GEORGE MULLER OF BRISTOL

AND

HIS WITNESS TO A PRAYER-HEARING GOD

BYARTHUR T. PIERSONAuthor of "The Crisis of Missions, " "The New Acts of the Apostles, ""Many Infallible Proofs, " etc. ; editor of "The MissionaryReview of the World, " etc. 

WITH AN INTRODUCTIONBYJAMES WRIGHTSon-in-law and successor in the work of George Muller

Illustrated

NEW YORK CHICAGO TORONTOFleming H. Revell CompanyLONDON AND EDINBURGH

Copyright, 1899, BYTHE BAKER AND TAYLOR CO. 

[Transcriber's Note: George Muller's family name is Germanic in origin. Everywhere that his name appears in the printed text, the letter "u" ismarked with two dots above it (called an 'umlaut') to show that it ispronounced differently from the way the unmarked vowel is normallypronounced. So his name is usually pronounced in English as Myew-ler, not as Mool-ler or Mull-ler. ]

Introduction

VERY soon after the decease of my beloved father-in-law I began toreceive letters pressing upon me the desirableness of issuing as soon aspossible a memoir of him and his work. 

The well-known autobiography, entitled "Narrative of the Lord's Dealingswith George Muller, " had been, and was still being, so greatly used byGod in the edification of believers and the conversion of unbelieversthat I hesitated to countenance any attempt to supersede or evensupplement it. But as, with prayer, I reflected upon the subject, several considerations impressed me:

1st. The last volume of the Narrative ends with the year 1885, so thatthere is no record of the last thirteen years of Mr. Muller's lifeexcepting what is contained in the yearly reports of "The ScripturalKnowledge Institution. "

2d. The last three volumes of the Narrative, being mainly a condensationof the yearly reports during the period embraced in them, contain muchunavoidable repetition. 

3d. A book of, say, four hundred and fifty pages, containing thesubstance of the four volumes of the Narrative, and carrying on thehistory to the date of the decease of the founder of the institution, would meet the desire of a large class of readers. 

4th. Several brief sketches of Mr. Muller's career had issued from thepress within a few days after the funeral; and one (written by Mr. F. Warne and published by W. F. Mack & Co. , Bristol), a very accurate andtruly appreciative sketch, had had a large circulation; but I wasconvinced by the letters that reached me that a more comprehensivememoir was called for, and _would be_ produced, so I was led especiallyto pray for _guidance_ that such a book might be entrusted to the authorfitted by God to undertake it. 

While waiting for the answer to this definite petition, though greatlyurged by publishers to proceed, I steadily declined to take any stepuntil I had clearer light. Moreover, I was, personally, occupied duringMay and June in preparing the Annual Report of "The Scriptural KnowledgeInstitution, " and could not give proper attention to the other matter. 

Just then I learned from Dr. Arthur T. Pierson, of Brooklyn, N. Y. , thathe had been led to undertake the production of a memoir of Mr. Mullerfor American readers, and requesting my aid by furnishing him with somematerials needed for the work. 

Having complied with this request I was favoured by Dr. Pierson with asyllabus of the method and contents of his intended work. 

The more I thought upon the subject the more satisfied I became that noone could be found more fitted to undertake the work which had beencalled for on this side of the Atlantic also than this my well-known andbeloved friend. 

He had had exceptional opportunities twenty years ago in the UnitedStates, and in later years when visiting Great Britain, for becomingintimately acquainted with Mr. Muller, with the principles on which theOrphanage and other branches of "The Scriptural Knowledge Institution"were carried on, and with many details of their working. I knew that Dr. Pierson most thoroughly sympathized with these principles as beingaccording to the mind of God revealed in His word; and that he could, therefore, present not merely the history of the external facts andresults of Mr. Muller's life and labours, but could and would, by God'shelp, unfold, with the ardour and force of _conviction, _ the secretsprings of that life and of those labours. 

I therefore intimated to my dear friend that, provided he would allow meto read the manuscript and have thus the opportunity of making anysuggestions that I felt necessary, I would, as my belovedfather-in-law's executor and representative, gladly endorse his work asthe authorized memoir for British as well as American readers. 

To this Dr. Pierson readily assented; and now, after carefully goingthrough the whole, I confidently recommend the book to esteemed readerson both sides of the Atlantic, with the earnest prayer that the result, in relation to the subject of this memoir, may be identical with thatproduced by the account of the Apostle Paul's "manner of life" upon thechurches of Judea which were in Christ (Gal. I. 24), viz. , "They glorified GOD" in him. 

JAMES WRIGHT. 

13 CHARLOTTE STREET, PARK STREET, BRISTOL, ENG. , March, 1899. 

A Prefatory Word

DR. OLIVER W. HOLMES wittily said that an autobiography is what everybiography _ought to be. _ The four volumes of "The Narrative of theLord's Dealings with George Muller, " already issued from the press andwritten by his own hand, with a fifth volume covering his missionarytours, and prepared by his wife, supplemented by the Annual Reportssince published, constitute essentially an autobiography--Mr. Muller'sown life-story, stamped with his own peculiar individuality, andsingularly and minutely complete. To those who wish the simple journalof his life with the details of his history, these printed documentsmake any other sketch of him from other hands so far unnecessary. 

There are, however, two considerations which have mainly prompted thepreparation of this brief memoir: first, that the facts of thisremarkable life might be set forth not so much with reference to thechronological order of their occurrence, as events, as for the sake ofthe lessons in living which they furnish, illustrating and enforcinggrand spiritual principles and precepts: and secondly, because no man sohumble as he would ever write of himself what, after his departure, another might properly write of him that others might glorify God inhim. 

No one could have undertaken this work of writing Mr. Muller's life-storywithout being deeply impressed with the opportunity thus afforded forimpressing the most vital truths that concern holy living and holyserving; nor could any one have completed such a work without feelingoverawed by the argument which this narrative furnishes for a present, living, prayer-hearing God, and for a possible and practical daily walkwith Him and work with Him. It has been a great help in the preparationof this book that the writer has had such frequent converse with Mr. James Wright, who was so long Mr. Muller's associate and knew him sointimately. 

So prominent was the word of God as a power in Mr. Muller's life that, inan appendix, we have given peculiar emphasis to the great leading textsof Scripture which inspired and guided his faith and conduct, and, sofar as possible, in the order in which such texts became practicallyinfluential in his life; and so many wise and invaluable counsels are tobe found scattered throughout his journal that some of the most strikingand helpful have been selected, which may also be found in the appendix. 

This volume has, like the life it sketches, but one aim. It is simplyand solely meant to extend, emphasize, and perpetuate George Muller'switness to a prayer-hearing God; to present, as plainly, forcibly, andbriefly as is practicable, the outlines of a human history, and anexperience of the Lord's leadings and dealings, which furnish asufficient answer to the question:

WHERE IS THE LORD GOD OF ELIJAH?

Table of Contents PAGE

INTRODUCTION BY MR. JAMES WRIGHT . .. .. .. . 

A PREFATORY WORD . .. .. 

CHAPTER I. FROM HIS BIRTH TO HIS NEW BIRTH . .. .. .. .. 

CHAPTER II. THE NEW BIRTH AND THE NEW LIFE . .. .. . 

CHAPTER III. MAKING READY THE CHOSEN VESSEL . .. .. . 

CHAPTER IV. NEW STEPS AND STAGES OF PREPARATION . .. . 

CHAPTER V. THE PULPIT AND THE PASTORATE . .. .. .. .. . 

CHAPTER VI. "THE NARRATIVE OF THE LORD'S DEALINGS" . .. .. . 

CHAPTER VII. LED OF GOD INTO A NEW SPHERE . .. .. .. . 

CHAPTER VIII. A TREE OF GOD'S OWN PLANTING . .. .. .. . 

CHAPTER IX. THE GROWTH OF GOD'S OWN PLANT . .. .. .. . 

CHAPTER X. THE WORD OF GOD AND PRAYER . .. .. 

CHAPTER XI. TRIALS OF FAITH AND HELPERS TO FAITH . .. .. .. 

CHAPTER XII. NEW LESSONS IN GOD'S SCHOOL OF PRAYER . .. .. . 

CHAPTER XIII. FOLLOWING THE PILLAR OF CLOUD AND FIRE . .. .. . 

CHAPTER XIV. GOD'S BUILDING: THE NEW ORPHAN HOUSES . .. .. 

CHAPTER XV. THE MANIFOLD GRACE OF GOD . .. .. .. .. .. 

CHAPTER XVI. THE SHADOW OF A GREAT SORROW . .. .. 

CHAPTER XVII. THE PERIOD OF WORLD-WIDE WITNESS . .. .. .. . 

CHAPTER XVIII. FAITH AND PATIENCE IN SERVING . .. .. .. .. . 

CHAPTER XIX. AT EVENING-TIME-LIGHT . .. .. .. .. .. .. 

CHAPTER XX. THE SUMMARY OF THE LIFE-WORK . .. .. . 

CHAPTER XXI. CHURCH LIFE AND GROWTH . .. 

CHAPTER XXII. A GLANCE AT THE GIFTS AND THE GIVERS . .. 

CHAPTER XXIII. GOD'S WITNESS TO THE WORK . .. .. .. . 

CHAPTER XXIV. LAST LOOKS, BACKWARD AND FORWARD . .. . 

APPENDIX. 

A. SCRIPTURE TEXTS THAT MOULDED GEORGE MULLER . .. . 

B. APPREHENSION OF TRUTH . .. .. .. .. .. . 

C. SEPARATION FROM THE LONDON SOCIETY, ETC. . .. . 

D. THE SCRIPTURAL KNOWLEDGE INSTITUTION FOR HOME AND ABROAD . .. . 

E. REASONS WHICH LED MR. MULLER TO ESTABLISH AN ORPHAN HOUSE . .. . 

F. ARGUMENTS IN PRAYER FOR THE ORPHAN WORK . .. . 

G. THE PURCHASE OF A SITE, ETC. . .. .. .. .. 

H. GOD'S FAITHFULNESS IN PROVIDING . .. .. .. . 

K. FURTHER RECOLLECTIONS OF MR. MULLER . .. .. 

L. CHURCH FELLOWSHIP, BAPTISM, ETC. . .. .. .. . 

M. CHURCH CONDUCT . .. .. .. .. .. .. .. 

N. THE WISE SAYINGS OF GEORGE MULLER . .. 

George Muller of Bristol

CHAPTER I

FROM HIS BIRTH TO HIS NEW BIRTH

A HUMAN life, filled with the presence and power of God, is one of God'schoicest gifts to His church and to the world. 

Things which are unseen and eternal seem, to the carnal man, distant andindistinct, while what is seen and temporal is vivid and real. Practically, any object in nature that can be seen or felt is thus morereal and actual to most men than the Living God. Every man who walkswith God, and finds Him a present Help in every time of need; who putsHis promises to the practical proof and verifies them in actualexperience; every believer who with the key of faith unlocks God'smysteries, and with the key of prayer unlocks God's treasuries, thusfurnishes to the race a demonstration and an illustration of the factthat "He is, and is a Rewarder of them that diligently seek Him. "

George Muller was such an argument and example incarnated in humanflesh. Here was a man of like passions as we are and tempted in allpoints like as we are, but who believed God and was established bybelieving; who prayed earnestly that he might live a life and do a workwhich should be a convincing proof that God hears prayer and that it issafe to trust Him at all times; and who has furnished just such awitness as he desired. Like Enoch, he truly walked with God, and hadabundant testimony borne to him that he pleased God. And when, on thetenth day of March, 1898, it was told us of George Muller that "he wasnot, " we knew that "God had taken him": it seemed more like atranslation than like death. 

To those who are familiar with his long life-story, and, most of all, tothose who intimately knew him and felt the power of personal contactwith him, he was one of God's ripest saints and himself a living proofthat a life of faith is possible; that God may be known, communed with, found, and may become a conscious companion in the daily life. GeorgeMuller proved for himself and for all others who will receive hiswitness that, to those who are willing to take God at His word and toyield self to His will, He is "the same yesterday and to-day andforever": that the days of divine intervention and deliverance are pastonly to those with whom the days of faith and obedience are past--in aword, that believing prayer works still the wonders which our fatherstold of in the days of old. 

The life of this man may best be studied, perhaps, by dividing it intocertain marked periods, into which it naturally falls, when we look atthose leading events and experiences which are like punctuation-marks orparagraph divisions, --as, for example:

1. From his birth to his new birth or conversion: 1805-1825. 

2. From his conversion to full entrance on his life-work: 1825-35. 

3. From this point to the period of his mission tours: 1835-75. 

4. From the beginning to the close of these tours: 1875-92. 

5. From the close of his tours to his death: 1892-98. 

Thus the first period would cover twenty years; the second, ten; thethird, forty; the fourth, seventeen; and the last, six. However thusunequal in length, each forms a sort of epoch, marked by certainconspicuous and characteristic features which serve to distinguish itand make its lessons peculiarly important and memorable. For example, the first period is that of the lost days of sin, in which the greatlesson taught is the bitterness and worthlessness of a disobedient life. In the second period may be traced the remarkable steps of preparationfor the great work of his life. The third period embraces the actualworking out of the divine mission committed to him. Then for seventeenor eighteen years we find him bearing in all parts of the earth hisworld-wide witness to God; and the last six years were used of God inmellowing and maturing his Christian character. During these years hewas left in peculiar loneliness, yet this only made him lean more on thedivine companionship, and it was noticeable with those who were broughtinto most intimate contact with him that he was more than ever beforeheavenly-minded, and the beauty of the Lord his God was upon him. 

The first period may be passed rapidly by, for it covers only the wastedyears of a sinful and profligate youth and early manhood. It is ofinterest mainly as illustrating the sovereignty of that Grace whichabounds even to the chief of sinners. Who can read the story of thatscore of years and yet talk of piety as the product of evolution? In hiscase, instead of evolution, there was rather a _revolution, _ as markedand complete as ever was found, perhaps, in the annals of salvation. IfLord George Lyttelton could account for the conversion of Saul of Tarsusonly by supernatural power, what would he have thought of GeorgeMuller's transformation! Saul had in his favor a conscience, howevermisguided, and a morality, however pharisaic. George Muller was aflagrant sinner against common honesty and decency, and his whole earlycareer was a revolt, not against God only, but against his own moralsense. If Saul was a hardened transgressor, how callous must have beenGeorge Muller!

