cluding the Armenians and the Separatist bodies), not to mention that of the Latin Churches in communion with Rome, of taking the west side, is also that of all the Protestant bodies which have preserved a liturgical framework of worship.
(5) That there is sufficient evidence of a continuous catena of clergymen in our own Church taking the west side from the Reformation down to our own day.
(6) That, in their opinion, the rubric inserted at the last revision under the influence of such theologians as Bishop Cosin, can only be literally read as signifying that the celebrant is to stand before the Lord's Table throughout the Prayer of Consecration, and that the passage of the judgment in Martin v. Mackonochie, relating to this rubric, can only be taken to mean this.
(7) That the difficulties attaching to the history of the question during the Reformation century can be solved by considering the practice, obsolete in and after 1662, of the Lord's Table being placed at Communion time lengthways down the chancel, so that the "north side" was really one of its broad sides, and standing at the north side was also standing before the table, while likewise this identical north side became the west one as soon as the table was turned round and put altarwise.
(8) That a remarkable evidence exists of the deep feeling which has, in our own time, grown up among English Churchmen regarding the position
