and measure its subordinate effects, and to judge accurately why and when to use it, with a full knowledge alike of its good and evil. We now know that it is only by stupefaction. that it can afford relief to the body or exhilaration to the mind, and when we use it we must calculate the whole effect. In certain pathological conditions any anaesthetic may operate beneficially by deadening parts which are morbidly active; but it is thus serviceable only when there is a concurrence of certain abnormal conditions. Hence, the use of alcohol as a steady regimen for body or mind, or for any chronic ailment, is precluded, and whenever it is rightly used it is primarily for its anaesthetic property. Where there is no call for this property there is no call for alcohol.

This is certainly a great step forward, scientifically and morally. Its prospective advantage is incalculable. Let this be universally received as a fixed principle of science, and it will vastly change the practice of medicine. It must have a great influence on the usages of society when all are convinced that alcohol is a real stupefier of every brighter power of mind and heart. Every thinking man, who is not already its slave, must be superior to its allurements as an alleged quickener of the brain when he has become fully aware that its claim is a lie, and its operation a universal and unmitigated cheat. Henceforth men will begin to see more and more clearly, that if alcohol ever quickens a brain it is the maudlin's brain, whose product will be more or less maudlin; and that the purest conceptions and the noblest style can never be the product of an alcoholic brain.

As

Dr. Crane is not the first to call alcohol an anæsthetic. he himself shows, this has been done before by scientists from whom he derives part of his proofs. But the prevailing impressions have been vague and conflicting, and as a consequence the truth in them has been less effective. Dr. Crane has the merit of giving us a consistent and scientific exposition. We now know that alcohol is always primarily and directly an anæsthetic only, and that it can operate as a tonic or exhilarant only anaesthetically, and in certain abnormal conditions. This is to be the rule of the "coming man."

will be found on examination and comparison that all theories of the physiological and psychological operation of

alcohol, so far as they are true, find their expression in the principle advocated in this volume. It reconciles the conflicting impressions of its being an apparent stimulant and yet a narcotic, and shows their mutual relation. James Parton has advanced a new theory, or rather given us a new formula, that "it enables us to violate the laws of nature without immediate suffering and speedy destruction." This is sometimes true, not always, and it is otherwise very defective as a comprehensive formula. It is no sooner brought forth than it is swallowed up by the formula of our author, just as the Egyptian rod-serpents were swallowed up by that of Moses.

We have given so much space to the discussion of this chapter because it is the most original and important in the volume.

Six chapters follow, which discuss with force and unexcep tionable taste the various social, economical, and moral aspects of the general subject of intemperance, closing with a chapter on remedial measures.

The style of the author is worthy of very high commendation. It is perfectly transparent; it is free from hackneyed phrases, and every-where reveals a mind as genial as it is solid. To read this volume is alike recreation and instruction. It has no dull pages or paragraphs. Narrative and argument alike beguile the reader's attention, and command his approval. Even the most labored demonstration is equally easy and clear. Our ar ticle shall conclude with the author's last paragraph, which aims to dispel a selfish indisposition to earnest temperance endeavors.

Fighting hand to hand, foot to foot, with this powerful foe, we must contend for the nation's life, and suffer defeat, or gain at the best a hard won victory. And the saddest thought of all is that there should be among those who ought to be foremost in the action so much reluctance to act, so much apathy in regard to the ruin wrought before their very eyes. We are like the dwellers in a lofty mansion built on some dangerous coast where frequent wrecks occur. Darkness and storm may be without, but we are safe, and full of peace and comfort within. A ship crowded with passengers is going to pieces among the rocks, and we know it. We see the red flash of the alarm-guns, and hear the booming sig nal that death is at work and help is needed. But we are safe. We look around at the circle of loved ones; we glance at the cheerful fire, the table, the books, the pictured walls. Yes, we are safe, Faintly amid the roar of the winds and the sea we hear imploring

voices, but we are safe. We sing our evening song of praise, we say our evening prayer. We retire to our beds and fall asleep to the sound of storm and surf, and imploring voices still more faintly heard; while all through the night, one after another, men, women, and little innocent children are dropping, dropping from the icy wreck, and the busy waves are piling the dead along the shore under our very windows.--Pp. 262–264.

ART. VI. THE LIFE OF TRUST.