He was a native of Prussia, born at Kroppenstaedt, near Halberstadt, September 27, 1805. Less than five years later his parents removed toHeimersleben, some four miles off, where his father was made collectorof the excise, again removing about eleven years later to Schoenebeck, near Magdeburg, where he had obtained another appointment. 

George Muller had no proper parental training. His father's favoritismtoward him was harmful both to himself and to his brother, as in thefamily of Jacob, tending to jealousy and estrangement. Money was put toofreely into the hands of these boys, hoping that they might learn how touse it and save it; but the result was, rather, careless and viciouswaste, for it became the source of many childish sins of indulgence. Worse still, when called upon to render any account of theirstewardship, sins of lying and deception were used to cloak wastefulspending. Young George systematically deceived his father, either byfalse entries of what he had received, or by false statements of what hehad spent or had on hand. When his tricks were found out, the punishmentwhich followed led to no reformation, the only effect being moreingenious devices of trickery and fraud. Like the Spartan lad, GeorgeMuller reckoned it no fault to steal, but only to have his theft foundout. 

His own brief account of his boyhood shows a very bad boy and heattempts no disguise. Before he was ten years old he was a habitualthief and an expert at cheating; even government funds, entrusted to hisfather, were not safe from his hands. Suspicion led to the laying of asnare into which he fell: a sum of money was carefully counted and putwhere he would find it and have a chance to steal it. He took it and hidit under his foot in his shoe, but, he being searched and the moneybeing found, it became clear to whom the various sums previously missingmight be traced. 

His father wished him educated for a clergyman, and before he was elevenhe was sent to the cathedral classical school at Halberstadt to befitted for the university. That such a lad should be deliberately setapart for such a sacred office and calling, by a father who knew hismoral obliquities and offences, seems incredible--but, where a statechurch exists, the ministry of the Gospel is apt to be treated as ahuman profession rather than as a divine vocation, and so the standardsof fitness often sink to the low secular level, and the main object inview becomes the so-called "living, " which is, alas, too frequentlyindependent of _holy_ living. 

From this time the lad's studies were mixed up with novel-reading andvarious vicious indulgences. Card-playing and even strong drink got holdof him. The night when his mother lay dying, her boy of fourteen wasreeling through the streets, drunk; and even her death failed to arresthis wicked course or to arouse his sleeping conscience. And--as mustalways be the case when such solemn reminders make one no better--heonly grew worse. 

When he came to the age for confirmation He had to attend the class forpreparatory religious teaching; but this being to him a mere form, andmet in a careless spirit, another false step was taken: sacred thingswere treated as common, and so conscience became the more callous. Onthe very eve of confirmation and of his first approach to the Lord'sTable he was guilty of gross sins; and on the day previous, when he metthe clergyman for the customary "confession of sin, " he planned andpractised another shameless fraud, withholding from him eleven-twelfthsof the confirmation fee entrusted to him by his father!

In such frames of mind and with such habits of life George Muller, inthe Easter season of 1820, was confirmed and became a communicant. Confirmed, indeed! but in sin, not only immoral and unregenerate, but soignorant of the very rudiments of the Gospel of Christ that he could nothave stated to an inquiring soul the simple terms of the plan ofsalvation. There was, it is true about such serious and sacredtransactions, a vague solemnity which left a transient impression andled to shallow resolves to live a better life; but there was no realsense of sin or of repentance toward God, nor was there any dependenceupon a higher strength: and, without these, efforts at self-amendmentnever prove of value or work lasting results. 

The story of this wicked boyhood presents but little variety, exceptthat of sin and crime. It is one long tale of evil-doing and of thesorrow which it brings. Once, when his money was all recklessly wasted, hunger drove him to steal a bit of coarse bread from a soldier who was afellow lodger; and looking back, long afterward, to that hour ofextremity, he exclaimed, "What a bitter thing is the service of Satan, even in this world!"

On his father's removal to Schoenebeck in 1821 he asked to be sent tothe cathedral school at Magdeburg, inwardly hoping thus to break awayfrom his sinful snares and vicious companions, and, amid new scenes, find help in self-reform. He was not, therefore, without at leastoccasional aspirations after moral improvement; but again he made thecommon and fatal mistake of overlooking the Source of all truebetterment. "God was not in all his thoughts. " He found that to leaveone place for another was not to leave his sin behind, for he tookhimself along. 

His father, with a strange fatuity, left him to superintend sundryalterations in his house at Heimersleben, arranging for him meanwhile toread classics with the resident clergyman, Rev. Dr. Nagel. Being thusfor a time his own master, temptation opened wide doors before him. Hewas allowed to collect dues from his father's debtors, and again heresorted to fraud, spending large sums of this money and concealing thefact that it had been paid. 

In November, 1821, he went to Magdeburg and to Brunswick, to whichlatter place he was drawn by his passion for a young Roman Catholicgirl, whom he had met there soon after confirmation. In this absencefrom home he took one step after another in the path of wickedindulgence. First of all, by lying to his tutor he got his consent tohis going; then came a week of sin at Magdeburg and a wasting of hisfather's means at a costly hotel in Brunswick. His money being gone, hewent to the house of an uncle until he was sent away; then, at anotherexpensive hotel, he ran up bills until, payment being demanded, he hadto leave his best clothes as a security, barely escaping arrest. Then, at Wolfenbuttel, he tried the same bold scheme again, until, havingnothing for deposit, he ran off, but this time was caught and sent tojail. This boy of sixteen was already a liar and thief, swindler anddrunkard, accomplished only in crime, a companion of convicted felonsand himself in a felon's cell. This cell, a few days later, a thiefshared: and these two held converse as fellow thieves, relating theiradventures to one another, and young Muller, that he might not beoutdone, invented lying tales of villainy to make himself out the morefamous fellow of the two!

Ten or twelve days passed in this wretched fellowship, untildisagreement led to a sullen silence between them. And so passed awaytwenty-four dark days, from December 18, 1821, until the 12th of Januaryensuing, during all of which George Muller was shut up in prison andduring part of which he sought as a favour the company of a thief. 

His father learned of his disgrace and sent money to meet his hotel duesand other "costs" and pay for his return home. Yet such was hispersistent wickedness that, going from a convict's cell to confront hisoutraged but indulgent parent, he chose as his companion in travel anavowedly wicked man. 

He was severely chastised by his father and felt that he must make someeffort to reinstate himself in his favour. He therefore studied hard andtook pupils in arithmetic and German, French and Latin. This outwardreform so pleased his father that he shortly forgot as well as forgavehis evil-doing; but again it was only the outside of the cup and platterthat was made clean: the secret heart was still desperately wicked andthe whole life, as God saw it, was an abomination. 

George Muller now began to forge what he afterward called "a whole chainof lies. " When his father would no longer consent to his staying athome, he left, ostensibly for Halle, the university town, to beexamined, but really for Nordhausen to seek entrance into the gymnasium. He avoided Halle because he dreaded its severe discipline, and foresawthat restraint would be doubly irksome when constantly meeting youngfellows of his acquaintance who, as students in the university, wouldhave much more freedom than himself. On returning home he tried toconceal this fraud from his father; but just before he was to leaveagain for Nordhausen the truth became known, which made needful newlinks in that chain of lies to account for his systematic disobedienceand deception. His father, though angry, permitted him to go toNordhausen, where he remained from October, 1822, till Easter, 1825. 

During these two and a half years he studied classics, French, history, etc. , living with the director of the gymnasium. His conduct so improvedthat he rose in favour and was pointed to as an example for the otherlads, and permitted to accompany the master in his walks, to conversewith him in Latin. At this time he was a hard student, rising at fourA. M. The year through, and applying himself to his books till ten atnight. 

Nevertheless, by his own confession, behind all this formal proprietythere lay secret sin and utter alienation from God. His vices induced anillness which for thirteen weeks kept him in his room. He was notwithout a religious bent, which led to the reading of such books asKlopstock's works, but he neither cared for God's word, nor had he anycompunction for trampling upon God's law. In his library, now numberingabout three hundred books, no Bible was found. Cicero and Horace, Moliere and Voltaire, he knew and valued, but of the Holy Scriptures hewas grossly ignorant, and as indifferent to them as he was ignorant ofthem. Twice a year, according to prevailing custom, he went to theLord's Supper, like others who had passed the age of confirmation, andhe could not at such seasons quite avoid religious impressions. When theconsecrated bread and wine touched his lips he would sometimes take anoath to reform, and for a few days refrain from some open sins; butthere was no spiritual life to act as a force within, and his vows wereforgotten almost as soon as made. The old Satan was too strong for theyoung Muller, and, when the mighty passions of his evil nature wereroused, his resolves and endeavours were as powerless to hold him aswere the new cords which bound Samson, to restrain him, when he awokefrom his slumber. 

It is hard to believe that this young man of twenty could lie without ablush and with the air of perfect candor. When dissipation dragged himinto the mire of debt, and his allowance would not help him out, heresorted again to the most ingenious devices of falsehood. He pretendedthat the money wasted in riotous living had been stolen by violence, and, to carry out the deception he studied the part of an actor. Forcingthe locks of his trunk and guitar-case, he ran into the director's roomhalf dressed and feigning fright, declaring that he was the victim of arobbery, and excited such pity that friends made up a purse to cover hissupposed losses. Suspicion was, however, awakened that he had beenplaying a false part, and he never regained the master's confidence; andthough he had even then no sense of sin, shame at being detected in suchmeanness and hypocrisy made him shrink from ever again facing thedirector's wife, who, in his long sickness, had nursed him like amother. 

Such was the man who was not only admitted to honourable standing as auniversity student, but accepted as a candidate for holy orders, withpermission to preach in the Lutheran establishment. This student ofdivinity knew nothing of God or salvation, and was ignorant even of thegospel plan of saving grace. He felt the need for a better life, but nogodly motives swayed him. Reformation was a matter purely of expediency:to continue in profligacy would bring final exposure, and no parishwould have him as a pastor. To get a valuable "cure" and a good "living"he must make attainments in divinity, pass a good examination, and haveat least a decent reputation. Worldly policy urged him to apply himselfon the one hand to his studies and on the other to self-reform. 

Again he met defeat, for he had never yet found the one source andsecret of all strength. Scarce had he entered Halle before his resolvesproved frail as a spider's web, unable to restrain him from viciousindulgences. He refrained indeed from street brawls and duelling, because they would curtail his liberty, but he knew as yet no moralrestraints. His money was soon spent, and he borrowed till he could findno one to lend, and then pawned his watch and clothes. 

He could not but be wretched, for it was plain to what a goal of povertyand misery, dishonour and disgrace, such paths lead. Policy loudly urgedhim to abandon his evil-doing, but piety had as yet no voice in hislife. He went so far, however, as to choose for a friend a young man andformer schoolmate, named Beta, whose quiet seriousness might, as hehoped, steady his own course. But he was leaning on a broken reed, forBeta was himself a backslider. Again he was taken ill. God made him to"possess the iniquities of his youth. " After some weeks he was better, and once more his conduct took on the semblance of improvement. 

The true mainspring of all well-regulated lives was still lacking, andsin soon broke out in unholy indulgence. George Muller was an adept atthe ingenuity of vice. What he had left he pawned to get money, and withBeta and two others went on a four days' pleasure-drive, and thenplanned a longer tour in the Alps. Barriers were in the way, for bothmoney and passports were lacking; but fertility of invention swept allsuch barriers away. Forged letters, purporting to be from their parents, brought passports for the party, and books, put in pawn, secured money. Forty-three days were spent in travel, mostly afoot; and during thistour George Muller, holding, like Judas, the common purse, proved, likehim, a thief, for he managed to make his companions pay one third of hisown expenses. 

The party were back in Halle before the end of September, and GeorgeMuller went home to spend the rest of his vacation. To account plausiblyto his father for the use of his allowance a new chain of lies wasreadily devised. So soon and so sadly were all his good resolves againbroken. 

When once more in Halle, he little knew that the time had come when hewas to become a new man in Christ Jesus. He was to find God, and thatdiscovery was to turn into a new channel the whole current of his life. The sin and misery of these twenty years would not have been reluctantlychronicled but to make the more clear that his conversion was asupernatural work, inexplicable without God. There was certainly nothingin himself to 'evolve' such a result, nor was there anything in his'environment. ' In that university town there were no natural forces thatcould bring about a revolution in character and conduct such as heexperienced. Twelve hundred and sixty students were there gathered, andnine hundred of them were divinity students, yet even of the latternumber, though all were permitted to preach, not one hundredth part, hesays, actually "feared the Lord. " Formalism displaced pure and undefiledreligion, and with many of them immorality and infidelity were cloakedbehind a profession of piety. Surely such a man, with such surroundings, could undergo no radical change of character and life without theintervention of some mighty power from without and from above! What thisforce was, and how it wrought upon him and in him, we are now to see. 

CHAPTER II

THE NEW BIRTH AND THE NEW LIFE

THE lost days of sin, now forever past, the days of heaven upon earthbegan to dawn, to grow brighter till the perfect day. 

We enter the second period of this life we are reviewing. After a scoreof years of evil-doing George Muller was converted to God, and theradical nature of the change strikingly proves and displays thesovereignty of Almighty Grace. He had been kept amid scenes ofoutrageous and flagrant sin, and brought through many perils, as well astwo serious illnesses, because divine purposes of mercy were to befulfilled in him. No other explanation can adequately account for thefacts. 

Let those who would explain such a conversion without taking God intoaccount remember that it was at a time when this young sinner was ascareless as ever; when he had not for years read the Bible or had a copyof it in his possession; when he had seldom gone to a service ofworship, and had never yet even heard one gospel sermon; when he hadnever been told by any believer what it is to believe on the Lord JesusChrist and to live by God's help and according to His Word; when, infact, he had no conception of the first principles of the doctrine ofChrist, and knew not the real nature of a holy life, but thought allothers to be as himself, except in the degree of depravity and iniquity. This young man had thus grown to manhood without having learned thatrudimental truth that sinners and saints differ not in degree but inkind; that if any man be in Christ, he is a new creation; yet the hardheart of such a man, at such a time and in such conditions, was sowrought upon by the Holy Spirit that he suddenly found entrance into anew sphere of life, with new adaptations to its new atmosphere. 

The divine Hand in this history is doubly plain when, as we now lookback, we see that this was also the period of preparation for hislife-work--a preparation the more mysterious because he had as yet noconception or forecast of that work. During the next ten years we shallwatch the divine Potter, to Whom George Muller was a chosen vessel forservice, moulding and fitting the vessel for His use. Every step is oneof preparation, but can be understood only in the light which thatfuture casts backward over the unique ministry to the church and theworld, to which this new convert was all unconsciously separated by Godand was to become so peculiarly consecrated. 

