It remains now to ask how far we English Church people have any guidance to which we can appeal in our liturgical forms. We have to admit that the well-being of the body does not receive the amount of consideration in our Prayer-book that it did receive in more primitive days. And yet the allusions are more frequent than many imagine. At the outset of Morning and Evening Prayer we are reminded that we have met ‘to ask those things which are requisite and necessary as well for the body as the soul.’ Over and over we repeat the clause in the Lord’s Prayer--‘Give us this day our daily bread.’ In the Creed we joyfully attest our belief in the ‘resurrection of the body.’ In the Litany we pray to be delivered from ‘plague and pestilence.’ A special intercession is appointed for use ‘in the time of common plague or sickness,’ as well as the more general one for all who are ‘any ways afflicted, or distressed, in mind, body, or estate,’ with a particular remembrance of ‘those for whom our prayers are desired.’ In the Collects, which were intended primarily for use at the Eucharist, we find petitions for help in ‘our infirmities,’ for defence from ‘all adversities which may happen to the body,’ for preservation ‘both in body and soul,’ and for readiness of ‘body’ to do the Divine will. In the Office for Holy Communion we may be glad to note even clearer traces of the Scriptural and primitive conception as to the place which the physical part of our nature is entitled to hold in the religion of the Incarnation.