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doctors in the community, nor to have the sick-room turned into a drugstore. He wants a doctor who can tell what is the matter with him, and knows what to do for it.

Are you practical, Doctor? When you go into the sick-room do you put aside all your learning and sit down to study the case by natural methods? Do you first note the patient's temperament, then the state of his nutrition as shown in skin, nails, hair, teeth, and body bulk? Do you observe the condition of the circulation, and whether the blood is pure or surcharged with carbonic acid gas? If there is an excess of this gas in the blood, the nerves will respond sluggishly to stimulation, and you must give larger doses of drugs. Do you look at the tongue carefully, and are you aware of the significance of its various coats, its size, and the manner in which it is protruded? Can you gauge from it the stomach's power of absorption? Can you tell whether any jaundice you may find is due to trouble with the liver or the blood? Do you comprehend the very different treatment required by a dry, hot skin and a moist, relaxed one? Can you recognize promptly the symptoms produced by sudden congestion of the kidneys, and do you know enough to let them alone, and treat the bowels and skin? Can you tell whether heart, liver, or kidneys, are at fault in dropsy? Do you know the difference between neuritis and neuralgia?

And when you have looked your patient over, heard his story as to how he got into this trouble, do you know what to do? When you have made up your mind what is wrong, do you know of a pure, active, well-made remedy, which will pass into the blood stream of that patient, and, by some subtle affinity for the offending organ, regulate its action? We know that blood and nervous energy are normally distributed to the various organs of the body in a certain proportion. If this is seriously or long interfered with, we have abnormal function and suffering. Practically, we know that drugs relieve these abnormal conditions by regulating the nerve and blood supply of diseased organs.

To know these facts about disease, and be able to give remedies which will

correct the wrongs in the system, is more important to both doctor and patient than all the fine spun theories about germs and serums in Christendom. If these general hints are not pointed enough for you, Doctor, just experiment a little with, say, apocynum cannabinum in your next case of dropsy. The way a good preparation of this drug will scatter a dropsical collection is astonishing and convincing to the most skeptical. Let us aim constantly at practical results.

Concentrated Foods.

There are diseases in which the digestive and assimilative organs fail utterly to perform their normal duties of converting crude food into vital tissue. They are unable even to manage the most primitive forms of food. Such diseases are advanced stages of diabetes and consumption, marasmus, pernicious anemia, Hodgkin's disease, myxedema, some cases of neurasthenia, etc.

Medicines can no longer reach these cases. Most of them die of exhaustion, or from toxemia, as the result of too rapid tissue waste. If these diseases could be treated with foods so concentrated as to contain little or no residuum of indigestible matter, and requiring little or no change before they can be utilized by the starving system, many patients might be saved, even after extensive structural changes have taken place. There can be no doubt that the good effects produced by protonuclein and thyroid tablets, bone marrow, etc., is due entirely to their value as concentrated foods.

Progress, in these intractable diseases, is going to be made along this line, and the doctor should experiment with the various concentrated foods on the market, and find out which agrees best with his starvation cases. There are a number of good foods known to the profession, such as Armour's Bone Marrow, Carnogen, Panopepton, Pabst's Malt Extract, Nicholson's Liquid Bread, Imperial Granum, Liquid Peptonoids, Liebig's Beef Extract, Welsh's Grape Juice, etc. Even the various emulsions of cod liver oil may be classed as foods, although they require more elaboration than a system

which has almost reached zero can give them.

Try these concentrated foods in cases which seem desperate, and report results. Of course, it is understood that these foods do not, and can not, replace normal digestion and nutrition. They are simply crutches to lean upon, when the natural powers fail absolutely.

Will it be War?

As we write these words, the probabilities of a war with Spain over the Cuban question are very strong. Perhaps war will have begun before this issue of the BRIEF reaches its readers.

We still, however, hope that it will be averted. But whatever may be the outcome, the course of President McKinley, throughout the long strain to which he has been subjected, is deserving of the highest praise and admiration. He has sought to avoid war. He knows its horrors. He realizes that no man can tell where it would lead, when it would end, or what would be the outcome.

