LETTER II.
ON THE ENCOURAGEMENT TO BE EXPECTED IN THE ATTEMPT.
My Dear Friend,
In my former communication I placed before you the considerations which had most impressed my own mind, in reference to the importance of aiming to promote the spiritual welfare of the sick. You will have observed that, far from concealing, I fully admitted the difficulties attendant on the effort, while I endeavored to show that they were by no means insurmountable. I am now desirous of presenting to your attention a few of the encouragements which the physician is warranted to expect in pursuing this “work of faith and labor of love.” Such, I apprehend, will be found to arise from the peculiar facilities which the profession affords; from the Divine benediction which may be humbly, yet confidently, anticipated; and from the success which has already crowned similar efforts.
1.—No one who has witnessed the respect and confidence with which the suggestions of a conscientious physician are received, can doubt of his possessing an almost unlimited influence in the sick chamber. He has become, in truth, the attached friend of the family, to whom they freely unbosom their sorrows and their fears, particularly such as appear to be inducing or aggravating any existing or threatened disease. Hence the medical adviser, having gained an important acquaintance with the mental constitution of his patient, its individual peculiarities and tendencies, and with the varying complexion of thought and feeling which bodily disturbance has been wont to excite, is already prepared to introduce with delicacy and address, such incidental remarks in reference to his highest interests as the peculiar condition of the sufferer may naturally call forth; and in the way best adapted to interest and impress, while least likely to endanger that general quietude, on the maintenance of which his recovery may materially depend. Being aware, moreover, of the different aspect in which other topics of practical importance have at various times appeared to his patient, or to persons under similar circumstances, while viewed through the distorting medium of disease, he will not be surprised if the momentous subject of religion should also share (so far as natural effects may be permitted) in the obliquity or indistinctness of the mental vision. The same previous knowledge will often enable him to calculate, with tolerable precision, the degree of influence, whether exciting or depressing, which an allusion to the realities of eternity may be likely to exert on the patient’s bodily frame; and thus to attemper and apportion his suggestions to the particular exigencies of the case.
2.—Among the facilities to which we have adverted, I cannot but regard as one of the most valuable, that arising from the numerous opportunities possessed by the physician of connecting in the most easy and natural manner, some serious remark with his medical counsel. So intimately, indeed, is the mind united to the body, and so generally does the one sympathize with the sufferings of the other, as constantly to demand a considerable portion of the physician’s vigilance and discrimination. He cannot but observe the baneful influence of agitating and corroding emotions, in thwarting every healing expedient; and being constrained, therefore, to inculcate the importance of tranquillity, acquiescence, and cheering hope, he is led by the most gentle transition to trace those virtues to the true source of “every good and perfect gift,” and to the surpassing value and efficacy of the Saviour’s peace, and of the “hope that maketh not ashamed.”
You have often, my friend, observed in the moment of danger, with what eager, anxious attention the patient listens to every word that falls from his physician. He knows that his friend and counsellor is deeply concerned for his well-being, and can have no interest apart from his. He is aware of the value of professional time, and has experienced the unwearied assiduities which have been exerted for the preservation of his life. Should, therefore, the physician appear to overstep the precise boundary of his province while touching upon the concerns of immortality, the patient, I am persuaded, will usually regard the solicitude thereby evinced, as an additional and gratifying proof of genuine friendship. The sick man has also the tranquillizing conviction, that nothing is likely to proceed from his judicious adviser which would either aggravate the disease, or interfere with the salutary operation of remedies. Hence, no alarm, no perturbation is induced; while two or three well-adapted hints are gaining a quiet admission into the mind, and affording useful materials for private meditation and self-inquiry. Now, my dear friend, if such be the advantageous position of a humane and Christian physician in the chamber of sickness, and I am sure your own observation will verify the statement, how deep must be the regret that such ’vantage ground has ever been lost, yea, lost for ever! That where the sick man’s anxious eye betokened confidence, expectation, desire, we should have allowed so fair an opportunity to pass away, without affectionately and urgently directing him to “Behold the Lamb of God!” I will not again expatiate on the serious responsibility which these facilities involve, but I respectfully entreat my professional brethren to be on their guard, lest timidity, apathy, or worldly policy should deprive them of the exalted privilege of being instrumental in saving a soul from death, and thus adding another jewel to the Redeemer’s crown. It may still be said, that the afflicted patient will not be disposed to listen to the religious advice of his physician, considering it as altogether foreign to his department. I believe, on the contrary, that such advice, when tendered with kindness and discretion, will generally be regarded the more highly because it is not professional, because it is not a matter of course, but springing spontaneously from the lively interest which the physician feels in the entire welfare of his charge. This view of the subject seems to me quite compatible with the sincerest respect for the labors of a Christian minister in the time of sickness. His invaluable instructions have the weight and sanction of official character; while, from the aptitude afforded by kindred studies and pastoral duties, they may be expected to possess an appropriateness not otherwise attainable. They are held, moreover, in high estimation, because they are regular and ministerial; whereas the religious hints of the physician, as I have before remarked, acquire much of their interest and influence from the very opposite consideration,—from the fact of their being occasional, unexpected, and spontaneous.