One Saturday afternoon about the middle of November, 1825, Beta said toMuller, as they were returning from a walk, that he was going thatevening to a meeting at a believer's house, where he was wont to go onSaturdays, and where a few friends met to sing, to pray, and to read theword of God and a printed sermon. Such a programme held out nothingfitted to draw a man of the world who sought his daily gratifications atthe card-table and in the wine-cup, the dance and the drama, and whosecompanionships were found in dissipated young fellows; and yet GeorgeMuller felt at once a wish to go to this meeting, though he could nothave told why. There was no doubt a conscious void within him never yetfilled, and some instinctive inner voice whispered that he might therefind food for his soul-hunger--a satisfying something after which he hadall his life been unconsciously and blindly groping. He expressed thedesire to go, which his friend hesitated to encourage lest such a gayand reckless devotee of vicious pleasures might feel ill at ease in suchan assembly. However, he called for young Muller and took him to themeeting. 

During his wanderings as a backslider, Beta had both joined and aidedGeorge Muller in his evil courses, but, on coming back from the Swisstour, his sense of sin had so revived as to constrain him to make a fullconfession to his father; and, through a Christian friend, one Dr. Richter, a former student at Halle, he had been made acquainted with theMr. Wagner at whose dwelling the meetings were held. The two young mentherefore went together, and the former backslider was used of God to"convert a sinner from the error of his way and save a soul from deathand hide a multitude of sins. "

That Saturday evening was the turning-point in George Muller's historyand destiny. He found himself in strange company, amid novelsurroundings, and breathing a new atmosphere. His awkwardness made himfeel so uncertain of his welcome that he made some apology for beingthere. But he never forgot brother Wagner's gracious answer: "Come asoften as you please! house and heart are open to you. " He little knewthen what he afterward learned from blessed experience, what joy fillsand thrills the hearts of praying saints when an evil-doer turns hisfeet, however timidly, toward a place of prayer!

All present sat down and sang a hymn. Then a brother--who afterward wentto Africa under the London Missionary Society--fell on his knees andprayed for God's blessing on the meeting. That _kneeling before God inprayer_ made upon Muller an impression never lost. He was in histwenty-first year, and yet he had _never before seen any one on hisknees praying, _ and of course had never himself knelt before God, --thePrussian habit being to stand in public prayer. 

A chapter was read from the word of God, and--all meetings where theScriptures were expounded, unless by an ordained clergyman, being underthe ban as irregular--a printed sermon was read. When, after anotherhymn, the master of the house prayed, George Muller was inwardly saying:"I am much more learned than this illiterate man, but I could not prayas well as he. " Strange to say, a new joy was already springing up inhis soul for which he could have given as little explanation as for hisunaccountable desire to go to that meeting. But so it was; and on theway home he could not forbear saying to Beta: "All we saw on our journeyto Switzerland, and all our former pleasures, are as nothing compared tothis evening. "

Whether or not, on reaching his own room, he himself knelt to pray hecould not recall, but he never forgot that a new and strange peace andrest somehow found him as he lay in bed that night. Was it God's wingsthat folded over him, after all his vain flight away from the true nestwhere the divine Eagle flutters over His young?

How sovereign are God's ways of working! In such a sinner as Muller, theologians would have demanded a great 'law work' as the necessarydoorway to a new life. Yet there was at this time as little deepconviction of guilt and condemnation as there was deep knowledge of Godand of divine things, and perhaps it was because there was so little ofthe latter that there was so little of the former. 

Our rigid theories of conversion all fail in view of such facts. We haveheard of a little child who so simply trusted Christ for salvation thatshe could give no account of any 'law work. ' And as one of the oldexaminers, who thought there could be no genuine conversion without aperiod of deep conviction, asked her, "But, my dear, how about theSlough of Despond?" she dropped a courtesy and said, "_Please, sir, Ididn't come that way!_"

George Muller's eyes were but half opened, as though he saw men as treeswalking; but Christ had touched those eyes, He knew little of the greatHealer, but somehow he had touched the hem of His garment of grace, andvirtue came out of Him who wears that seamless robe, and who respondseven to the faintest contact of the soul that is groping aftersalvation. And so we meet here another proof of the infinite variety ofGod's working which, like the fact of that working, is so wonderful. That Saturday evening in November, 1825, was to this young student ofHalle _the parting of the ways. _ He had tasted that the Lord isgracious, though he himself could not account for the new relish fordivine things which made it seem too long to wait a week for anothermeal; so that thrice before the Saturday following he sought the houseof brother Wagner, there, with the help of brethren, to search theScriptures. 

We should lose one of the main lessons of this life-story by passing toohastily over such an event as this conversion and the exact manner ofit, for here is to be found the first great step in God's preparation ofthe workman for his work. 

Nothing is more wonderful in history than the unmistakable signs andproofs of _preadaptation. _ Our life-occurrences are not _disjectamembra_--scattered, disconnected, and accidental fragments. In God'sbook all these events were written beforehand, when as yet there wasnothing in existence but the plan in God's mind--to be fashioned incontinuance in actual history--as is perhaps suggested in Psalm cxxxix. 16 (margin). 

We see stones and timbers brought to a building site--the stones fromdifferent quarries and the timbers from various shops--and differentworkmen have been busy upon them at times and places which forbade allconscious contact or cooperation. The conditions oppose all preconcertedaction, and yet, without chipping or cutting, stone fits stone, andtimber fits timber--tenons and mortises, and proportions and dimensions, all corresponding so that when the building is complete it is asperfectly proportioned and as accurately fitted as though it had beenall prepared in one workshop and put together in advance as a test. Insuch circumstances no sane man would doubt that _one presidingmind_--one architect and master builder--had planned that structure, however many were the quarries and workshops and labourers. 

And so it is with this life-story we are writing. The materials to bebuilt into one structure of service were from a thousand sources andmoulded into form by many hands, but there was a mutual fitness and acommon adaptation to the end in view which prove that He whose mind andplan span the ages had a supreme purpose to which all human agents wereunconsciously tributary. The awe of this vision of God's workmanshipwill grow upon us as we look beneath and behind the mere humanoccurrences to see the divine Hand shaping and building together allthese seemingly disconnected events and experiences into one life-work. 

For example, what have we found to be the initial step and stage inGeorge Muller's spiritual history? In a little gathering of believers, where for the first time he saw a child of God pray on his knees, hefound his first approach to a pardoning God. Let us observe: this manwas henceforth to be singularly and peculiarly identified with simplescriptural assemblies of believers after the most primitive andapostolic pattern--meetings for prayer and praise, reading andexpounding of the Word, such as doubtless were held at the house of Marythe mother of John Mark--assemblies mainly and primarily for believers, held wherever a place could be found, with no stress laid on consecratedbuildings and with absolutely no secular or aesthetic attractions. Suchassemblies were to be so linked with the whole life, work, and witnessof George Muller as to be inseparable from his name, and it was in suchan assembly that the night before he died he gave out his last hymn andoffered his last prayer. 

Not only so, but _prayer, on the knees, both in secret and in suchcompanionship of believers, _ was henceforth to be the one great centralsecret of his holy living and holy serving. Upon this corner-stone ofprayer all his life-work was to be built. Of Sir Henry Lawrence thenative soldiers during the Lucknow mutiny were wont to say that, "whenhe looked twice up to heaven, once down to earth, and then stroked hisbeard, he knew what to do. " And of George Muller it may well be saidthat he was to be, for more than seventy years, the man whoconspicuously looked up to heaven to learn what he was to do. Prayer fordirect divine guidance in every crisis, great or small, was to be thesecret of his whole career. Is there any accident in the exact way inwhich he was first led to God, and in the precise character of thescenes which were thus stamped with such lasting interest andimportance?

The thought of a divine plan which is thus emphasized at this point weare to see singularly illustrated as we mark how stone after stone andtimber after timber are brought to the building site, and all somutually fitted that no sound of any human tool is to be heard while thelife-work is in building. 

Of course a man that had been so profligate and prodigal must at leastbegin at conversion to live a changed life. Not that all at once the oldsins were abandoned, for such total transformation demands deeperknowledge of the word and will of God than George Muller yet had. Butwithin him a new separating and sanctifying Power was at work. There wasa distaste for wicked joys and former companions; the frequenting oftaverns entirely ceased, and a lying tongue felt new and strange bandsabout it. A watch was set at the door of the lips, and every word thatwent forth was liable to a challenge, so that old habits of untamedspeech were arrested and corrected. 

At this time he was translating into German for the press a Frenchnovel, hoping to use the proceeds of his work for a visit to Paris, etc. At first the plan for the pleasure-trip was abandoned, then the questionarose whether the work itself should not be. Whether his convictionswere not clear or his moral courage not sufficient, he went on with thenovel. It was finished, but never published. Providential hindrancesprevented or delayed the sale and publication of the manuscript untilclearer spiritual vision showed him that the whole matter was not offaith and was therefore sin, so that he would neither sell nor print thenovel, but burned it--another significant step, for it was his _firstcourageous act of self-denial in surrender to the voice of theSpirit_--and another stone or timber was thus ready for the comingbuilding. 

He now began in different directions a good fight against evil. Thoughas yet weak and often vanquished before temptation, he did nothabitually 'continue in sin, ' nor offend against God without godlysorrow. Open sins became less frequent and secret sins less ensnaring. He read the word of God, prayed often, loved fellow disciples, soughtchurch assemblies from right motives, and boldly took his stand on theside of his new Master, at the cost of reproach and ridicule from hisfellow students. 

George Muller's next marked step in his new path was _the discovery ofthe preciousness of the word of God. _

At first he had a mere hint of the deep mines of wealth which heafterward explored. But his whole life-history so circles about certaingreat texts that whenever they come into this narrative they shouldappear in capitals to mark their prominence. And, of them all, that'little gospel' in John iii. 16 is the first, for by it he found a fullsalvation:

"GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY-BEGOTTEN SON, THATWHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTINGLIFE. "

From these words he got his first glimpse of the philosophy of the planof salvation--why and how the Lord Jesus Christ bore our sins in His ownbody on the tree as our vicarious Substitute and suffering Surety, andhow His sufferings in Gethsemane and Golgotha made it forever needlessthat the penitent believing sinner should bear his own iniquity and diefor it. 

Truly to grasp this fact is the beginning of a true and savingfaith--what the Spirit calls "laying hold. " He who believes and knowsthat God so loved him first, finds himself loving God in return, andfaith works by love to purify the heart, transform the life, andovercome the world. 

It was so with George Muller. He found in the word of God _one greatfact:_ the love of God in Christ. Upon that fact faith, not feeling, laid hold; and then the feeling came naturally without being waited foror sought after. The love of God in Christ constrained him to alove--infinitely unworthy, indeed, of that to which it responded, yetsupplying a new impulse unknown before. What all his father'sinjunctions, chastisements, entreaties, with all the urgent dictates ofhis own conscience, motives of expediency, and repeated resolves ofamendment, utterly failed to effect, the love of God both impelled andenabled him to do--renounce a life of sinful self-indulgence. Thus earlyhe learned that double truth, which he afterwards passionately loved toteach others, that in the blood of God's atoning Lamb is the Fountain ofboth forgiveness and cleansing. Whether we seek pardon for sin or powerover sin, the sole source and secret are in Christ's work for us. 

The new year 1826 was indeed a _new year_ to this newborn soul. He nowbegan to read _missionary_ journals, which kindled a new flame in hisheart. He felt a yearning--not very intelligent as yet--to be himself amessenger to the nations, and frequent praying deepened and confirmedthe impression. As his knowledge of the world-field enlarged, new factsas to the destitution and the desolation of heathen peoples became asfuel to feed this flame of the mission spirit. 

A carnal attachment, however, for a time almost quenched this fire ofGod within. He was drawn to a young woman of like age, a professedbeliever, whom he had met at the Saturday-evening meetings; but he hadreason to think that her parents would not give her up to a missionarylife, and he began, half-unconsciously, to weigh in the balance hisyearning for service over against his passion for a fellow creature. Inclination, alas, outweighed duty. Prayer lost its power and for thetime was almost discontinued, with corresponding decline in joy. Hisheart was turned from the foreign field, and in fact from allself-denying service. Six weeks passed in this state of spiritualdeclension, when God took a strange way to reclaim the backslider. 

A young brother, Hermann Ball, wealthy, cultured, with every promisingprospect for this world to attract him, made a great self-sacrifice. Hechose Poland as a field, and work among the Jews as his mission, refusing to stay at home to rest in the soft nest of self-indulgent andluxurious ease. This choice made on young Muller a deep impression. Hewas compelled to contrast with it his own course. For the sake of apassionate love for a young woman he had given up the work to which hefelt drawn of God, and had become both joyless and prayerless: anotheryoung man, with far more to draw him worldward, had, for the sake of aself-denying service among despised Polish Jews, resigned all thepleasures and treasures of the world. Hermann Ball was acting andchoosing as Moses did in the crisis of his history, while he, GeorgeMuller, was acting and choosing more like that profane person Esau, whenfor one morsel of meat he bartered his birthright. The result was a newrenunciation--he gave up the girl he loved, and forsook a connectionwhich had been formed without faith and prayer and had proved a sourceof alienation from God. 

Here we mark another new and significant step in preparation for hislife-work--a decided step forward, which became a pattern for hisafter-life. For the second time a _decision for God had cost him markedself-denial. _ Before, he had burned his novel; now, on the same altar, he gave up to the consuming fire a human passion which had over him anunhallowed influence. According to the measure of his light thus far, George Muller was _fully, unreservedly given up to God, _ and thereforewalking in the light. He did not have to wait long for the recompense ofthe reward, for the smile of God repaid him for the loss of a humanlove, and the peace of God was his because the God of peace was withhim. 

Every new spring of inward joy demands a channel for outflow, and so hefelt impelled to bear witness. He wrote to his father and brother of hisown happy experience, begging them to seek and find a like rest in God, thinking that they had but to know the path that leads to such joy to beequally eager to enter it. But an angry response was all the reply thathis letter evoked. 