He has been harassed and importuned by the band of self-seekers, styled the Cuban Junta, who have sought to make a cat's-paw of the United States, with which to serve their own interests.

He has been besieged and pressed by the multitude, ignorant, and irresponsible, who clamor for war, they know not why. He has been embarrassed and hindered by Congress, whose members are anxious to exalt themselves into visibility by a display of sham patriotism. He has been abused, misrepresented, and insulted. Throughout it all, he has maintained a calm and dignified demeanor. He has swept back the sea in the face of the storm.

He has accomplished much. He has proven himself a master in diplomacy. He forced Spain to recall General Weyler. He refused, on the other hand, even to consider the recalling of General Lee. He compelled Spain to permit the United States to distribute provisions to the needy in Cuba. In short, every demand that he has made on the Spanish Government, has been acceded

the end that Cuba shall be free; but he has sought to accomplish his purpose by the peaceful methods of diplomacy, rather than by bloody war.

Throughout all his negotiations he has acted like a gentleman and not like a bully.

Should war come, Mr. McKinley will not be to blame. Amid the carnage of the battlefield, surrounded by the dead and the dying, he will be able to exclaim, "Thou canst not say I did it. Shake not thy gory locks at me."

What Dust Can Do.

We have just passed through the usual spring epidemic of respiratory diseases. Those of us who do not believe in germ pathology, "among whom we are which," are accustomed to attribute this annual epidemic to the sudden atmospheric changes common at this season. While this view is, undoubtedly, correct in the main, we are satisfied that the dust-laden air is a powerful auxiliary in provoking respiratory inflammations. If our Health Boards are on the lookout for obvious causes of disease, they may sensibly decrease the percentage of spring respiratory diseases, by having sprinkling inaugurated in all towns and cities whenever it is dusty.

It is well known that dust is a powerful provoking agent in exciting disease of the respiratory organs. Workers in stone and marble, steel filers and grinders, rag pickers, carpet beaters, those who habitually do a great deal of sweeping, are prone to develop a bronchopulmonary catarrh, which often runs into consumption.

We would suggest that measures be taken to see that city streets be sprinkled whenever dry and dusty conditions prevail, regardless of the season, and that in the country the road in front of the house be sprinkled morning and evening. Men whose occupation compels them to be exposed to a dusty atmosphere, many hours daily, should wear over the mouth and nose a large sponge, kept saturated with a mucilaginous solution. The use of wet sawdust, and the sprinkling can, has done much to make sweeping less

Brief Pointers. Whipped raw eggs possess great nutritive value, and are very easily digested.

In all passive hemorrhages Kennedy's Dark Pinus Canadensis is regarded as the best remedy.

Three drops of oil of cajuput, in a teaspoonful of Seng, is extremely valuable in habitual flatulency.

Tincture thuja, applied two or three times a day, is the best application to remove venereal warts.

It is well for physicians to remember that capsicum tea is of wonderful value in all forms of uterine hemorrhage.

A mixture of equal parts of lactic acid and glycerine, applied to the face twice a day as a wash, is of value in removing freckles.

The best remedy for scalding urine is one teaspoonful, each, of Sanmetto and fluid extract lycopus virginiana three times a day.

Every physician should keep on hand sulphate of soda, to administer in carbolic acid poisoning. It is a prompt and safe antidote.

A very red tongue indicates the need of acids in the system. Five drops of dilute nitro-hydrochloric acid in water fills the want satisfactorily.

Do not forget the fact that morphine acts better, requires a smaller dose, and is followed by less unpleasant effects if given in a teaspoonful of Peacock's Bromides.

Jaborandi is an exceedingly valuable remedy where there is a general lack of secretion-it must be given in very small and frequently repeated doses to get the best results.

Celerina, in one or two teaspoonful doses before singing, is a great boon to singers and speakers to strengthen and clear the voice. A teaspoonful every three hours is of great value in loss of voice.

Digitalis impairs the general nutrition of the aged, in consequence of its action on the arterioles, and hence should not be prescribed for old people.

A mixture of equal parts of lard, beeswax and ichthyol, melted together and applied to erysipelas, and covered with cotton, will usually cure in three days.

