(ii) But the problem of the prevention of sickness scarcely concerns us here, though it requires a passing reference. It has been sufficiently shown that you cannot isolate the individual from the society in which he moves; that were to make him an unreal abstraction. The Church has never committed that mistake in her dealing with the sick. When we pray, in the Office for the Visitation of the Sick, that God would ‘preserve and continue this sick member in the unity of the Church,’ the prayer breathes the very spirit of ancient piety. It is an unspeakable help, in dealing with a sick man, to be able to appeal to his own conscious and sincere membership in the Body of Christ. The Visitation Office is ‘peculiarly a ministration for those who have been trained beforehand in the fulness of Church life and privileges.’[74] Herein, as often, the Prayer-book sets up an ideal standard. But, however far our actual practice falls short of it, we must work towards it. It is said of St. Francis of Assisi that, ‘in each one, with whom he had to deal, he saw a possible Christ.’ A bold saying, had it not been that the Master Himself had anticipated it.[75] In the Christian view of things, the sick and suffering, whatever their religious attainments and professions may have been, have a clear claim upon the other members of the One Body. Christian faith can only heighten human sympathy. [74] Dean Savage, _Pastoral Visitation_, p. 76. [75] Matt. xxv. 35, 36. And in the New Testament there are not wanting indications that the faith of friends has a vicarious efficacy. In such faith the force of suggestion is at work, but it is a collective suggestion. There is the typical case of the four friends, who were not to be put off by the crush at the doors, but resolutely stripped the roofing in order to lower the paralytic, as he lay on his pallet, into the Saviour’s immediate presence. Such unconventional faith was irresistible. ‘When Jesus saw their faith, He said unto the sick of the palsy, Son, thy sins be forgiven thee.’[76] The bodily cure soon followed. The fact is, that such faith diffuses a spiritual atmosphere; it is contagious and works from mind to mind. ‘Our bodies isolate us, our spirits unite us.’[77] [76] Mark ii. 5. Cp. T. T. Carter, _Holy Eucharist_, pp. 150, 151, especially the words, ‘To lean one’s own failing faith on the more trustful, assured faith and convictions of others. So that the same spirit may communicate itself to the sad and darkened soul by a mutually organic sympathy.’ [77] Sir Oliver Lodge, _Man and the Universe_, p. 47.