About the same time the famous Dr. Tholuck took the chair of professorof divinity at Halle, and the advent of such a godly man to the facultydrew pious students from other schools of learning, and so enlargedGeorge Mullers circle of fellow believers, who helped him much throughgrace. Of course the missionary spirit revived, and with such increasedfervor, that he sought his father's permission to connect himself withsome missionary institution in Germany. His father was not only muchdispleased, but greatly disappointed, and dealt in reproaches very hardto bear. He reminded George of all the money he had spent on hiseducation in the expectation that he would repay him by getting such a'living' as would insure to the parent a comfortable home and supportfor his old age; and in a fit of rage he exclaimed that he would nolonger look on him as a son. 

Then, seeing that son unmoved in his quiet steadfastness, he changedtone, and from threats turned to tears of entreaty that were much harderto resist than reproaches. The result of the interview was a _third_significant step in preparation for his son's life's mission. Hisresolve was unbroken to follow the Lord's leading at any cost, but henow clearly saw that he could be _independent of man only by being moreentirely dependent on God, and that henceforth he should take no moremoney from his father. _ To receive such support implied obedience to hiswishes, for it seemed plainly wrong to look to him for the cost of histraining when he had no prospect nor intention of meeting his knownexpectations. If he was to live on his father's money, he was under atacit obligation to carry out his plans and seek a good living as aclergyman at home. Thus early in life George Muller learned the valuablelesson that one must preserve his independence if he would not endangerhis integrity. 

God was leading His servant in his youth to _cast himself upon Him fortemporal supplies. _ This step was not taken without cost, for the twoyears yet to be spent at the university would require more outlay thanduring any time previous. But thus early also did he find God a faithfulProvider and Friend in need. Shortly after, certain American gentlemen, three of whom were college professors, * being in Halle and wishinginstruction in German, were by Dr. Tholuck recommended to employ GeorgeMuller as tutor; and the pay was so ample for the lessons taught themand the lectures written out for them, that all wants were more thanmet. Thus also in his early life was written large in the chambers ofhis memory another golden text from the word of God:

 "O FEAR THE LORD, YE HIS SAINTS! FOR THERE IS NO WANT TO THEM THAT FEAR HIM. " (Psalm xxxiv. 9. )

* One of them, the Rev. Charles Hodge, afterward so well known asprofessor at Princeton Theological Seminary, etc. 

CHAPTER III

MAKING READY THE CHOSEN VESSEL

THE workman of God needs to wait on Him to know the work he is to do andthe sphere where he is to serve Him. 

Mature disciples at Halle advised George Muller for the time thusquietly to wait for divine guidance, and meanwhile to take no furthersteps toward the mission field. He felt unable, however, to dismiss thequestion, and was so impatient to settle it that he made the commonblunder of attempting to come to a decision in a carnal way. _Heresorted to the lot, _ and not only so, but to the lot as cast in the lapof the _lottery!_ In other words, he first drew a lot in private, andthen bought a ticket in a royal lottery, expecting his steps to beguided in a matter so solemn as the choice of a field for the service ofGod, by the turn of the 'wheel of fortune'! Should his ticket draw aprize he would _go;_ if not, _stay_ at home. Having drawn a small sum, he accordingly accepted this as a 'sign, ' and at once applied to theBerlin Missionary Society, but was not accepted because his applicationwas not accompanied with his father's consent. 

Thus a higher Hand had disposed while man proposed. God kept out of themission field, at this juncture, one so utterly unfit for His work thathe had not even learned that primary lesson that he who would work withGod must first wait on Him and wait for Him, and that all undue haste insuch a matter is worse than waste. He who kept Moses waiting forty yearsbefore He sent him to lead out captive Israel, who withdrew Saul ofTarsus three years into Arabia before he sent him as an apostle to thenations, and who left even His own Son thirty years in obscurity beforeHis manifestation as Messiah--this God is in no hurry to put otherservants at work. He says to all impatient souls: "My time is not yetfull come, but your time is always ready. "

Only twice after this did George Muller ever resort to the lot: once ata literal parting of the ways when he was led by it to take the wrongfork of the road, and afterward in a far more important matter, but witha like result: in both cases he found he had been misled, and henceforthabandoned all such chance methods of determining the mind of God. Helearned two lessons, which new dealings of God more and more deeplyimpressed:

First, that the safe guide in every crisis is believing prayer inconnection with the word of God. 

Secondly, that continued uncertainty as to one's course is a reason forcontinued waiting. 

These lessons should not be lightly passed over, for they are toovaluable. The flesh is impatient of all delay, both in decision andaction; hence all carnal choices are immature and premature, and allcarnal courses are mistaken and unspiritual. God is often moved to delaythat we may be led to pray, and even the answers to prayer are deferredthat the natural and carnal spirit may be kept in check and self-willmay bow before the will of God. 

In a calm review of his course many years later George Muller saw thathe "ran hastily to the lot" as a shorter way of settling a doubtfulmatter, and that, especially in the question of God's call to themission field, this was shockingly improper. He saw also how unfit hehad been at that time for the work he sought: he should rather haveasked himself how one so ignorant and so needing to be taught couldthink of teaching others! Though a child of God, he could not as yethave given a clear statement or explanation of the most elementarygospel truths. The one thing needful was therefore to have soughtthrough much prayer and Bible study to get first of all a deeperknowledge and a deeper experience of divine things. Impatience to settlea matter so important was itself seen to be a positive disqualificationfor true service, revealing unfitness to endure hardship as a goodsoldier of Jesus Christ. There is a constant strain and drain on patientwaiting which is a necessary feature of missionary trial andparticularly the trial of deferred harvests. One who, at the outset, could not brook delay in making his first decision, and wait for God tomake known His will in His own way and time, would not on the field havehad long patience as a husbandman, waiting for the precious fruit of histoil, or have met with quietness of spirit the thousand perplexingproblems of work among the heathen!

Moreover the conviction grew that, could he have followed the lot, hischoice would have been a life-mistake. His mind, at that time, was bentupon the East Indies as a field. Yet all subsequent events clearlyshowed that God's choice for him was totally different. His repeatedoffers met as repeated refusals, and though on subsequent occasions heacted most deliberately and solemnly, no open door was found, but he wasin every case kept from following out his honest purpose. Nor could thelot be justified as an indication of his _ultimate_ call to the missionfield, for the purpose of it was definite, namely, to ascertain, notwhether _at some period of his life_ he was to go forth, but whether _atthat time_ he was to go or stay. The whole after-life of George Mullerproved that God had for him an entirely different plan, which He was notready yet to reveal, and which His servant was not yet prepared to seeor follow. If any man's life ever was a plan of God, surely this lifewas; and the Lord's distinct, emphatic leading, when made known, was notin this direction. He had purposed for George Muller a larger field thanthe Indies, and a wider witness than even the gospel message to heathenpeoples. He was 'not suffered' to go into 'Bithynia' because 'Macedonia'was waiting for his ministry. 

With increasing frequency, earnestness, and minuteness, was GeorgeMuller led to put before God, in prayer, all matters that lay upon hismind. This man was to be peculiarly an example to believers as an_intercessor;_ and so God gave him from the outset a very _simple, childlike disposition_ toward Himself. In many things he was inknowledge and in strength to outgrow childhood and become a man, for itmarks immaturity when we err through ignorance and are overcome throughweakness. But in faith and in the filial spirit, he always continued tobe a little child. Mr. J. Hudson Taylor well reminds us that while innature the normal order of growth is from childhood to manhood and so tomaturity, in _grace_ the true development is perpetually backward towardthe cradle: we must become and continue as little children, not losing, but rather gaining, childlikeness of spirit. The disciple's maturestmanhood is only the perfection of his childhood. George Muller was neverso really, truly, fully a little child in all his relations to hisFather, as when in the ninety-third year of his age. 

Being thus providentially kept from the Indies, he began definite workat home, though yet having little real knowledge of the divine art ofcoworking with God. He spoke to others of their soul's welfare, andwrote to former companions in sin, and circulated tracts and missionarypapers. Nor were his labours without encouragement, though sometimes hismethods were awkward or even grotesque, as when, speaking to a beggar inthe fields about his need of salvation, he tried to overcome apatheticindifference by speaking louder and louder, as though, mere bawling inhis ears would subdue the hardness of his heart!

In 1826 he first attempted to _preach. _ An unconverted schoolmaster somesix miles from Halle he was the means of turning to the Lord; and thisschoolmaster asked him to come and help an aged, infirm clergyman in theparish. Being a student of divinity he was at liberty to preach, butconscious ignorance had hitherto restrained him. He thought, however, that by committing some other man's sermon to memory he might profit thehearers, and so he undertook it. It was slavish work to prepare, for ittook most of a week to memorize the sermon, and it was joyless work todeliver it, for there was none of the living power that attends a man'sGod-given message and witness. His conscience was not yet enlightenedenough to see that he was acting a false part in preaching another'ssermon as his own; nor had he the spiritual insight to perceive that itis not God's way to set up a man to preach who knows not enough ofeither His word or the life of the Spirit within him, to prepare his owndiscourse. How few even among preachers feel preaching to be _a divinevocation and not a mere human profession;_ that a ministry of the truthimplies the witness of experience, and that to preach another man'ssermon is, at the best, unnatural walking on stilts!

George Muller 'got through' his painful effort of August 27, 1826, reciting this memoriter sermon at eight A. M. In the chapel of ease, andthree hours later in the parish church. Being asked to preach again inthe afternoon, but having no second sermon committed to memory, he hadto keep silent, or _depend on the Lord for help. _ He thought he could atleast read the fifth chapter of Matthew, and simply expound it. But hehad no sooner begun the first beatitude than he felt himself greatlyassisted. Not only were his lips opened, but the Scriptures were openedtoo, his own soul expanded, and a peace and power, wholly unknown to histame, mechanical repetitions of the morning, accompanied the simplerexpositions of the afternoon, with this added advantage, that he talkedon a level with the people and not over their heads, his colloquial, earnest speech riveting their attention. 

Going back to Halle, he said to himself, 'This is the _true way topreach, _' albeit he felt misgivings lest such a simple style ofexposition might not suit so well a cultured refined city congregation. He had yet to learn how the enticing words of man's wisdom make thecross of Christ of none effect, and how the very simplicity that makespreaching intelligible to the illiterate makes sure that the mostcultivated will also understand it, whereas the reverse is not true. 

Here was another very important _step in his preparation_ for subsequentservice. He was to rank throughout life among the simplest and mostscriptural of preachers. This first trial of pulpit-work led to frequentsermons, and in proportion as his speech was in the simplicity that isin Christ did he find joy in his work and a harvest from it. Thecommitted sermon of some great preacher might draw forth human praise, but it was the simple witness of the Word, and of the believer to theWord, that had praise of God. His preaching was not then much owned ofGod in fruit. Doubtless the Lord saw that he was not ready for reaping, and scarcely for sowing: there was yet too little prayer in preparationand too little unction in delivery, and so his labours werecomparatively barren of results. 

About this same time he took another step--perhaps the most significantthus far in its bearing on the precise form of work so closely linkedwith his name. For some two months he availed himself of the freelodgings furnished for poor divinity students in the famous _OrphanHouses built by A. H. Francke. _ This saintly man, a professor ofdivinity at Halle, who had died a hundred years before (1727), had beenled to found an orphanage in entire dependence upon God. Halfunconsciously George Muller's whole life-work at Bristol found both itssuggestion and pattern in Francke's orphanage at Halle. The verybuilding where this young student lodged was to him an object lesson--avisible, veritable, tangible proof that the Living God hears prayer, andcan, in answer to prayer alone, build a house for orphan children. Thatlesson was never lost, and George Muller fell into the apostolicsuccession of such holy labour! He often records how much his ownfaith-work was indebted to that example of simple trust in prayerexhibited by Francke. Seven years later he read his life, and wasthereby still more prompted to follow him as he followed Christ. 

George Muller's spiritual life in these early days was strangelychequered. For instance, he who, as a Lutheran divinity student, wasessaying to preach, hung up in his room a framed crucifix, hopingthereby to keep in mind the sufferings of Christ and so less frequentlyfall into sin. Such helps, however, availed him little, for while herested upon such artificial props, it seemed as though he sinned theoftener. 

He was at this time overworking, writing sometimes fourteen hours a day, and this induced nervous depression, which exposed him to varioustemptations. He ventured into a confectioner's shop where wine and beerwere sold, and then suffered reproaches of conscience for conduct sounbecoming a believer; and he found himself indulging ungracious andungrateful thoughts of God, who, instead of visiting him with deservedchastisement, multiplied His tender mercies. 

He wrote to a rich, liberal and titled lady, asking a loan, and receivedthe exact sum asked for, with a letter, not from her, but from anotherinto whose hands his letter had fallen by "a peculiar providence, " andwho signed it as "An adoring worshipper of the Saviour Jesus Christ. "While led to send the money asked for, the writer added wise words ofcaution and counsel--words so fitted to George Muller's exact need thathe saw plainly the higher Hand that had guided the anonymous writer. Inthat letter he was urged to "seek by watching and prayer to be deliveredfrom all vanity and self-complacency, " to make it his "chief aim to bemore and more humble, faithful, and quiet, " and not to be of those who"say 'Lord, Lord, ' but have Him not deeply in their hearts. " He was alsoreminded that "Christianity consists not in words but in power, and thatthere must be life in us. "

He was deeply moved by this message from God through an unknown party, and the more as it had come, with its enclosure, at the time when he wasnot only guilty of conduct unbecoming a disciple, but indulging hardthoughts of his heavenly Father. He went out to walk alone, and was sodeeply wrought on by God's goodness and his own ingratitude that heknelt behind a hedge, and, though in snow a foot deep, he forgot himselffor a half-hour in praise, prayer, and self-surrender. 

Yet so deceitful is the human heart that a few weeks later he was insuch a backslidden state that, for a time, he was again both carelessand prayerless, and one day sought to drown the voice of conscience inthe wine-cup. The merciful Father gave not up his child to folly andsin. He who once could have gone to great lengths in dissipation nowfound a few glasses of wine more than enough; his relish for suchpleasures was gone, and so was the power to silence the still smallvoice of conscience and of the Spirit of God. 