In dyspepsia, Seng in teaspoonful doses before meals, and one or more Lactopeptine tablets after meals, yields satisfactory results in the average case.

A mixture of equal parts of Papine and tincture gelsemium, given in two or three drop doses, and frequently repeated, gives better results than anything else in pain of the ovaries.

Five drops of aromatic sulphuric acid dropped into a teaspoonful of Aletris Cordial (Rio), and well diluted with water, and given three times a day, is almost a specific in the nerve exhaustion of females.

All old people must necessarily have weak hearts, with more or less intermittency. They should be kept on Cactina Pillets; one or two pillets four times a day, with an occasional use of a granule of sulphate of sparteine.

The very best treatment known for enlarged prostate is a teaspoonful of Sanmetto before each meal, and five grains of muriate ammonia in syrup of orange peel after each meal. This treatment, persisted in, usually gives astonishing results.

Dr. Richards says: "The best way to give iron is to drop the muriated tincture of iron in a half teaspoonful of Chionia. Taken this way it does not constipate, and is readily absorbed, and, where iron is indicated, its good effects are quickly manifested."

In every diseased condition of the bladder, test the reaction of the urine. No bladder will heal when the urine is strongly alkaline. Perhaps the urine can be best rendered acid by five-grain doses of benzoic acid in connection with teaspoonful doses of Sanmetto, several times a day.

[Written for the MEDICAL BRIEF.: The Omnipotence of God.

BY R. C. CAVE, St. Louis.

According to the popular faith, God is - a personal being, clothed with unlimited power, and, therefore, able to do, at any time, and in any way that seems good to him, whatever his sovereign will and pleasure may decree. This faith is voiced in the cry that goes up from millions of sorrowing, suffering, human hearts, pleading for deliverance from dangers, trials, and afflictions, which nature, in her relentless course, has brought upon them. All such prayers are based on, and spring from, the belief in what is called the omnipotence of God-the belief that he, if only he can be prevailed upon to do it, is able, by merely putting forth his almighty energy, to arrest the course of nature, and give, or withhold, according to his sovereign will and pleasure.

This faith most men esteem too sacred to be questioned, and yet it seems to me that a rational and impartial consideration of the question will convince us that we must either deny that God is omnipotent in the way that the popular faith holds him to be, or else deny that he is infinitely wise, and good, and righteous. It seems to me that the popular belief in his omnipotence, considered in the light of the facts of existence, is altogether inconsistent with belief in his infinite wisdom, benevolence, and holiness.

Wisdom conserves both time and means. It expends nothing more than is necessary to accomplish the end in view. The wise man does not waste time and strength in doing his work, but attains his end in the most direct, speediest, and least expensive manner possible. But, if we assume God to be omnipotent, as the popular faith declares him to be, we are forced to conclude that he is not thus wise; for the facts of existence show that he spends thousands of years, and wastes the strength of millions of lives, to accomplish what omnipotence might accomplish in a moment of time, and without the sacrifice of a single life. Take, for ex

ample, the abolition of slavery in this country. That, we are told, was a work of God; but surely it was not wisely done through long years of bloody strife, and vast expenditures of life and money, if, as faith in divine omnipotence assumes, it might have been done as well, or better, without strife or loss, by the simple exertion of almighty power; and so with every advance in human civilization since time began. On the orthodox hypothesis of divine omnipotence, no progressive step in the world's life has been made without an unnecessary expenditure of time, strength, and life. If God be omnipotent in the sense in which men say he is-if it be true that he has but to speak, and it is done, but to command, and it stands fastthere is no escape from the conclusion that he is deficient in the wisdom which perceives, and takes the shortest course to the end in view.

