differently from that of the brute creation. Their bodies return to their original dust, or rather are converted into the elements of universal nature; but as our bodies are subservient to a life of far-surpassing dignity, we rightly pray for our chosen, our supersubstantial bread; for this food, by becoming the nourishment of the body, which is an ingredient of our twofold being, is converted into our, that is, into human nature.

Should any one, in his moderation-extreme, rather than well-regulated-consider these views as extravagant, he must argue with the boundless love of God; he must complain of the exalted dignity and pre-eminence to which, even in his human nature, he has been exalted. For, to the thoughtless and frivolous man, what can be less acceptable than this dignity of his humanity? These words, however, of St. Matthew, "Give us this day our supersubstantial bread," are not so much extravagant, as uncommon and elevated words, which we may with confidence employ as a foundation whereon to raise an edifice, by which we shall be conducted to yet higher comprehension; for the tower of our faith, resting upon the temple of the teaching Church, is not a Babylonish tower, which is lost in the clouds, but one which pierces far above them.

If, then, the foundation of this building be secureif this daily bread, this nourishment of our bodies, be a supersubstantial bread; for it is raised above itself, and elevated into the higher region of our corporeal being, which, to the spirit, is an instrument for its action, and for the attainment of felicity, and shall be eternally espoused to it; it follows-and here is the

first story of the building-that man should not eat his bread, unless it be blessed by the hand of God, and without referring it to His Divine Honour, according to the admonition of St. Paul: "Whether you eat, or whether you drink, or whatever else you do, do all for the glory of God." (1 Cor. x.)

What, eat and drink for the glory of God! What relation can these actions bear to the Divine glory? We may well reply, in the words of an old proverb-a proverb not yet so trite, as not to contain much fruitful subject for reflection—and which justly says, 'By eating and drinking the soul and body are held together.' This union of the soul and body in one personality is the condition, the being of human nature, though its true, its highest object is, to know and to honour God. As, then, this union, this mortal existence of man, is dependent on the nourishment of the body, so may this duty, though not immediately, be subservient to the glory of God; and therefore, as St. Cyprian observes, we not only petition for our necessary food, but also that we may receive this food from the hand of God, that it may be blessed by Him, and that, by conducing to the health of the body, it may render it more vigorous in the service of its God.

Such were the sentiments of so many holy anchorites, who made use of meat and drink for no other end, and who are worthy that we should here make mention of them. It is narrated by the holy Abbot Pastor, that, in the time of the Emperor Theodosius the Great, a recluse dwelt on a spot not far distant from Constantinople, and whither the Emperor was accustomed sometimes to resort. Having heard the her

mit highly extolled as a man entirely detached from the world, and who never quitted his retreat, Theodosius resolved to visit him. Without attendants, unaccompanied by any signs of his dignity, and clothed in but mean apparel, he approached the sainted man, and thus accosted him: My father, I would dine with you to-day.' The hermit replied, 'With all willingness; but first let us join in prayer.' Having prayed for some time, they both sat down before a small table. Theodosius looked around the hut, and perceiving nothing save a basket containing some bread, said, with a smile, Father, give thy blessing, that we may commence our meal.' The hermit brought some bread and salt, and filled a cup with water, and sought to entertain his guest to the best of his power. The emperor, who wished to enliven by conversation this his sumptuous repast, asked his host, What was the employment of his brethren the holy fathers in Egypt?' 'They pray,' he replied, for you who are in the midst of the world, and find no time for prayer.' The emperor then inquired, if he knew who he was? And upon the hermit answering, that he did not, Theodosius added, Know that I am Theodosius Cæsar Augustus, and that I have come here with good intentions. Happy are you who, free from the tumult of the world, enjoy a peaceful life, solicitous for nothing save the welfare of your souls. For, I assure you in sincerity, that never yet have I eaten my bread without care and trouble.' Having concluded these words, he bade his host farewell, and departed.

On the following night, the hermit entered into counsel with himself, and began to consider what might

be the next event. 'What,' he thought, will be the consequence of this visit? Led on by the example of the emperor, many from the court and from the city will come to my hut to shew me honour. And what security have I that my heart will not be elated by their praises? How, then, can I dare to remain any longer here?' That same night he girt his loins, took his mantle and his staff, and leaving his cell, commenced his journey to return into Egypt. By this conduct did the good man evince full clearly that, neither in meat, nor in drink, nor in human honours, did he seek his pleasure, and that the little which he required was devoted solely to the Divine service. Thus did he secure the perfection of happiness. But in what strong contrast to him stood his guest, who, though monarch of the enormous empires of the East and of the West, was bowed down with countless cares and solicitudes !

Let us also place ourselves in spirit at the table of the holy hermit, and hold with him some short converse. Far be it from us, O holy father, to suppose that, because thou hast chosen for thyself solitude and prayer, thou art therefore to be numbered with the indolent and slothful; but yet must thou not accuse us of neglect of prayer, if the occupations and anxieties of our life allow but little time to think on God and divine things.' The hermit having heard our words, laments our lot, then asks, with a smile, whether, amidst so many cares, we yet can find a time for meals? Certainly,' we reply; for this, how could we possibly not find time? Is it not for our daily bread that all these labours are undergone?' Such was the reply expected 'As,' he rejoins, it is beyond doubt

by the holy man.

L

that you have time to eat, so is it equally evident that you have time to pray, since prayer and eating are so essentially united, that one without the other cannot exist.'

As the food of which we partake is our supersubstantial bread, as it will be converted into one substance with a being which belongs to God, and for Him is created, so is prayer, as well before as after meals, an indispensable duty, whereby, as St. Chrysostom remarks, we are distinguished from beasts, acknowledge God as the Giver of all good gifts; by it we return Him thanks, and implore His blessing on what He has bestowed. "All food," says the Apostle, " is made by God, to be received with thankfulness by the faithful, who know the truth; every creature of God is good, since it will be hallowed by prayer and the word of God." (1 Tim. iv.) That is, by the prayer of man and the Divine blessing, our earthly food becomes worthy to be converted into the organic life of the body, and to partake in its communication with our spiritual life.

"is

Let us now rise a few degrees higher, and let us ask which is more important and salutary, the food itself, or the thanksgiving wherewith it is accompanied? They who have not ascended so high may perhaps ridicule such an inquiry, and jeeringly reply, By prayer nature is not satisfied; and we, for our parts, would give the preference to the substantiality of food.' But this superficial scoffing cannot decide the question. Corporeal food is doubtless indispensable for the support and invigoration of our animal life: on this subject there can be no contest between the sensualist and enlightened; for few are the truths more universally acknowledged. But we possess, moreover, a spiritual life,