Such vacillations in Christian experience were due in part to the lackof holy associations and devout companionships. Every disciple needshelp in holy living, and this young believer yearned for that spiritualuplift afforded by sympathetic fellow believers. In vacation times hehad found at Gnadau, the Moravian settlement some three miles from hisfather's residence, such soul refreshment, but Halle itself suppliedlittle help. He went often to church, but seldom heard the Gospel, andin that town of over 30, 000, with all its ministers, he found not oneenlightened clergyman. When, therefore, he could hear such a preacher asDr. Tholuck, he would walk ten or fifteen miles to enjoy such aprivilege. The meetings continued at Mr. Wagner's house; and on theLord's day evenings some six or more believing students were wont togather, and both these assemblies were means of grace. From Easter, 1827, so long as he remained in Halle, this latter meeting was held inhis own room, and must rank alongside those little gatherings of the"Holy Club" in Lincoln College, Oxford, which a hundred years before hadshaped the Wesleys and Whitefield for their great careers. Before GeorgeMuller left Halle the attendance at this weekly meeting in his room hadgrown to twenty. 

These assemblies were throughout very simple and primitive. In additionto prayer, singing, and reading of God's word, one or more brethrenexhorted or read extracts from devout books. Here young Muller freelyopened his heart to others, and through their counsels and prayers wasdelivered from many snares. 

One lesson, yet to be learned, was that the one fountain of all wisdomand strength is the Holy Scriptures. Many disciples practically preferreligious books to the Book of God. He had indeed found much of thereading with which too many professed believers occupy their minds to bebut worthless chaff--such as French and German novels; but as yet he hadnot formed the habit of reading the word of God daily and systematicallyas in later life, almost to the exclusion of other books. In hisninety-second year, he said to the writer, that for every page of anyother reading he was sure he read ten of the Bible. But, up to thatNovember day in 1825 when he first met a praying band of disciples, hehad never to his recollection read one chapter in the Book of books; andfor the first four years of his new life he gave to the works ofuninspired men practical preference over the Living Oracles. 

After a true relish for the Scriptures had been created, he could notunderstand how he could ever have treated God's Book with such neglect. It seemed obvious that _God's having condescended to become an Author, _inspiring holy men to write the Scriptures, He would in them impart themost vital truths; His message would cover all matters which concernman's welfare, and therefore, under the double impulse of duty anddelight, we should instinctively and habitually turn to the Bible. Moreover, as he read and studied this Book of God, he felt himselfadmitted to more and more _intimate acquaintance with the Author. _During the last twenty years of his life he read it carefully through, four or five times annually, with a growing sense of his own rapidincrease in the knowledge of God thereby. 

Such motives for Bible study it is strange that any true believer shouldoverlook. Ruskin, in writing "Of the King's Treasuries, " refers to theuniversal ambition for 'advancement in life, ' which means 'getting intogood society. ' How many obstacles one finds in securing an introductionto the great and good of this world, and even then in getting access tothem, in securing an audience with the kings and queens of humansociety! Yet there is open to us a society of people of the very firstrank who will meet us and converse with us so long as we like, whateverour ignorance, poverty, or low estate--namely, the society of authors;and the key that unlocks their private audience-chamber is their books. 

So writes Ruskin, and all this is beautifully true; but how few, evenamong believers, appreciate the privilege of access to the great Authorof the universe through His word! Poor and rich, high and low, ignorantand learned, young and old, all alike are welcomed to theaudience-chamber of the King of kings. The most intimate knowledge ofGod is possible on one condition--that we search His Holy Scriptures, prayerfully and habitually, and translate what we there find, intoobedience. Of him who thus meditates on God's law day and night, wholooks and continues looking into this perfect law of liberty, thepromise is unique, and found in both Testaments: "Whatsoever he doethshall prosper"; "that man shall be blessed in his deed. " (Comp. Psalm i. 3; Joshua i. 8; James i. 25. )

So soon as George Muller found this well-spring of delight and success, he drank habitually at this fountain of living waters. In later life helamented that, owing to his early neglect of this source of divinewisdom and strength, he remained so long in spiritual infancy, with itsignorance and impotence. So long and so far as his growth in knowledgeof God was thus arrested his growth in grace was likewise hindered. Hisclose walk with God began at the point where he learned that such walkis always in the light of that inspired word which is divinely declaredto be to the obedient soul "a lamp unto the feet and a light unto thepath. " He who would keep up intimate converse with the Lord musthabitually find in the Scriptures the highway of such companionship. God's aristocracy, His nobility, the princes of His realm, are not thewise, mighty, and high-born of earth, but often the poor, weak, despisedof men, who abide in His presence and devoutly commune with Him throughHis inspired word. 

Blessed are they who have thus learned to use the key which gives freeaccess, not only to the King's Treasuries, but to the King Himself!

CHAPTER IV

NEW STEPS AND STAGES OF PREPARATION

PASSION for souls is a divine fire, and in the heart of George Mullerthat fire now began to burn more brightly, and demanded vent. 

In August, 1827, his mind was more definitely than before turned towardmission work. Hearing that the Continental Society of Britain sought aminister for Bucharest, he offered himself through Dr. Tholuck, who, inbehalf of the Society, was on the lookout for a suitable candidate. Tohis great surprise his father gave consent, though Bucharest was morethan a thousand miles distant and as truly missionary ground as anyother field. After a short visit home he came back to Halle, his facesteadfastly set toward his far-off field, and his heart seekingprayerful preparation for expected self-sacrifice and hardship. But Godhad other plans for His servant, and he never went to Bucharest. 

In October following, Hermann Ball, passing through Halle, and being atthe little weekly meeting in Muller's room, told him how failing healthforbade his continuing his work among Polish Jews; and at once theresprang up in George Muller's mind a strong desire to take his place. Such work doubly attracted him, because it would bring him into closecontact with God's chosen but erring people, Israel; and because itwould afford opportunity to utilize those Hebrew studies which soengrossed him. 

At this very time, calling upon Dr. Tholuck, he was asked, to hissurprise, whether he had ever felt a desire to _labour among theJews_--Dr. Tholuck then acting as agent for the London MissionarySociety for promoting missions among them. This question naturallyfanned the flame of his already kindled desire; but, shortly after, Bucharest being the seat of the war then raging between the Russians andTurks, the project of sending a minister there was for the timeabandoned. But a door seemed to open before him just as another shutbehind him. 

The committee in London, learning that he was available as a missionaryto the Jews, proposed his coming to that city for six months as amissionary student to prepare for the work. To enter thus on a sort ofprobation was trying to the flesh, but, as it seemed right that thereshould be opportunity for mutual acquaintance between committee andcandidate, to insure harmonious cooperation, his mind was disposed toaccede to the proposal. 

There was, however, a formidable obstacle. Prussian male subjects mustcommonly serve three years in the army, and classical students who havepassed the university examinations, at least one year. George Muller, who had not served out even this shorter term, could not, without royalexemption, even get a passport out of the country. Application was madefor such exemption, but it failed. Meanwhile he was taken ill, and afterten weeks suffered a relapse. While at Leipzig with an Americanprofessor with whom he went to the opera, he unwisely partook of somerefreshments between the acts, which again brought on illness. He hadbroken a blood-vessel in the stomach, and he returned to Halle, neveragain to enter a theatre. Subsequently being asked to go to Berlin for afew weeks to teach German, he went, hoping at the Prussian capital tofind access to the court through persons of rank and secure the desiredexemption. But here again he failed. There now seemed no way of escapinga soldier's term, and he submitted himself for examination, but waspronounced physically unfit for military duty. In God's providence hefell into kind hands, and, being a second time examined and found unfit, he was thenceforth _completely exempted for life from all service in thearmy. _

God's lines of purpose mysteriously converged. The time had come; theMaster spake and it was done: all things moved in one direction--to setHis servant free from the service of his country, that, under theCaptain of his salvation, he might endure hardness as a good soldier ofChrist, without entanglement in the affairs of this life. Aside fromthis, his stay at the capital had not been unprofitable, for he hadpreached five times a week in the poorhouse and conversed on the Lord'sdays with the convicts in the prison. 

In February, 1829, he left for London, on the way visiting his father atHeimersleben, where he had returned after retirement from office; and hereached the English metropolis March 19th. His liberty was muchcurtailed as a student in this new seminary, but, as no rule conflictedwith his conscience, he submitted. He studied about twelve hours daily, giving attention mainly to Hebrew and cognate branches closely connectedwith his expected field. Sensible of the risk of that deadness of soulwhich often results from undue absorption in mental studies, hecommitted to memory much of the Hebrew Old Testament and pursued histasks in a prayerful spirit, seeking God's help in matters, howeverminute, connected with daily duty. 

Tempted to the continual use of his native tongue by living with hisGerman countrymen, he made little progress in English, which heafterward regretted; and he was wont, therefore, to counsel those whopropose to work among a foreign people, not only to live among them inorder to learn their language, but to keep aloof as far as may be fromtheir own countrymen, so as to be compelled to use the tongue which isto give them access to those among whom they labour. 

In connection with this removal to Britain a seemingly trivialoccurrence left upon him a lasting impress--another proof that there areno little things in life. Upon a very small hinge a huge door may swingand turn. It is, in fact, often the apparently trifling events thatmould our history, work, and destiny. 

A student incidentally mentioned a dentist in Exeter--a Mr. Groves--whofor the Lord's sake had resigned his calling with fifteen hundred poundsa year, and with wife and children offered himself as a missionary toPersia, _simply trusting the Lord for all temporal supplies. _ This actof self-denying trust had a strange charm for Mr. Muller, and he couldnot dismiss it from his mind; indeed, he distinctly entered it in hisjournal and wrote about it to friends at home. It was _another lesson infaith, _ and in the very line of that trust of which for more than sixtyyears he was to be so conspicuous an example and illustration. 

In the middle of May, 1829, he was taken ill and felt himself to be pastrecovery. Sickness is often attended with strange _self-disclosure. _ Hisconviction of sin and guilt at his conversion was too superficial andshallow to leave any after-remembrance. But, as is often true in thehistory of God's saints, the sense of guilt, which at first seemed tohave no roots in conscience and scarce an existence, struck deeper intohis being and grew stronger as he knew more of God and grew more likeHim. This common experience of saved souls is susceptible of easyexplanation. Our conceptions of things depend mainly upon twoconditions: first, the clearness of our vision of truth and duty; andsecondly, the standard of measurement and comparison. The more we livein God and unto God, the more do our eyes become enlightened to see theenormity and deformity of sin, so that we recognize the hatefulness ofevil more distinctly: and the more clearly do we recognize theperfection of God's holiness and make it the pattern and model of ourown holy living. 

The amateur musician or artist has a false complacency in his own veryimperfect work only so far as his ear or eye or taste is not yet trainedto accurate discrimination; but, as he becomes more accomplished in afine art, and more appreciative of it, he recognizes every defect orblemish of his previous work, until the musical performance seems awretched failure and the painting a mere daub. The change, however, iswholly in the _workman_ and not in the _work:_ both the music and thepainting are in themselves just what they were, but the man is capableof something so much better, that his standard of comparison is raisedto a higher level, and his capacity for a true judgment iscorrespondingly enlarged. 

Even so a child of God who, like Elijah, stands before Him as a waiting, willing, obedient servant, and has both likeness to God and power withGod, may get under the juniper-tree of despondency, cast down with thesense of unworthiness and ill desert. As godliness increases the senseof ungodliness becomes more acute, and so feelings never accuratelygauge real assimilation to God. We shall seem worst in our own eyes whenin His we are best, and conversely. 

A Mohammedan servant ventured publicly to challenge a preacher who, inan Indian bazaar, was asserting the universal depravity of the race, byaffirming that he knew at least one woman who was immaculate, absolutelywithout fault, and that woman, his own Christian mistress. The preacherbethought himself to ask in reply whether he had any means of knowingwhether that was her opinion of herself, which caused the Mohammedan toconfess that there lay the mystery: she had been often overheard inprayer confessing herself the most unworthy of sinners. 

To return from this digression, Mr. Muller, not only during thisillness, but down to life's sudden close, had a growing sense of sin andguilt which would at times have been overwhelming, had he not known uponthe testimony of the Word that "whoso covereth his sins shall notprosper, but he that confesseth and forsaketh them shall find mercy. "From his own guilt he turned his eyes to the cross where it was atonedfor, and to the mercy-seat where forgiveness meets the penitent sinner;and so sorrow for sin was turned into the joy of the justified. 

This confidence of acceptance in the Beloved so stripped death of itsterrors that during this illness he longed rather to depart and to bewith Christ; but after a fortnight he was pronounced better, and, thoughstill longing for the heavenly rest, he submitted to the will of God fora longer sojourn in the land of his pilgrimage, little foreseeing whatjoy he was to find in living for God, or how much he was to know of thedays of heaven upon earth. 

During this illness, also, he showed the growing tendency to bringbefore the Lord in prayer even the minutest matters which his later lifeso signally exhibited. He constantly besought God to guide hisphysician, and every new dose of medicine was accompanied by a newpetition that God would use it for his good and enable him with patienceto await His will. As he advanced toward recovery he sought rest atTeignmouth, where, shortly after his arrival, "Ebenezer" chapel wasreopened. It was here also that Mr. Muller became acquainted with Mr. Henry Craik, who was for so many years not only his friend, but fellowlabourer. 

It was also about this time that, as he records, certain great truthsbegan to be made clear to him and to stand out in much prominence. Thisperiod of personal preparation is so important in its bearing on hiswhole after-career that the reader should have access to his ownwitness. *

* See Appendix B. 

On returning to London, prospered in soul-health as also in bodilyvigor, he proposed to fellow students a daily morning meeting, from 6 to8, for prayer and Bible study, when each should give to the others suchviews of any passage read as the Lord might give him. These spiritualexercises proved so helpful and so nourished the appetite for divinethings that, after continuing in prayer late into the evening hours, hesometimes at midnight sought the fellowship of some like-minded brother, and thus prolonged the prayer season until one or two o'clock in themorning; and even then sleep was often further postponed by hisoverflowing joy in God. Thus, under his great Teacher, did this pupil, early in his spiritual history, learn that supreme lesson that to everychild of God the word of God is the bread of life, and the prayer offaith the breath of life. 

Mr. Muller had been back in London scarcely ten days before health againdeclined, and the conviction took strong hold upon him that he shouldnot spend his little strength in confining study, but at once get abouthis work; and this conviction was confirmed by the remembrance of theadded light which God had given him and the deeper passion he now feltto serve Him more freely and fully. Under the pressure of thispersuasion that both his physical and spiritual welfare would bepromoted by actual labours for souls, he sought of the Society a promptappointment to his field of service; and that they might with the moreconfidence commission him, he asked that some experienced man might besent out with him as a fellow counsellor and labourer. 

