There is another aspect of this principle. For example, a dozen planters subscribe, say £10 each, towards the funds of a missionary society; and they pledge themselves to contribute that sum annually on condition that the medical missionary shall be bound to attend professionally on themselves and their families. "Now to this arrangement," writes Dr. Elmslie, "I strongly object, for several reasons. It is very evident, from the nature of this condition, that these planters are trying to drive a bargain for their own advantage. In fact, they wish a European doctor, and, moreover, they wish him cheap. You must also know that these planters are in all probability scattered over a large area, and that to attend them and their families would be very likely to eat up the lion's share of the medical missionary's time and energies. Now this brings me to another axiom in medical missions abroad. The medical missionary should not be bound to attend a single European (save his brethren in the mission). Medical missionaries sent out under the auspices of missionary societies are intended for the natives of the countries to which they are sent. In such countries as India and China, our fellow countrymen can easily obtain the services of medical men if they are only willing to remunerate them sufficiently. They have only to write home to Scotland or England for a medical man, mentioning his salary, which must, of course, be proportionate to their own large incomes. It makes one angry to see our countrymen taking advantage of a charitable work like medical missions to save their own pockets. I hold, therefore, that our medical missionaries should not be bound to attend professionally on any Europeans. Moreover, medical missionaries, as long as they are servants of any missionary society, should not be allowed to give themselves out for this sort of practice. Such practice may fill their purses, but it will and must impair their usefulness among the natives of the country to which they have been sent. A medical missionary's time and energies are limited; he should husband them, therefore, with extreme care. If he has any spare time after his labours amongst the natives, let him rest, or engage in some study bearing on his work."
The Chamba arrangement was about as hopeful a measure of this nature as can well be imagined, but it did not work well. The Rajah gave a very honourable equivalent for the modicum of professional service he asked in return; and the Punjaub Medical Missionary Society, one would suppose, secured in articles 5 and 6 of the Rajah's Administrative Order, the independence of their agent, and perfect freedom for him in the prosecution of missionary work. These articles run thus:–
"5. The Chamba medical missionary shall have full liberty to prosecute the calling of a Christian missionary, in the same way as he would be allowed to do, were he employed in any of the provinces of India which are under the immediate administration of the British Government.
"6. The medical missionary shall be bound, on my demand, to render to me, and to my immediate relatives, due professional attendance; but beyond this I will not interfere in the way in which he may see fit to carry on his medical duties in Chamba."
What could be more explicit? And yet, Dr. Elmslie soon found himself involved in a complicated and unpleasant correspondence regarding these very rights.
"Chamba, 3d January, 1867.–To Dr. Cleghorn.–The dispensary is now open, and patients are treated daily. Medical missionary dispensaries should be open daily. Some are not, I am greatly astonished at this. I fear practice amongst Europeans has something to do with this. We medical missionaries need constantly to remember we did not leave home to be doctors to our own countrymen, who can in most cases be attended by other medical men, but we left home to labour among the perishing heathen, that by the blessing of God on our medical labours we may lead these same perishing heathen to the truth as it is in Jesus."
About a month after, to the same friend he says, "Within the last four weeks we have had four cases of lithotomy, one of which is well, and has left for his own home; the other three are progressing favourably. I am of opinion stone is extremely common in Chamba, goitre too is met with by the hundred. The biniodide of mercury rubbed in locally, and exhibited internally in the form of pill at the same time, works wonders. This medicine is far more effectual than iodine alone."
To his Brother.–"Chamba, 2d January, 1867.–Dearest Stewart,–I am delighted to hear you are once more at home beside our dear mother, whom it is our delightful duty and privilege to cherish and comfort.... I know nothing will please her so much as to see you give evidence of being a lover of Jesus.
"I am not going to preach to you, dear Stewart–Dr. Davidson will do that with all the love and skill for which we honour him, but there is one question which I wish affectionately to ask you. It is this, 'What think ye of Christ?' Oh, love Him, dear Stewart, and serve Him with all your heart, with all your might and main. May God who has done so much for us in the past greatly bless you, and guide you, and enlighten you, and fit you for glory. May the sunshine of a Father's reconciled countenance ever rest on you!–Your loving brother, William.
"Chamba, 19th January, 1867.–Dearest Mother,–You do not tell me enough of yourself. Let me share all your trials as well as your pleasures. I think I can sympathise. The more we know of the great Sympathiser the better we can feel with others; the more we know of the great heart of God overflowing with unquenchable love, the more our hearts are enlarged, and enabled to weep with those who weep, and to rejoice with those who rejoice. I trust you really do bask in the sunshine of a reconciled Father's love and grace. Jesus was never so dear to me as He is now. Oh how manifold are His loving kindnesses to me! Bless the Lord, O my soul.