governance of 'both our hearts and bodies,' that we may be 'preserved in body and soul, through our Lord and Saviour Jesus Christ.'
So then, in our Prayer-book, as in the older service books, the benefit of the body is closely associated with the gain which is sought for the soul. The physical effect is regarded as dependent upon the spiritual gift. As the Bishop of Birmingham has put it, 'though in the Holy Communion the body is sanctified through the sanctification of our spirit, and transformed and endowed, in subtle and secret ways which pass our comprehension, with capacity for the life immortal; yet it is through the spirit and not directly.'[1] The blessing begins with the spirit, but it certainly does not end there.
This sketch of a great subject, imperfect as it has been, may serve to turn the thoughts of some of us to an aspect of our religious privileges which has not been very much before our minds. A friend who had been spending a good deal of time on 'cures' on the continent as well as in this country, wrote to me lately to say that he was beginning to think that he ought to get more assistance
- ↑ Body of Christ, p. 64.
