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they mind the envy of a modern Theophrastus. A catalogue of books written by learned physicians, on various subjects, besides those of their own profession, would in itself almost make a book. In the great army of learned physicians who have published their labours on the "word which the Lord has given," and for the service of his church, and of the world, I humbly move that the incomparable Zuinger and Gesner may appear as field-officers. A city Tauris were too mean a present for physicians of such merit. I propose them to imitation, that many may follow such examples. You know that Freher has brought on his theatre, nearly five hundred famous physicians with some account of their lives and works; there are very few Britons among them, and none at all that lived to the end of the former century. What a vast addition might there be since made to that "list of honour," from the British nations! May an excellent ambition to be enrolled in it, excite those who have ability, to "do worthily!"

Physicians have innumerable opportunities to assist the poor, and cure them gratis. It was a noble saying of Cicero-" Fortune can give nothing better than the power, nature nothing more excellent than the will, to save many." But I will set before you a higher consideration than that, with which a Pagan Kirker was ever acquainted. Sirs, the more charity, compassion, and condescension with which you treat the poor, the nearer will you approach to the greatest and highest of all glories; I say the greatest and highest of all glories-I mean

an imitation of your adorable Saviour.

You will

readily say, "Why should I think that mean in me, which was decent in Christ ?" In comparison of this consolation, it will be a small thing to say to you, that your coming among the poor, will be to them like the descent of the Angel of Bethesda. We will not presume to prescribe to you, what good you shall do to the poor, and by what generous actions you shall bear their sicknesses and infirmities; but we enter an objection against your taking any fees for your visits on the Lord's day, because the time is not yours, but the Lord's.

When we consider how much the lives of men are in the hands of God; what a dependance we have on the God of our health, for our cure when we have lost it; what strong and remarkable proofs we have had of angels, by their communications or operations, contributing to the cure of the diseases. with which mortals have been oppressed, of which I could relate astonishing instances; and the marvellous efficacy of prayer for the recovery of a sick brother who has not sinned a "sin unto death,". what better thing can be recommended to a physician who desires to "do good," than this-To be a man of prayer. In your daily and secret prayer, carry every one of your patients, by name, as you would your own children, to the glorious Lord our healer, for his healing mercies: place them, as far as your prayers will do it, under the beams of the "Sun of Righteousness." And as any new case of your patients may occur, especially if there be any difficulty in it, why should you not make your par

ticular and solicitous application to heaven for direction:-" O Lord, I know that the way of man is not in himself, nor is it in man that walketh, to direct his steps; nor in man that healeth, to perform his cures." Hippocrates advised physicians, when they visited their patients, to consider whether there might not be something supernatural in the disease. Truly, in some sense, this is always the case, and should be so considered. "What a heavenly life might you lead, if your profession were carried on with as many visits to heaven, as you pay to your patients!" One Jacob Tzaphalon, a famous Jew of the former century, published at Venice, a book intituled, "Precious Stones." There are several prayers in the book, and among them a pretty long one, "For physicians when they go to visit their patients." That expression of the Psalmist, "Thou hast made me wiser than mine enemies," may be read- "Thou hast made me wise from mine enemies." "We should learn, even from an enemy." "O Christianity, thou wilt certainly outdo Judaism in thy devotions!"

We read that "Heaviness in the heart of man, maketh it stoop; but a good word maketh it glad.” "A cheerful heart doeth good like a medicine; but a broken spirit drieth up the bones." Baglivi is not the only physician who has made the observation, "That a great many of our diseases, either arise from, or are fed by a weight of cares lying on the minds of men. Some diseases that seem incurable, are easily cured by agreeable conversation. Disorders of the mind first bring diseases on the stomach; and

so the whole mass of blood gradually becomes infected; and as long as the mental cause continues, the diseases may indeed change their forms, but they rarely quit the patients." Tranquillity of mind will do wonderful things towards the relief of bodily maladies. It is not without reason that Hofman, in his dissertation, "Des Moyens de Vivre Longtemps," insists on tranquillity of mind as the chief among the "ways to live long;" and that this is the meaning of that passage, "The fear of the Lord tendeth to life." They who have practised the "art of curing by expectation," have made experiments of what the mind will do towards the cure of the body; by practising the "art of curing by consolation." I propose then, that the physician endeavour to find out, by all possible ingenuity of conversation, what matter of anxiety there may have been upon the mind of the patient, and which has rendered his life burdensome. Having discovered the burden, let him use all possible ways to take it off. Offer him such thoughts as may be the best anodynes for his distressed mind; especially the "right thoughts of the righteous," and the means of obtaining composure upon religious principles. Give him a prospect, if you can, of some deliverance from his distresses, or some abatement of them. Excite in him as pleasing thoughts as possible: scatter the clouds, and remove the loads with which his mind is perplexed; especially by representing and magnifying the mercy of God in Christ to him. It is possible, Sir, that in this way also, you may find out occasions for the abundant exercise of goodness, by

doing yourself, or by bringing others to do kindness to the miserable.

What should hinder you from considering the souls of your patients; their spiritual health; what they have done, and what they have to do, that they may be on good terms with heaven! You may, from their natural disorders, affect your own mind and theirs also, with a sense of our corresponding moral ones. You may make your conversation with them a vehicle for conveying such admonitions of piety, as may be most needful for them; that they may be found neither unprepared for death, nor unthankful and unfruitful, if their lives should be spared. This you may do, without any improper intrusion on the office of the minister; on the contrary, you may at the same time do many a good office for the minister, as well as for the patient; and may inform the minister, when, where, and how he may be very serviceable among the miserable, with whose condition he might otherwise not be acquainted. The "art of healing" was, you know, first brought into a system by men who had the "care of souls," and I know not why they who profess and practice that noble art should wholly cast off that care. Perhaps you remember to have heard of a king who was also a physician, (for other crowned heads, besides Mithridates, Hadrianus, and Constantinus Pogonatus have been so,) and who gave this reason why the Greeks had diseases which remained among them so much uncured-" Because they neglected their souls, the chief thing of all."

For my

part, I know not why the physician should wholly neglect the souls of his patients.

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