ed the labour of this beneficent surgeon, and at the same time circumscribed his power of doing good! It is scarce possible that he should be able, by any contrivance, to wear more than ten of his bandages at one time; and how small a number is ten, compared to the multitudes that apply for his assistance! Upon the whole, whatever was your intention, I am afraid your paper has produced but one good effect. As modesty is always the concomitant of merit, Mr. Ratsey no longer offers health to those who have suffered others to render their diseases incurable, but leaves them to perish for the preservation of those that survive. I am, Sir, Your humble servant, T. FRIENDLY. As it is the opinion of Mr. Friendly, that I have conferred no honour by my panegyric, I shall now attempt to effect my purpose by censure. As physic is, perhaps, the most difficult of all the sciences, no man more honours those who excel in it than myself. If I cannot, therefore, animate them in the race, I may at least clear the way about them, and afford merit a fairer chance, by lessening the number of competitors, who may obstruct others, though they cannot run themselves. It is frequently admitted, among persons whose judgment is not otherwise contemptible, that a man without parts and without literature, may practise physic with success; or, in other words, that an illiterate blockhead may be a good physician. But as this maxim appears to me to be little less formidable than a pestilence, I think I shall do considerable service to mankind if I can prevent it from spreading. That the following argument may be more easily comprehended and remembered, I have laboured to contract it into a small compass, and to express my thoughts with the utmost plainness and perspicuity. I. Medicines are not specific antidotes for certain diseases, which we hear distinguished by known and general names: For, II. Twenty persons may be ill of a fever, and this fever may be so much a different disease in each, that an application which would certainly cure one of them, would certainly kill another; so that the very efficacy of the medicine, if it is unskilfully administered, increases the danger. III. The investigation of diseases; the discovery of their causes by their symptoms; and the adaption of the remedy, not to the disease only, with all its accidental complications, but to the habits, age, sex, and constitution of the patient.....require such skill as can result only from extensive knowledge, sound judgment, and critical inquiry. IV. This skill cannot be exerted, if the patient is not seen. V. Gross ignorance of the propriety of language, in a man who pretends to have studied physic, is an incontestible proof of insolence and stupidity. VI. He, therefore, who does not see the absurdity of professing to cure incurable diseases, cannot possibly have acquired sufficient knowledge to cure any. VII. To detect the man in deliberately writing and publishing gross nonsense in an advertisement of his medical skill, written in his native language, is to arrest "the foe of mankind in his walk," and to intercept the "arrow that flies in darkness." This task is at present left to the Adventurer; and this task he will continue to perform, till the Législa ture shall take it out of his hands. Her artless prayer when sacred hours return, THAT mankind have any natural propensity to ill, or that their minds are subject to the influence of any invisible and malevolent being, are notions that of late have been treated with the utmost contempt and disdain. And yet I have remarked, that men frequently neglect to practise those duties of religion, without which they believe the Divine Favour cannot be secured, though by such neglect they do not obtain any immediate advantage. The miserable wretches who swarm in the streets of this metropolis, covered with filth and rags, pining with cold and hunger, and rotting with diseases, will be found to have a general belief, that by going to church men please God, and obtain the pardon of their sins; and yet those who expect to be relieved by the congregation, will linger at the church-door till the service is at an end. In this instance, surely, they become, in their own opinion, the servants of sin, for no VOL. I. other wages than death. To the rich, irreligion, as well as vice, sometimes offers immediate pleasure; and it is easy to conceive why they should rather sink in a luxurious slumber on a bed of down than kneel at the altar. But why does the beggar, in the severity of winter, shiver at the porch, when he might take shelter in the aisle? If he was as near to any other building which he could as easily enter, he would not hesitate a moment; but rather than become a candidate for the blessing of God, he will forego the advantage of the devout, by an appearance of devotion. Of the duties and the privileges of religion, prayer is generally acknowledged to be the chief: and yet I am afraid, that there are few who will not be able to recollect some seasons, in which their unwillingness to pray has been more than in proportion to the labour and the time that it required; seasons in which they would have been less willing to repeat a prayer than any other composition; and rather than have spent five minutes in an address to God, would have devoted an equal space of time wholly to the convenience of another, without any enjoyment or advantage to themselves. These facts, I believe, will scarce be controverted by any; and those who cannot shew that they have adequate natural causes, must allow that they have some other. It also must be acknowledged, that if men are tempted to neglect the worship of God by any spiritual enemy, to worship God is by such an enemy known to be their interest; but because I would not rest much upon this argument in favour of religion, I shall only say, that it has more force than any that I have heard against it. I believe, indeed, there are some, who, with whatever reluctance, punctually conform to the rituals of religion, as an atonement for an allowed and perpetual neglect of virtue; who dream, that by going tɔ church on Sunday, they balance the account of the week, and may again lie, defraud, swear, and be drunken with impunity. These wretches, although in spite of indignation, they move my pity, I shall not here reprove; because their conduct does not only imply the grossest ignorance, but the most deplorable stupidity: and it is hopeless to write for those, of whom it cannot be expected that they should read. There are others, who, believing that neither virtue nor religion alone is sufficient to secure immortality, neglect religion as useless, because they cannot resolve to practise virtue: so the purchase of a telescope would be a superfluous expense to a man that is blind, though all the advantages of sight cannot be obtained without it by those who can see. Upon these slaves of sensuality, it is to be feared, little effect can be produced, by an address either to their reason or their passions; for their reason is already convinced, and their passions alarmed: they live in a perpetual violation of the dictates of conscience; purposes of amendment are every moment formed and broken; they look backward with remorse, and forward with terror; and they accumulate guilt, even while they are anticipating judgment. Nor can I press them to put on an appearance of religion for mere temporary purposes: not only because it would be an aggravation of their wickedness, but because it would conceal their true character, and might therefore injure society. A man who apparently lives without religion, declares to the world that he is without virtue, however he may otherwise conceal his vices; for when the obstacles to virtue are surmounted, the obstacles to religion are few. What should restrain him who has broken the bonds of appetite, from rising at the call of devotion? Will not he who has accomplished a work of difficulty secure his reward at all events, when to secure it is easy? Will not he that has panted in the race, stretch forth his hand to receive the prize? |