Investigation of the literature published by this Society does not throw much light on the methods by which these objects are pursued. A pamphlet entitled ‘The Principles of Spiritual Healing’ seemed to arouse hopes of elucidating the problem. Yet the author says, ‘I do not know how “life” is affected by spiritual means, I observe that it is so.’ There is no attempt to define spiritual means. Again, it is asserted that no one will ever find, at meetings of the Society, a parade of successful cases. Is the statement, then, of members of the Society to be the only evidence vouchsafed to inquirers? And how far is the second object of the Society to be carried? It must be remembered that the Scriptural practice of Divine Healing was unassociated with the ordinary medical treatment. In ‘The Principles of Spiritual Healing’ it is asserted that miracles of healing did not cease; they have only become less frequent because faith is less intense. The second object of the Society is to restore to the Church this practice of healing; and it is difficult to see how the dangers suggested earlier in this article are to be avoided. The fact of the matter is, that it is useless to attempt to adapt the processes of Spiritual Healing to recognised forms of treatment, until the exponents of the method cease to soar on the wings of the imagination, and descend instead to the more prosaic levels of reason. Nevertheless, there is no doubt that theologians equally earnest, but far more rational than the founder of the Society to which reference has been made, are anxious that something should be done by the Church to assist in the work of restoring the sick to health. These men do not aspire to work the miracles of Christ and the Apostles by laying on hands and anointing with oil, but they wish to retain for the Church some portion of the command ‘Preach the Gospel; heal the sick.’ This wish is entitled to respectful consideration by the medical profession, and most certainly will receive it from broad-minded medical men. But inasmuch as the trained physician must be paramount in his own province of mental and bodily disease, it is the duty of the minister of religion to recognise that he is subservient in purely physical matters of health. By all means let him visit those of his own faith who are sick. Let his object be to inspire these patients with hope, directing the sufferer’s thoughts away from his disease to higher things. The laying on of hands and the anointing with oil may well be dangerous, unless used in a purely symbolic sense; for in the minds of the more ignorant such proceedings tend to occupy the same position as the treatment for King’s Evil in former times; and admirable though the spirit of reverence may be, it is not good to attribute miraculous powers to the object revered.