"THE LIFE OF TRUST," by George Müller, written by himself, is a curious book, which has been now several years before the American public, and has, very naturally and reasonably,. attracted the notice of multitudes of Christian people. The work purports to be a narrative of "the Lord's dealings with the author, and the American edition was edited by Rev. H. L. Wayland, accompanied with an introduction by his father, the late Rev. Dr. Wayland, wherein that great and good man clearly records his indorsement of the book, and concludes as follows: "We commend this most unpretending of narratives to the thoughtful consideration of Christians of all denominations. We have greatly overrated the teaching of these facts if they do not furnish strong incentives to a life of holy exertion, and impart an unwonted and powerful motive to earnest and believing prayer."

This book comprises a full and minute account of what its title sets forth, a life of trust-trust sincere, firm, and unfailing in God and in his "exceeding great and precious promises." It is not a presentation of such a trust as is merely occasional and intermittent, but a trust that was daily, hourly, constant and wakeful like the breath, ever leaning, ever reposing, ever asking, ever receiving; and hence it furnishes to us one of the finest and most striking illustrations we have ever seen of that remarkable Scripture teaching us to "be careful for nothing; but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."

Mr. Müller is a Russian by birth, born near Halberstadt

in 1805. He grew up a wayward youth, giving much trouble and vexation to his father, who, however, went to very considerable expense for his education. Amid all the irregularities and sinful practices of his youth he seems to have made commendable proficiency in his studies, and was well versed in the ancient and modern languages. When about twenty years of age he gave himself more fully than before to serious thoughts and a correct conduct, and before he had completed his education at Halle he had become a very decided Christian, deeply imbued with the spirit of a missionary, and was much exercised in respect to engaging in foreign missionary labors. In 1829, and when twenty-four years of age, he passed over to England; and shortly after reaching London he received information of a certain dentist who had relinquished a profitable business yielding him about $6,000 a year, with the intention of going, with his family, as a missionary to Persia, "simply trusting in the Lord for temporal supplies." This intelligence produced a deep impression upon the mind of Müller, and, we may presume, aided in giving a coloring to his whole subsequent career.

On coming to England, Mr. Müller gave special attention to studies preparatory to the ministry; and in the course of such studies he relates that he came, at length, to lay aside almost every other book, and gave himself to simply reading and studying the word of God. "The result of this was," said he, "that the first evening that I shut myself into my room to give myself to prayer and meditation over the Scriptures, I learned more in a few hours than I had done during a period of several months previously. But the particular difference was that I received real strength for my soul in doing so."

He now began to preach as a sort of independent minister of the Gospel; for it seemed not, somehow, to accord with the genius of this man, or, at least, with his ideas of pure and simple faith in God, to attach himself to any existing religious organization or Church. With him, beyond most men of whom we have read or heard, the Lord Christ was all in all. He seemed to distrust all and every intervening agency. He shrank from any earthly Bishop, or Presbytery, or ecclesiastical counsel or guidance. He sought to draw nigh to God, and coveted to deal with him alone, and commune with him "face to face."

Mr. Müller presently entered upon a regular course of ministry at Teignmouth, where he had been invited to settle. Here he had, at first, received a regular salary, though a very limited amount; yet, small as it was, he soon reached the conclusion that it was wrong for him to labor in the ministry for any specific salary whatever, but that it was incumbent upon him to look to the Lord for such a provision as he might incline one and another of those to whom he ministered to contribute for his maintenance. For receiving these contributions a permanent box was placed in the chapel, and all desirous of aiding in the minister's support deposited here their offerings.

In the spring of 1832 Mr. Müller, after much consideration. and prayer for the divine direction, removed to Bristol with a view of exercising his ministry there. Before and after leaving Teignmouth he seems to have been associated with a Mr. Craik, a gentleman of like spirit with himself; and at the end of two years' labor at Bristol, with moderate success, they were led to establish a Missionary Society on principles more in harmony with his peculiar views of trust in God alone than what he conceived to be the character of existing associations for missionary effort. A part of these principles was that the contributions of unconverted persons should neither be asked nor rejected if offered, that the help of this class of persons should not be allowed in managing the affairs of the association, and that the society should never incur any debt. Its scope included Sunday-schools, day-schools managed on scriptural principles, circulation of the Scriptures and tracts, and direct aid to missionary efforts proper. The sequel will show the progress and results of this undertaking.

The idea of another enterprise of charity and benevolence was presently revolving in the mind of Mr. Müller, and that was the establishment of a house and home for destitute orphan children, with a view of providing for the temporal necessities of this class of children, and of training them, by the aid of suitable assistants, "in the nurture and admonition of the Lord." The enterprise seems to have been suggested to his mind by the celebrated orphan establishment of Franke at Halle. "This evening," he writes, "I took tea at a sister's house, where I found Franke's Life. I have frequently for a long time thought