reference to the subject, that we should add that author's very condensed summary of the subsequent history of this famous rubric. "At the accession of Elizabeth it was dropped out of the Prayer-Book, along with that portion of the 35th Article upon which it rested; and it remained outside the Liturgy for a hundred years. And why? Simply because its omission was judged as important by the Church's leaders then as its insertion had been at first. Elizabeth's church policy was a comprehensive policy, and neither James I. nor Charles I. had any wish to depart from it. She wished, and so did her council and first Parliament, to make it as easy as possible for the "Roman party to continue in the National Church, but she and they knew that such a comprehension was impossible as long as the "Declaration on Kneeling" remained in the Prayer-Book. Its insertion had taken place in order to "comprehend" the Puritan party, to the exclusion of the Romanists; and now its omission took place in order to comprehend the Romanists, at the risk of driving out the Puritans. But why do we now {55} find the "Declaration" restored to its old place? What was the motive of so remarkable a rehabilitation in 1662? It is easy to discern it. The circle of church evolution and change had then returned into itself. In 1662 the old policy of conciliating and comprehending the Puritans instead of the Catholics was again in season--was again the key of the situation. To this policy the "Declaration on Kneeling" was again indispensable, and again, therefore, this most remarkable rubric was restored, in substantially the same form, to its vacant place. Nor has its history yet exhausted itself. It has retained its recovered place through all the changes of the last two centuries only to come forward into new significance and importance in our own day. The last chapter of its history was written only the other day in the long discussion and the fateful decision of the Bennett case. Its simple but trenchant language was often quoted in the pleadings, and passed into the body of the judgment itself: "As concerning the natural body and blood of our Saviour Christ they are in heaven, not here: for it is against the truth of Christ's true natural body to be in more places than in one at one time."