After waiting in vain for six weeks for an answer to this application, he felt another strong conviction: that _to wait on his fellow men to besent out to his field and work was unscriptural and therefore wrong. _Barnabas and Saul were called by name and sent forth by the Holy Spirit, before the church at Antioch had taken any action; and he felt himselfso called of the Spirit to his work that he was prompted to begin atonce, without waiting for human authority, --and why not among the Jewsin London? Accustomed to act promptly upon conviction, he undertook todistribute among them tracts bearing his name and address, so that anywho wished personal guidance could find him. He sought them at theirgathering-places, read the Scriptures at stated times with some fiftyJewish lads, and taught in a Sunday-school. Thus, instead of lying likea vessel in dry-dock for repairs, he was launched into Christian work, though, like other labourers among the despised Jews, he found himselfexposed to petty trials and persecutions, called to suffer reproach forthe name of Christ. 

Before the autumn of 1829 had passed, a further misgiving laid hold ofhim as to whether he could in good conscience remain longer connected inthe usual way with this London Society, and on December 12th heconcluded to dissolve all such ties except upon certain conditions. Todo full justice both to Mr. Muller and the Society, his own words willagain be found in the Appendix. *

* See Appendix C. 

Early in the following year it was made clear that he could labour inconnection with such a society only as they would consent to his_serving without salary and labouring when and where the Lord might seemto direct. _ He so wrote, eliciting a firm but kind response to theeffect that they felt it "inexpedient to employ those who were unwillingto submit to their guidance with respect to missionary operations, " etc. 

Thus this link with the Society was broken. He felt that he was actingup to the light God gave, and, while imputing to the Society no blame, he never afterward repented this step nor reversed this judgment. Tothose who review this long life, so full of the fruits of unusualservice to God and man, it will be quite apparent that the Lord wasgently but persistently thrusting George Muller out of the common pathinto one where he was to walk very closely with Himself; and thedecisions which, even in lesser matters furthered God's purpose werewiser and weightier than could at the time be seen. 

One is constantly reminded in reading Mr. Muller's journal that he was aman of like frailties as others. On Christmas morning of this year, after a season of peculiar joy, he awoke to find himself in the Sloughof Despond, without any sense of enjoyment, prayer seeming as fruitlessas the vain struggles of a man in the mire. At the usual morning meetinghe was urged by a brother to continue in prayer, notwithstanding, untilhe was again melted before the Lord--a wise counsel for all discipleswhen the Lord's presence seems strangely withdrawn. Steadfastcontinuance in prayer must never be hindered by the want of sensibleenjoyment; in fact, it is a safe maxim that the less joy, the more need. Cessation of communion with God, for whatever cause, only makes the moredifficult its resumption and the recovery of the prayer habit and prayerspirit; whereas the persistent outpouring of supplication, together withcontinued activity in the service of God, soon brings back the lost joy. Whenever, therefore, one yields to spiritual depression so as toabandon, or even to suspend, closet communion or Christian work, thedevil triumphs. 

So rapid was Mr. Muller's recovery out of this Satanic snare, throughcontinuance in prayer, that, on the evening of that same Christmas daywhose dawn had been so overcast, he expounded the Word at family worshipin the house where he dined by invitation, and with such help from Godthat two servants who were present were deeply convicted of sin andsought his counsel. 

Here we reach another mile-stone in this life-journey. George Muller hadnow come to the end of the year 1829, and he had been led of the Lord ina truly remarkable path. It was but about four years since he firstfound the narrow way and began to walk in it, and he was as yet a youngman, in his twenty-fifth year. Yet already he had been taught some ofthe grand secrets of a holy, happy, and useful life, which became thebasis of the whole structure of his after-service. 

Indeed, as we look back over these four years, they seem crowded withsignificant and eventful experiences, all of which forecast his futurework, though he as yet saw not in them the Lord's sign. His conversionin a primitive assembly of believers where worship and the word of Godwere the only attractions, was the starting-point in a career every stepof which seems a stride forward. Think of a young convert, with such anensnaring past to reproach and retard him, within these few yearslearning such advanced lessons in _renunciation:_ burning his manuscriptnovel, giving up the girl he loved, turning his back on the seductiveprospect of ease and wealth, to accept self-denial for God, cuttingloose from dependence on his father and then refusing all stated salarylest his liberty of witness be curtailed, and choosing a simpleexpository mode of preaching, instead of catering to popular taste! Thenmark how he fed on the word of God; how he cultivated the habits ofsearching the Scriptures and praying in secret; how he threw himself onGod, not only for temporal supplies, but for support in bearing allburdens, however great or small; and how thus early he offered himselffor the mission field and was impatiently eager to enter it. Then lookat the sovereign love of God, imparting to him in so eminent a degreethe childlike spirit, teaching him to trust not his own variable moodsof feeling, but the changeless word of His promise; teaching him to waitpatiently on Him for orders, and not to look to human authority ordirection; and so singularly releasing him from military service forlife, and mysteriously withholding him from the far-off mission field, that He might train him for his unique mission to the race and the agesto come!

These are a few of the salient points of this narrative, thus far, whichmust, to any candid mind, demonstrate that a higher Hand was mouldingthis chosen vessel on His potter's wheel, and shaping it unmistakablyfor the singular service to which it was destined!

CHAPTER V

THE PULPIT AND THE PASTORATE

No work for God surpasses in dignity and responsibility the Christianministry. It is at once the consummate flower of the divine planting, the priceless dower of His church, and through it works the power of Godfor salvation. 

Though George Muller had begun his 'candidacy for holy orders' as anunconverted man, seeking simply a human calling with a hope of alucrative living, he had heard God's summons to a divine vocation, andhe was from time to time preaching the Gospel, but not in any settledfield. 

While at Teignmouth, early in 1830, preaching by invitation, he wasasked to take the place of the minister who was about to leave, but hereplied that he felt at that time called of God, not to a stationarycharge, but rather to a sort of itinerant evangelism. During this timehe preached at Shaldon for Henry Craik, thus coming into closer contactwith this brother, to whom his heart became knit in bonds of love andsympathy which grew stronger as the acquaintance became more intimate. 

Certain hearers at Teignmouth, and among them some preachers, dislikedhis sermons, albeit they were owned of God; and this caused him toreflect upon the probable causes of this opposition, and whether it wasany indication of his duty. He felt that they doubtless looked foroutward graces of oratory in a preacher, and hence were not attracted toa foreigner whose speech had no rhetorical charms and who could not evenuse English with fluency. But he felt sure of a deeper cause for theirdislike, especially as he was compelled to notice that, the summerprevious, when he himself was less spiritually minded and had lessinsight into the truth, the same parties who now opposed him werepleased with him. His final conclusion was that the Lord meant to workthrough him at Teignmouth, but that Satan was acting, as usual, the partof a hinderer, and stirring up brethren themselves to oppose the truth. And as, notwithstanding the opposers, the wish that he should ministerat the chapel was expressed so often and by so many, he determined toremain for a time until he was openly rejected as God's witness, or hadsome clear divine leading to another field of labour. 

He announced this purpose, at the same time plainly stating that, shouldthey withhold salary, it would not affect his decision, inasmuch as hedid not preach as a hireling of man, but as the servant of God, andwould willingly commit to Him the provision for his temporal needs. Atthe same time, however, he reminded them that it was alike their dutyand privilege to minister in carnal things to those who served them inthings spiritual, and that while he did not desire a gift, he did desirefruit that might abound to their account. 

These experiences at Teignmouth were typical: "Some believed the thingswhich were spoken, and some believed not;" some left the chapel, whileothers stayed; and some were led and fed, while others maintained a coldindifference, if they did not exhibit an open hostility. But the Lordstood by him and strengthened him, setting His seal upon his testimony;and Jehovah Jireh also moved two brethren, unasked, to supply all thedaily wants of His servant. After a while the little church of eighteenmembers unanimously called the young preacher to the pastorate, and heconsented to abide with them for a season, without abandoning hisoriginal intention of going from place to place as the Lord might lead. A stipend, of fifty-five pounds annually, was offered him, whichsomewhat increased as the church membership grew; and so the universitystudent of Halle was settled in his first pulpit and pastorate. 

While at Sidmouth, preaching, in April, 1830, three believing sistersheld in his presence a conversation about '_believers' baptism, _' whichproved the suggestion of another important step in his life, which has awider bearing than at first is apparent. 

They naturally asked his opinion on the subject about which they weretalking, and he replied that, having been baptized as a child, he saw noneed of being baptized again. Being further asked if he had ever yetprayerfully searched the word of God as to its testimony in this matter, he frankly confessed that he had not. 

At once, with unmistakable plainness of speech and with rare fidelity, one of these sisters in Christ promptly said: _"I entreat you, then, never again to speak any more about it till you have done so. "_

Such a reply George Muller was not the man either to resent or toresist. He was too honest and conscientious to dismiss without duereflection any challenge to search the oracles of God for their witnessupon any given question. Moreover, if, at that very time, his preachingwas emphatic in any direction, it was in the boldness with which heinsisted that _all pulpit teaching and Christian practice must besubjected to one great test, _ namely, _the touchstone of the word ofGod. _ Already an Elijah in spirit, his great aim was to repair thebroken-down altar of the Lord, to expose and rebuke all that hindered athoroughly scriptural worship and service, and, if possible, to restoreapostolic simplicity of doctrine and life. 

As he thought and prayed about this matter, he was forced to admit tohimself that he had never yet earnestly examined the Scriptures fortheir teaching as to the position and relation of baptism in thebeliever's life, nor had he even prayed for light upon it. He hadnevertheless repeatedly spoken against believers' baptism, and so he sawit to be possible that he might himself have been opposing the teachingof the Word. He therefore determined to study the subject until heshould reach a final, satisfactory, and scriptural conclusion; andthenceforth, whether led to defend infant baptism or believers' baptism, to do it only on scriptural grounds. 

The mode of study which he followed was characteristically simple, thorough, and business-like, and was always pursued afterward. He firstsought from God the Spirit's teaching that his eyes might be opened tothe Word's witness, and his mind illumined; then he set about asystematic examination of the New Testament from beginning to end. Sofar as possible he sought absolutely to rid himself of all bias ofprevious opinion or practice, prepossession or prejudice; he prayed andendeavoured to be free from the influence of human tradition, popularcustom, and churchly sanction, or that more subtle hindrance, _personalpride in his own consistency. _ He was humble enough to be willing toretract any erroneous teaching and renounce any false position, and toespouse that wise maxim: "Don't be _consistent, _ but simply be _true!"_Whatever may have been the case with others who claim to have examinedthe same question for themselves, the result in his case was that hecame to the conclusion, and, as he believed, from the word of God andthe Spirit of God, that none but believers are the proper subjects ofbaptism, and that only immersion is its proper mode. Two passages ofScripture were very marked in the prominence which they had incompelling him to these conclusions, namely: Acts viii. 36-38, andRomans vi. 3-5. The case of the Ethiopian eunuch strongly convinced himthat baptism is proper, only as the act of a believer confessing Christ;and the passage in the Epistle to the Romans equally satisfied him thatonly immersion in water can express the typical burial with Christ andresurrection with Him, there and elsewhere made so prominent. Heintended no assault upon brethren who hold other views, when he thusplainly stated in his journal the honest and unavoidable convictions towhich he came; but he was too loyal both to the word of God and to hisown conscience to withhold his views when so carefully and prayerfullyarrived at through the searching of the Scriptures. 

Conviction compelled action, for in him there was no spirit ofcompromise; and he was accordingly promptly baptized. Years after, inreviewing his course, he records the solemn conviction that "of allrevealed truths, not one is more clearly revealed in the Scriptures--noteven the doctrine of justification by faith--and that the subject hasonly become obscured by men not having been willing to take _theScriptures alone_ to decide the point. "

He also bears witness incidentally that not one true friend in the Lordhad ever turned his back upon him in consequence of his baptism, as hesupposed some would have done; and that almost all such friends had, since then, been themselves baptized. It is true that in one way hesuffered some pecuniary loss through this step taken in obedience toconviction, but the Lord did not suffer him to be ultimately the losereven in this respect, for He bountifully made up to him any suchsacrifice, even in things that pertain to this life. He concludes thisreview of his course by adding that through his example many others wereled both to examine the question of baptism anew and to submitthemselves to the ordinance. 

Such experiences as these suggest the honest question whether there isnot imperative need of subjecting all current religious customs andpractices to the one test of conformity to the scripture pattern. OurLord sharply rebuked the Pharisees of His day for making "thecommandment of God of none effect by their tradition, " and, after givingone instance, He added, "and many other such like things do ye. "* It isvery easy for doctrines and practices to gain acceptance, which are theoutgrowth of ecclesiasticism, and neither have sanction in the word ofGod, nor will bear the searching light of its testimony. Cyprian hasforewarned us that even _antiquity_ is not _authority, _ but may be only_vetustas erroris_--the old age of error. What radical reforms would bemade in modern worship, teaching and practice, --in the whole conduct ofdisciples and the administration of the church of God, --if the one finalcriterion of all judgment were: What do the Scriptures teach?' And whatrevolutions in our own lives as believers might take place, if we shouldfirst put every notion of truth and custom of life to this one test ofscripture authority, and then with the courage of conviction dare to doaccording to that word--counting no cost, but studying to show ourselvesapproved of God! Is it possible that there are any modern disciples who"reject the commandment of God that they may keep their own tradition"?

* Matthew xv. 6. Mark vii. 9-13. 

This step, taken by Mr. Muller as to baptism, was only a precursor ofmany others, all of which, as he believed, were according to that Wordwhich, as the lamp to the believer's feet, is to throw light upon hispath. 

During this same summer of 1830 the further study of the Word satisfiedhim that, though there is no direct _command_ so to do, the scripturaland apostolic _practice_ was to _break bread every Lord's day. _ (Acts xx7, etc. ) Also, that the Spirit of God should have unhindered liberty towork through any believer according to the gifts He had bestowed, seemedto him plainly taught in Romans xii. ; 1 Cor. Xii. ; Ephes. Iv. , etc. These conclusions likewise this servant of God sought to translate atonce into conduct, and such conformity brought increasing spiritualprosperity. 

Conscientious misgivings, about the same time, ripened into settledconvictions that he could no longer, upon the same principle ofobedience to the word of God, consent to _receive any stated salary_ asa minister of Christ. For this latter position, which so influenced hislife, he assigns the following grounds, which are here stated as showingthe basis of his life-long attitude:

1. A stated salary implies a fixed sum, which cannot well be paidwithout a fixed income through pew-rentals or some like source ofrevenue. This seemed plainly at war with the teaching of the Spirit ofGod in James ii. 1-6, since the poor brother cannot afford as goodsittings as the rich, thus introducing into church assemblies invidiousdistinctions and respect of persons, and so encouraging the castespirit. 