3.—The powerful incentive arising from an humble expectation of the Divine blessing, appears to me fully authorized. If I have adequately shown the importance of the endeavor, and have satisfactorily proved that the peculiar facilities afforded to the physician, involve a proportionate amount of obligation (in those cases, at least, which have not and perhaps cannot have, the advantage of ministerial instruction,) it will follow, as a necessary consequence, that in performing a Christian duty of such moment, we are warranted to implore and to expect the special aid of Omnipotence. The object at which we aim is nothing less than the glory of the Divine Saviour, in the salvation of an immortal soul, and how cheering are the assurances of infallible truth,—“I will make my strength perfect in weakness.” “Him that honoreth me, I will honor!” “He that converteth a sinner from the error of his ways, shall save a soul from death, and hide a multitude of sins.”
And let not my valued friend be discouraged at the difficulty of the undertaking. The cause is God’s. He hath all hearts in his hand, all events at his disposal, and is often pleased to effectuate the greatest designs by the most feeble instrumentality, in order to show that “the excellency of the power is not in man, but in God” alone. Far be it from me to depreciate the value of prudence and discretion in an attempt of such importance; but I am bound to confess that the danger has not generally arisen from the neglect of cautionary maxims, but from permitting them to obtain an undue and paralysing influence. Where eternity is at stake, let us not be exclusively guided by the cold, calculating axioms of worldly policy. Selfishness may whisper, “Am I my brother’s keeper?” and as the priest and the Levite in the parable of the good Samaritan were probably willing to persuade themselves that there spiritual functions imposed upon them no obligation to afford bodily succor to the “wounded, half-dead man,”—so, my friend, may we be in danger of resting satisfied in withholding our spiritual aid from our dying patients, on the hollow and untenable ground that our responsibility extends only to the body and to time. Oh! let us be rather like the good Samaritan, and without hesitation or delay, endeavor to pour into the wounded spirit the wine and oil of heavenly consolation,—thus adopting our blessed Lord’s special application of the parable—“Go, and do thou likewise!” Surely we may confidently hope that in rendering this obedience, we shall experience super-human aid; and though our path may be dark and rugged, and the obstacles many and powerful, yet may we cheerfully and implicitly rely on that Almighty God, who is “a Sun and a Shield” to those who put their trust in Him.
May I not add as a collateral encouragement, that while thus aiming to promote the honor of the Divine Emanuel, we may humbly hope that he may be “with us,” in granting efficiency to our strictly professional exertions? When it is considered that the skilful or unskilful decision of a moment may save or lose a valuable life, and that even a well-selected remedy may prove salutary or detrimental as the Divine benediction is vouchsafed or withheld, how inconceivably important must we regard the guidance and the smile of Him, “in whom we live and move, and have our being,” and in whom are all our springs of intelligence and of usefulness! By “seeking the kingdom of God and his righteousness” in the way we have described, we may be rendered the happy instruments of giving occasion to our grateful patients, to unite with the sweet singer of Israel, in ascribing from their inmost souls, blessing and praise to Jehovah, for having not only “forgiven all their iniquities,” but also “healed all their diseases.”
One especial ground of encouragement yet remains—that which rests upon the actual success with which the God of all grace has been pleased to crown similar efforts. He, who hath all power in heaven and on earth, has given efficiency to such exertions: and while, with “a single eye to His glory,” they are “begun, continued, and ended in Him,” we cannot doubt that the ardent desire and persevering endeavor to rescue immortal souls from endless perdition will be accompanied by these gracious influences which can at once direct, and animate and bless. Thus, “our labors shall not be in vain in the Lord.”
It has already been remarked, that, in aiming to subserve the spiritual as well as temporal interests of our patients, we shall usually retain, if not increase, their confidence and regard. Sometimes, however, it may prove otherwise; especially in reference to the relatives and friends of the sick. This was strikingly evinced in the experience of an aged and eminent, but now deceased physician, then practising in Westminster, as communicated by him to the writer of this letter. The veteran practitioner was called to the bedside of a young lady, whom he found passing to her long home, yet destitute of hope, unacquainted with the way to Christ, and peace, and heaven, and surrounded by relatives equally ignorant with herself. He placed in the hands of her attentive and (as it afterwards appeared) pious nurse, a volume of the “Village Sermons,” requesting that a portion might be occasionally read to the youthful patient. On getting out of his carriage on his next visit, he was met by the mother, and thus abruptly accosted—“I will not trouble you to go up stairs;” assigning no motive for so unceremonious a dismission, except such as might be read in a countenance of high displeasure. My sagacious friend at once penetrated her mind, and retired. After some time had elapsed, the nurse informed him that the young lady lived but a few days after his visit, yet long enough to afford a delightful evidence of having obtained pardon and peace through a crucified Redeemer. The very volume, it appeared, that excluded the physician from the family, was rendered instrumental in introducing the dying patient into spiritual life. And never can I forget the pious elevation and the grateful emphasis, with which my venerable friend closed his affecting narrative: “cheerfully,” said he, “would I lose the best family in my professional connection, if by my feeble instrumentality I could be the means of saving another soul from death.”
Thus, my dear friend, I have endeavored to set before you the principal encouragements for the endeavor. I have still to accomplish the most difficult part of my task—that of submitting to you a few suggestions on the mode of communicating serious counsel to the sick. This I must attempt in a future letter.
Believe me, with esteem,
Your very faithful friend,
T. H. B.
Tilford, Jan. 28th, 1836.