may be witnessing unconsciously, yet mightily, for the soul, for God,
for the Bible, for immortality.

Is he not witnessing for God, when he shows by his acts that he
believes God to be a God of Life, not of death; of health, not of
disease; of order, not of disorder; of joy and strength, not of
misery and weakness?

Is he not witnessing for Christ when, like Christ, he heals all
manner of sickness and disease among the people, and attacks physical
evil as the natural foe of man and of the Creator of man?

Is he not witnessing for the immortality of the soul when he fights
against death as an evil to be postponed at all hazards and by all
means, even when its advent is certain? Surely it is so. How often
have we seen the doctor by the dying bed, trying to preserve life,
when he knew well that life could not be preserved. We have been
tempted to say to him, 'Let the sufferer alone. He is senseless. He
is going. We can do nothing more for his soul; you can do nothing
more for his body. Why torment him needlessly for the sake of a few
more moments of respiration? Let him alone to die in peace.' How
have we been tempted to say that? We have not dared to say it; for
we saw that the doctor, and not we, was in the right; that in all
those little efforts, so wise, so anxious, so tender, so truly
chivalrous, to keep the failing breath for a few moments more in the
body of one who had no earthly claim upon his care, that doctor was
bearing a testimony, unconscious yet most weighty, to that human
instinct of which the Bible approves throughout, that death in a
human being is an evil, an anomaly, a curse; against which, though he
could not rescue the man from the clutch of his foe, he was bound, in