2. A fixed pew-rental may at times become, even to the willing disciple, a burden. He who would gladly contribute to a pastor's support, ifallowed to do so according to his ability and at his own convenience, might be oppressed by the demand to pay a stated sum at a stated time. Circumstances so change that one who has the same cheerful mind asbefore may be unable to give as formerly, and thus be subjected topainful embarrassment and humiliation if constrained to give a fixedsum. 

3. The whole system tends to the bondage of the servant of Christ. Onemust be unusually faithful and intrepid if he feels no temptation tokeep back or in some degree modify his message in order to please men, when he remembers that the very parties, most open to rebuke and mostliable to offence, are perhaps the main contributors toward his salary. 

Whatever others may think of such reasons as these, they were sosatisfactory to his mind that he frankly and promptly announced them tohis brethren; and thus, as early as the autumn of 1830, when justcompleting his twenty-fifth year, he took a position from which he neverretreated, that he would thenceforth _receive no fixed salary for anyservice rendered to God's people. _ While calmly assigning scripturalgrounds for such a position he, on the same grounds, urged _voluntaryofferings, _ whether of money or other means of support, as the properacknowledgment of service rendered by God's minister, and as a sacrificeacceptable, well-pleasing to God. A little later, seeing that, when suchvoluntary gifts came direct from the givers personally, there was adanger that some might feel self-complacent over the largeness of theamount given by them, and others equally humbled by the smallness oftheir offerings, with consequent damage to both classes, of givers, hetook a step further: he had a _box put up in the chapel, _ over which waswritten, that whoever had a desire to do something for his support mightput such an offering therein as ability and disposition might direct. His intention was, that thus the act might be wholly as in God's sight, without the risk of a sinful pride or false humility. 

He further felt that, to be entirely consistent, he should _ask no helpfrom man, _ even in bearing necessary costs of travel in the Lord'sservice, nor even state his needs beforehand in such a way as indirectlyto appeal for aid. All of these methods he conceived to be forms oftrusting in an arm of flesh, going to man for help instead of going atonce, always and only, to the Lord. And he adds: _"To come to thisconclusion before God required more grace than to give up my salary. "_

These successive steps are here recorded explicitly and in their exactorder because they lead up directly to the ultimate goal of hislife-work and witness. Such decisions were vital links connecting thisremarkable man and his "Father's business, " upon which he was soon morefully to enter; and they were all necessary to the fulness of theworld-wide witness which he was to bear to a prayer-hearing God and theabsolute safety of trusting in Him and in Him alone. 

On October 7, 1830, George Muller, in finding a wife, found a good thingand obtained new favour from the Lord. Miss Mary Groves, sister of theself-denying dentist whose surrender of all things for the mission fieldhad so impressed him years before, was married to this man of God, andfor forty blessed years proved an help meet for him. It was almost, ifnot quite, an ideal union, for which he continually thanked God; and, although her kingdom was one which came not with observation, ' thesceptre of her influence was far wider in its sway than will ever beappreciated by those who were strangers to her personal and domesticlife. She was a rare woman and her price was above rubies. The heart ofher husband safely trusted, in her, and the great family of orphans whowere to her as children rise up even to this day to call her blessed. 

Married life has often its period of estrangement, even when temporaryalienation yields to a deeper love, as the parties become more trulywedded by the assimilation of their inmost being to one another. But toMr. And Mrs. Muller there never came any such experience of eventemporary alienation. From the first, love grew, and with it, mutualconfidence and trust. One of the earliest ties which bound these two inone was the bond of a _common self-denial. _ Yielding literal obedienceto Luke xii. 33, they sold what little they had and gave alms, henceforth laying up no treasures on earth (Matthew vi. 19-34; xix. 21. )The step then taken--accepting, for Christ's sake, voluntarypoverty--was never regretted, but rather increasingly rejoiced in; howfaithfully it was followed in the same path of continued self-sacrificewill sufficiently appear when it is remembered that, nearly sixty-eightyears afterward, George Muller passed suddenly into the life beyond, apoor man; his will, when admitted to probate, showing his entirepersonal property, under oath, to be but one hundred and sixty pounds!And even that would not have been in his possession had there been nodaily need of requisite comforts for the body and of tools for his work. Part of this amount was in money, shortly before received and not yetlaid out for his Master, but held at His disposal. Nothing, even to theclothes he wore, did he treat as his own. He was a consistent steward. 

This final farewell to all earthly possessions, in 1830, left thisnewly married husband and wife to look only to the Lord. Thenceforththey were to put to ample daily test both their faith in the GreatProvider and the faithfulness of the Great Promiser. It may not beimproper here to anticipate, what is yet to be more fully recorded, that, from day to day and hour to hour, during more than threescoreyears, George Muller was enabled to set to his seal that God is true. Iffew men have ever been permitted so to trace in the smallest mattersGod's care over His children, it is partly because few have socompletely abandoned themselves to that care. He dared to trust Him, with whom the hairs of our head are all numbered, and who touchinglyreminds us that He cares for what has been quaintly called _"the oddsparrow. "_ Matthew records (x. 29) how two sparrows are sold for afarthing, and Luke (xii. 6) how five are sold for two farthings; and soit would appear that, when two farthings were offered, an odd sparrowwas thrown in, as of so little value that it could be given away withthe other four. And yet even for that one sparrow, not worth taking intoaccount in the bargain, _God cares. _ Not one of them is forgotten beforeGod, or falls to the ground without Him. With what force then comes theassurance: "Fear ye not therefore; ye are of more value than manysparrows!"

So George Muller found it to be. He was permitted henceforth to know asnever before, and as few others have ever learned, how truly God may beapproached as "Thou that hearest prayer. " God can keep His trustingchildren not only from falling but from stumbling; for, during all thoseafter-years that spanned the lifetime of two generations, there was nodrawing back. Those precious promises, which in faith and hope were"laid hold" of in 1830, were "held fast" until the end. (Heb. Vi. 18, x. 23. ) And the divine faithfulness proved a safe anchorage-ground in themost prolonged and violent tempests. The anchor of hope, sure andsteadfast, and entering into that within the veil, was never draggedfrom its secure hold on God. In fifty thousand cases, Mr. Mullercalculated that he could trace distinct answers to definite prayers; andin multitudes of instances in which God's care was not definitelytraced, it was day by day like an encompassing passing but invisiblepresence or atmosphere of life and strength. 

On August 9, 1831, Mrs. Muller gave birth to a stillborn babe, and forsix weeks remained seriously ill. Her husband meanwhile laments that hisheart was so cold and carnal, and his prayers often so hesitating andformal; and he detects, even behind his zeal for God, most unspiritualframes. He especially chides himself for not having more seriouslythought of the peril of child-bearing, so as to pray more earnestly forhis wife; and he saw clearly that the prospect of parenthood had notbeen rejoiced in as a blessing, but rather as implying a new burden andhindrance in the Lord's work. 

While this man of God lays bare his heart in his journal, the readermust feel that "as in water face answereth to face, so the heart of manto man. " How many a servant of God has no more exalted idea of thedivine privilege of a sanctified parenthood! A wife and a child are mostprecious gifts of God when received, in answer to prayer, from His hand. Not only are they not hindrances, but they are helps, most useful infitting a servant of Christ for certain parts of his work for which noother preparation is so adequate. They serve to teach him many mostvaluable lessons, and to round out his character into a far moresymmetrical beauty and serviceableness. And when it is remembered how agodly _association_ in holiness and usefulness may thus be supplied, andabove all a godly _succession_ through many generations, it will be seenhow wicked is the spirit that treats holy wedlock and its fruits inoffspring, --with lightness and contempt. Nor let us forget that promise:"If two of you agree on earth as touching any thing that they shall ask, it shall be done for them of My Father which is in heaven. " (Matt. Xviii. 19. ) The Greek word for "agree" is _symphonize, _ and suggests amusical harmony where chords are tuned to the same key and struck by amaster hand. Consider what a blessed preparation for such habitualsymphony in prayer is to be found in the union of a husband and wife inthe Lord! May it not be that to this the Spirit refers when He bidshusband and wife dwell in unity, as "heirs together of the grace oflife, " and adds, _"that your prayers be not hindered"?_ (1 Peter iii. 7. )

God used this severe lesson for permanent blessing to George Muller. Heshowed him how open was his heart to the subtle power of selfishness andcarnality, and how needful was this chastisement to teach him thesacredness of marital life and parental responsibility. Henceforth hejudged himself, that he might not be "judged of the Lord. " (1 Cor. Xi. 31. )

A crisis like his wife's critical illness created a demand for muchextra expense, for which no provision had been made, not throughcarelessness and improvidence, but upon principle. Mr. Muller held thatto lay by in store is inconsistent with full trust in God, who in suchcase would send us to our hoardings before answering prayer for moresupplies. Experience in this emergency justified his faith; for not onlywere all unforeseen wants supplied, but even the delicacies andrefreshments needful for the sick and weak; and the two medicalattendants graciously declined all remuneration for services whichextended through six weeks. Thus was there given of the Lord more thancould have been laid up against this season of trial, even had theattempt been made. 

The principle of committing future wants to the Lord's care, thus actedupon at this time, he and his wife consistently followed so long as theylived and worked together. Experience confirmed them in theconviction that a life of trust forbids laying up treasures againstunforeseen foreseen needs, since with God _no emergency is unforeseenand no want unprovided for;_ and He may be as implicitly trusted forextraordinary needs as for our common daily bread. 

Yet another law, kindred to this and thoroughly inwrought into Mr. Muller's habit of life, was _never to contract debt, _ whether forpersonal purposes or the Lord's work. This matter was settled onscriptural grounds once for all (Romans xiii. 8), and he and his wifedetermined if need be to suffer starvation rather than to buy anythingwithout paying for it when bought. Thus they always knew how much theyhad to buy with, and what they had left to give to others or use forothers' wants. 

There was yet another law of life early framed into Mr. Muller'spersonal decalogue. He regarded any money which was in his hands_already designated for, or appropriated to, a specific use, _ as _nothis to use, even temporarily, for any other ends. _ Thus, though he wasoften reduced to the lowest point of temporal supplies, he took noaccount of any such funds set apart for other outlays or due for otherpurposes. Thousands of times he was in straits where such diversion offunds for a time seemed the only and the easy way out, but where thiswould only have led him into new embarrassments. This principle, intelligently adopted, was firmly adhered to, that what properly belongsto a particular branch of work, or has been already put aside for acertain use, even though yet in hand, is not to be reckoned on asavailable for any other need, however pressing. Trust in God impliessuch knowledge on His part of the exact circumstances that He will notconstrain us to any such misappropriation. Mistakes, most serious andfatal, have come from lack of conscience as well as of faith in suchexigencies--drawing on one fund to meet the overdraught upon another, hoping afterward to replace what is thus withdrawn. A well-known collegepresident had nearly involved the institution of which he was the head, in bankruptcy, and himself in worse moral ruin, all the result of oneerror--money given for endowing certain chairs had been used for currentexpenses until public confidence had been almost hopelessly impaired. 

Thus a life of _faith_ must be no less a life of _conscience. _ Faith andtrust in God, and truth and faithfulness toward man, walked side by sidein this life-journey in unbroken agreement. 

CHAPTER VI

"THE NARRATIVE OF THE LORD'S DEALINGS"

THINGS which are sacred forbid even a careless touch. 

The record written by George Muller of the Lord's dealings reads, especially in parts, almost like an inspired writing, because it issimply the tracing of divine guidance in a human life--not this man'sown working or planning, suffering or serving, but the _Lord's dealings_with him and workings through him. 

It reminds us of that conspicuous passage in the Acts of the Apostleswhere, within the compass of twenty verses, God is fifteen times putboldly forward as the one Actor in all events. Paul and Barnabasrehearsed, in the ears of the church at Antioch, and afterward atJerusalem, not what _they had done_ for the Lord, but all that _He haddone_ with them, and how _He had opened_ the door of faith unto theGentiles; what miracles and wonders _God had wrought_ among the Gentilesby them. And, in the same spirit, Peter before the council emphasizeshow God had made choice of his mouth, as that whereby the Gentilesshould hear the word of the Gospel and believe; how He had given themthe Holy Ghost and put no difference between Jew and Gentile, purifyingtheir hearts by faith; and how He who knew all hearts had thus bornethem witness. Then James, in the same strain, refers to the way in which_God had visited_ the Gentiles to _take out_ of them a people for Hisname; and concludes by two quotations or adaptations from the OldTestament, which fitly sum up the whole matter:

"The Lord _who doeth_ all these things. "

"Known unto God are _all His works_ from the beginning of the world. "(Acts xiv. 27 to xv. 18. )

The meaning of such repeated phraseology cannot be mistaken. God is herepresented as the one agent or actor, and even the most conspicuousapostles, like Paul and Peter, as only His instruments. No twenty versesin the word of God contain more emphatic and repeated lessons on man'sinsufficiency and nothingness, and God's all-sufficiency andalmightiness. It was God that wrought upon man through man. It was Hewho chose Peter to be His mouthpiece, He whose key unlocked shut doors, He who visited the nations, who turned sinners into saints, who was eventhen taking out a people for His name, purifying hearts and bearing themwitness; it was He and He alone who did all these wondrous things, andaccording to His knowledge and plan of what He would do, from thebeginning. We are not reading so much the Acts of the Apostles as theacts of God through the apostles. Was it not this very passage in thisinspired book that suggested, perhaps, the name of this journal: _"TheLord's dealings with George Muller"_?

At this narrative or journal, as a whole, we can only rapidly glance. Inthis shorter account, purposely condensed to secure a wider reading evenfrom busy people, that narrative could not be more fully treated, for inits original form it covers about three thousand printed pages, andcontains close to one million words. To such as can and will read thatmore minute account it is accessible at a low rate, * and is stronglyrecommended for careful and leisurely perusal. But for the presentpurpose the life-story, as found in these pages, takes both a brieferand a different form. 

* Five volumes at 16s. Published by Jas. Nisbet & Co. , London. Withsubsequent Annual Reports at 3d. Each. 