Equally true is it that the popular conception of divine omnipotence is inconsistent with faith in divine benevolence. When we consider the world's misery, when we think of the millions of men, women, and children toiling in want, with the sweat of healthful labor changed into the sweat of torture, blindly groping in ignorance and sin, and sinking into ever deepening depths of woe, staggering beneath the burdens cruelly laid upon them by tyranny and oppression, crushed down into the very dust by the heavy hand of affliction, and dragging out a weary and hopeless existence with bruised, and bleeding, and breaking hearts-when we think of the pain, grief, despair, and anguish of human lives all around us, we, cold and selfish though we be, are moved to pity, and impelled by every benevolent instinct of our nature to do what we can to ease the world's aching heart, and hush its wail of distress. Our souls tell us that to calmly look on, and let man, woman, or child writhe in agony, which we could relieve by merely stretching out our hands, or speaking a word, would be cruel, inhuman, and devilish. And, yet, that is just what the popular idea of God's omnipotence makes him do. If that idea be true, God has the power to free the world from all its pain and anguish in a moment, and yet he

calmly looks on and sees his creatures suffer. This theory makes God more malevolent than the most hardened man.

It does not help the matter to say, as theologians do, that God permits all this human suffering because he designs, through it, to work out good; for that is no justification of his course, if he be omnipotent, and, therefore, able to work out the good in some other way. It can not be merciful to give even the highest good through the infliction of pain, if that good can be given just as well without the pain. If the popular faith be true-if God can do whatever he pleases-he can, if he will, lead the world to the highest good without subjecting it to suffering; and, in that case, every thrill of pain that shoots along human nerves, and every pang of grief that is felt by human hearts, and every cry of anguish that comes up out of the depths of human affliction is a witness against his benevolence.

Again, the popular belief in God's omnipotence is inconsistent with faith in his perfect holiness. If he had unlimited power and was able to do whatever seemed good to him, he could have prevented all the sin that has cursed and is still cursing our world; and if, having the power to prevent sin, he still permitted it, he thereby became morally a partaker of it. The existence of sin in a world governed by a ruler who could have kept the sin out had he so chosen, and who can abolish it by the breath of his mouth whenever he pleases, implies that the ruler prefers a sinful world, and, therefore, that he himself can not be perfectly holy. As Winwood Reade sharply puts it: "Either sin entered the world against the will of the Creator, in which case he is not omnipotent, or it entered with his permission, in which case it is his agent, in which case he selects sin, in which case he has a preference for sin, in which case he is fond of sin, in which case he is sinful." There is no way of escape from the conclusion. If God be omnipotent in the sense in which the popular belief declares him to be, every crime that blackens the pages of human history, every unrighteous deed perpetrated on the face of the earth, is upheld

by his consent and bears witness against his holiness.

Thus it appears that we must either reject the old faith in divine omnipotence, or else abandon faith in God's wisdom, benevolence and holiness. The two faiths can not stand together. Reason compels to choose between them; and, for myself, I unhesitatingly reject the old doctrine and hold fast to faith in the wisdom, benevolence, and holiness of the eternal spirit from whom all things proceed.

By abandoning faith in an almighty power which is not put forth to heal the world's diseases, but permits all things to work out their destiny as though it were not, I lose nothing; but by abandoning faith in the spirit of wisdom, love, and holiness, working at the heart of all things, and making for righteousness, I would lose everything that to me makes a true, noble, and manly life worth living. I hold fast, therefore, to faith in a wise, benevolent, and righteous God. He is not omnipotent in the sense that he can do in a moment whatever is pleasing to him; he is not omnipotent in the sense that all things are possible with him; he is not omnipotent in the sense that he has but to speak, and the thing desired by him is done; but he is omnipotent in the sense that his wise, benevolent, and holy purposes, though often defeated and overthrown for a season, will surely triumph in the end. He is not omnipotent in the sense that he has power to overcome in a moment all the forces that oppose his will, but he is omnipotent in the sense that we sometimes say truth is omnipotent, meaning thereby that, "crushed to earth, it will rise again," and ultimately prevail. He is not omnipotent in the sense that he can prevent all evil and suffering, but he is omnipotent in the sense that he can educe good out of the evil and cause the suffering to work out a far more exceeding and eternal weight of glory. He is not omnipotent in the sense that he can hush all the discords in the Universe, but he is omnipotent in the sense that he can make "joy the final note in every song." He is not omnipotent in the sense that he can give sight to the blinded eyes of a

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