this
point. The thick and syrupy wines, commonly made up for this sacred
use, are undesirable; on the other hand, unfermented grape juice
is not wine.[k]

139. And if any of the Bread and Wine remain unconsecrated, the
Curate shall have it to his own use: but if any remain of that
which was consecrated, it shall not be carried out of the Church,
but the Priest and such other of the Communicants as he shall then
call unto him, shall, immediately after the Blessing, reverently
eat and drink the same.

This rubric provides for the reverent consumption of the consecrated
species.

The direction to drink the Wine, as well as