The journal is largely composed of, condensed from, and thensupplemented by, annual reports of the work, and naturally andnecessarily includes, not only thousands of little details, but muchinevitable repetition year by year, because each new report was likelyto fall into the hands of some who had never read reports of theprevious years. The desire and design of this briefer memoir is topresent the salient points of the narrative, to review the wholelife-story as from the great summits or outlooks found in thisremarkable journal; so that, like the observer who from some highmountain-peak looks toward the different points of the compass, and thusgets a rapid, impressive, comparative, and comprehensive view of thewhole landscape, the reader may, as at a glance, take in those markedfeatures of this godly man's character and career which incite to newand advance steps in faith and holy living. Some few characteristicentries in the journal will find here a place; others, only insubstance; while of the bulk of them it will be sufficient to give ageneral survey, classifying the leading facts, and under each classgiving a few representative examples and illustrations. 

Looking at this narrative as a whole, certain prominent peculiaritiesmust be carefully noted. We have here a record and revelation of sevenconspicuous experiences:

1. An experience of frequent and at times prolonged _financial straits. _

The money in hand for personal needs, and for the needs of hundreds andthousands of orphans, and for the various branches of the work of theScriptural Knowledge Institution, was often reduced to a single _pound, _or even _penny, _ and sometimes to _nothing. _ There was therefore anecessity for constant waiting on God, looking to Him directly for allsupplies. For months, if not years, together, and at several periods inthe work, supplies were furnished only from month to month, week toweek, day to day, _hour to hour!_ Faith was thus kept in lively exerciseand under perpetual training. 

2. An experience of the _unchanging faithfulness of the Father-God. _

The straits were long and trying, but never was there one case offailure to receive help; never a meal-time without at least a frugalmeal, never a want or a crisis unmet by divine supply and support. Mr. Muller said to the writer: "Not once, or five times, or five hundredtimes, but thousands of times in these threescore years, have we had inhand not enough _for one more meal, _ either in food or in funds; but notonce has God failed us; not once have we or the orphans gone hungry orlacked any good thing. " From 1838 to 1844 was a period of peculiar andprolonged straits, yet when the time of need actually came the supplywas always given, though often at the last moment. 

3. An experience of the working of God upon the minds, hearts, andconsciences of _contributors to the work. _

It will amply repay one to plod, step by step, over these thousands ofpages, if only to trace the hand of God touching the springs of humanaction all over the world in ways of His own, and at times of greatneed, and adjusting the amount and the exact day and hour of the supply, to the existing want. Literally from the earth's ends, men, women, andchildren who had never seen Mr. Muller and could have known nothing ofthe pressure at the time, have been led at the exact crisis of affairsto send aid in the very sum or form most needful. In countless cases, while he was on his knees asking, the answer has come in such closecorrespondence with the request as to shut out chance as an explanation, and compel belief in a prayer-hearing God. 

4. An experience of habitual _hanging upon the unseen God_ and nothingelse. 

The reports, issued annually to acquaint the public with the history andprogress of the work, and give an account of stewardship to the manydonors who had a right to a report--these made _no direct appeal foraid. _ At one time, and that of great need, Mr. Muller felt led to_withhold_ the usual annual statement, lest some might construe theaccount of work already done as an appeal for aid in work yet to bedone, and thus detract from the glory of the Great Provider. * The LivingGod alone was and is the Patron of these institutions; and not even thewisest and wealthiest, the noblest and the most influential of humanbeings, has ever been looked to as their dependence. 

* For example, Vol. II, 102, records that the report given is for1846-1848, no report having been issued for 1847; and on page 113, underdate of May 25th, occur these words: "not being nearly enough to meetthe housekeeping expenses, " etc. ; and, May 28th and 30th, such otherwords as these: "now our poverty, " "in this our great need, " "in thesedays of straitness. " Mr. Wright thinks that _on that very account_ Mr. Muller did not publish the report for 1847. 

5. An experience of conscientious _care in accepting and using gifts. _

Here is a pattern for all who act as stewards for God. Whenever therewas any ground of misgiving as to the propriety or expediency ofreceiving what was offered, it was declined, however pressing the need, unless or until all such objectionable features no more existed. If theparty contributing was known to dishonour lawful debts, so that themoney was righteously due to others; if the gift was encumbered andembarrassed by restrictions that hindered its free use for God; if itwas designated for endowment purposes or as a provision for Mr. Muller'sold age, or for the future of the institutions; or if there was anyevidence or suspicion that the donation was given grudgingly, reluctantly, or for self-glory, it was promptly declined and returned. In some cases, even where large amounts were involved, parties wereurged to wait until more prayer and deliberation made clear that theywere acting under divine leading. 

6. An experience of extreme caution lest there should be even a careless_betrayal of the fact of pressing need, _ to the outside public. 

The helpers in the institutions were allowed to come into such closefellowship and to have such knowledge of the exact state of the work asaids not only in common labours, but in common prayers and self-denials. Without such acquaintance they could not serve, pray, nor sacrificeintelligently. But these associates were most solemnly and repeatedlycharged never to reveal to those without, not even in the most seriouscrises, any want whatsoever of the work. The one and only resort wasever to be the God who hears the cry of the needy; and the greater theexigency, the greater the caution lest there should even seem to be alooking away from divine to human help. 

7. An experience of growing boldness of faith in _asking and trustingfor great things. _

As faith was exercised it was energized, so that it became as easy andnatural to ask confidently for a hundred, a thousand, or ten thousandpounds, as once it had been for a pound or a penny. After confidence inGod had been strengthened through discipline, and God had been provenfaithful, it required no more venture to cast himself on God forprovision for two thousand children and an annual outlay of at leasttwenty-five thousand pounds for them than in the earlier periods of thework to look to Him to care for twenty homeless orphans at a cost of twohundred and fifty pounds a year. Only by _using_ faith are we kept frompractically _losing_ it, and, on the contrary, to use faith is to losethe unbelief that hinders God's mighty acts. 

This brief resume of the contents of thousands of entries is the resultof a repeated and careful examination of page after page where have beenpatiently recorded with scrupulous and punctilious exactness theinnumerable details of Mr. Muller's long experience as a coworker withGod. He felt himself not only the steward of a celestial Master, but thetrustee of human gifts, and hence he sought to "provide things honest inthe sight of all men. " He might never have published a report or spreadthese minute matters before the public eye, and yet have been an equallyfaithful steward toward _God;_ but he would not in such case have beenan equally faithful trustee toward man. 

Frequently, in these days, men receive considerable sums of money fromvarious sources for benevolent work, and yet give no account of suchtrusteeship. However honest such parties may be, they not only actunwisely, but, by their course, lend sanction to others with whom suchirresponsible action is a cloak for systematic fraud. Mr. Muller's wholecareer is the more without fault because in this respect hisadministration of his great trust challenges the closest investigation. 

The brief review of the lessons taught in his journal may well startlethe incredulous and unbelieving spirit of our skeptical day. Those whodoubt the power of prayer to bring down actual blessing, or who confoundfaith in God with credulity and superstition, may well wonder andperhaps stumble at such an array of facts. But, if any reader is stilldoubtful as to the facts, or thinks they are here arrayed in a deceptivegarb or invested with an imaginative halo, he is hereby invited toexamine for himself the singularly minute records which George Mullerhas been led of God to put before the world in a printed form which thusadmits no change, and to accompany with a bold and repeated challenge toany one so inclined, to subject every statement to the severestscrutiny, and prove, if possible, one item to be in any respect false, exaggerated, or misleading. The absence of all enthusiasm in the calmand mathematical precision of the narrative compels the reader to feelthat the writer was almost mechanically exact in the record, andinspires confidence that it contains the absolute, naked truth. 

One caution should, like Habakkuk's gospel message--"The just shall liveby his faith"--be written large and plain so that even a cursory glancemay take it in. Let no one ascribe to George Muller such a _miraculousgift of faith_ as lifted him above common believers and out of the reachof the temptations and infirmities to which all fallible souls areexposed. He was constantly liable to satanic assaults, and we find himmaking frequent confession of the same sins as others, and even ofunbelief, and at times overwhelmed with genuine sorrow for hisdepartures from God. In fact he felt himself rather more than usuallywicked by nature, and utterly helpless even as a believer: was it notthis poverty of spirit and mourning over sin, this consciousness ofentire unworthiness and dependence, that so drove him to the throne ofgrace and the all-merciful and all-powerful Father? Because he was soweak, he leaned hard on the strong arm of Him whose strength is not onlymanifested, but can only be made perfect, in weakness. *

* 1 Cor. Xii. 1-10. 

To those who think that no man can wield such power in prayer or livesuch a life of faith who is not an exception to common mortal frailties, it will be helpful to find in this very journal that is so lighted upwith the records of God's goodness, the dark shadows of conscious sinand guilt. Even in the midst of abounding mercies and interpositions hesuffered from temptations to distrust and disobedience, and sometimeshad to mourn their power over him, as when once he found himselfinwardly complaining of the cold leg of mutton which formed the stapleof his Sunday dinner! We discover as we read that we are communing witha man who was not only of like passions with ourselves, but who felthimself rather more than most others subject to the sway of evil, andneeding therefore a special keeping power. Scarce had he started uponhis new path of entire dependence on God, when he confessed himself "sosinful" as for some time to entertain the thought that "it would be ofno use to trust in the Lord in this way, " and fearing that he hadperhaps gone already too far in this direction in having committedhimself to such a course. * True, this temptation was speedily overcomeand Satan confounded; but from time to time similar fiery darts werehurled at him which had to be quenched by the same shield of faith. Never, to the last hour of life, could he trust himself, or for onemoment relax his hold on God, and neglect the word of God and prayer, without falling into sin. The 'old man, ' of sin always continued toostrong for George Muller alone, and the longer he lived a 'life oftrust' the less was his trust placed upon himself. 

* Vol. I. 73. 

Another fact that grows more conspicuous with the perusal of every newpage in his journal is that in things common and small, as well asuncommon and great, he took no step without first asking counsel of theoracles of God and seeking guidance from Him in believing prayer. It washis life-motto to learn the will of God before undertaking anything, andto wait till it is clear, because only so can one either be blessed inhis own soul or prospered in the work of his hands. * Many disciples whoare comparatively bold to seek God's help in great crises, fail to cometo Him with like boldness in matters that seem too trivial to occupy thethought of God or invite the interposition of Him who numbers the veryhairs of our heads and suffers not one hair to perish. The writer ofthis journal escaped this great snare and carried even the smallestmatter to the Lord. 

* Vol. I. 74. 

Again, in his journal he constantly seeks to save from reproach the goodname of Him whom he serves: he cannot have such a God accounted a hardMaster. So early as July, 1831, a false rumour found circulation that heand his wife were half-starving and that certain bodily ailments werethe result of a lack of the necessities of life; and he is constrainedto put on record that, though often brought so low as not to have onepenny left and to have the last bread on the table, they had never yetsat down to a meal unprovided with some nourishing food. This witnesswas repeated from time to time, and until just before his departure forthe Father's house on high; and it may therefore be accepted as coveringthat whole life of faith which reached over nearly threescore years andten. 

A kindred word of testimony, first given at this same time and in likemanner reiterated from point to point in his pilgrimage, concerns theLord's faithfulness in accompanying His word with power, in accordancewith that positive and unequivocal promise in Isaiah lv. 11: "My wordshall not return unto Me void; but it shall accomplish that which Iplease, and it shall prosper in the thing whereto I sent it. " It is verynoticeable that this is not said of _man's_ word, however wise, important, or sincere, but of _God's_ word. We are therefore justifiedin both expecting and claiming that, just so far as our message is notof human invention or authority, but is God's message through us, itshall never fail to accomplish His pleasure and its divine errand, whatever be its apparent failure at the time. Mr. Muller, referring tohis own preaching, bears witness that in almost if not quite every placewhere he spoke God's word, whether in larger chapels or smaller rooms, the Lord gave the seal of His own testimony. He observed, however, thatblessing did not so obviously or abundantly follow his open-airservices: only in one instance had it come to his knowledge that therewere marked results, and that was in the case of an army officer whocame to make sport. Mr. Muller thought that it might please the Lord notto let him see the real fruit of his work in open-air meetings, or thatthere had not been concerning them enough believing prayer; but heconcluded that such manner of preaching was not his present work, sinceGod had not so conspicuously sealed it with blessing. 

His journal makes very frequent reference to the physical weakness anddisability from which he suffered. 

The struggle against bodily infirmity was almost life-long, and adds anew lesson to his life-story. The strength of faith had to triumph overthe weakness of the flesh. We often find him suffering from bodily ills, and sometimes so seriously as to be incapacitated for labour. 

For example, early in 1832 he broke a blood-vessel in the stomach andlost much blood by the hemorrhage. The very day following was the Lord'sday, and four outside preaching stations needed to be provided for, fromwhich his disablement would withdraw one labourer to take his place athome. After an hour of prayer he felt that faith was given him to rise, dress, and go to the chapel; and, though very weak, so that the shortwalk wearied him, he was helped to preach as usual. After the service amedical friend remonstrated against his course as tending to permanentinjury; but he replied that he should himself have regarded itpresumptuous had not the Lord given him the faith. He preached bothafternoon and evening, growing stronger rather than weaker with eacheffort, and suffering from no reaction afterward. 

In reading Mr. Muller's biography and the record of such experiences, itis not probable that all will agree as to the wisdom of his course inevery case. Some will commend, while others will, perhaps, condemn. Hehimself qualifies this entry in his journal with a wholesome cautionthat no reader should in such a matter follow his example, who _has notfaith given him;_ but assuring him that if God does give faith so toundertake for Him, such trust will prove like good coin and be honouredwhen presented. He himself did not always pursue a like course, becausehe had not always a like faith, and this leads him in his journal todraw a valuable distinction between the _gift of faith_ and the _graceof faith, _ which deserves careful consideration. 

He observed that repeatedly he prayed with the sick till they wererestored, he _asking unconditionally for the blessing of bodily health, _a thing which, he says, later on, he could not have done. Almost alwaysin such cases the petition was granted, yet in some instances not. Once, in his own case, as early as 1829, he had been healed of a bodilyinfirmity of long standing, and which never returned. Yet this same manof God subsequently suffered from disease which was not in like mannerhealed, and in more than one case submitted to a costly operation at thehands of a skilful surgeon. 

Some will doubtless say that even this man of faith lacked the faithnecessary for the healing of his own body; but we must let him speak forhimself, and especially as he gives his own view of the gift and thegrace of faith. He says that the _gift_ of faith is exercised, wheneverwe "do or believe a thing where the not doing or not believing would_not_ be sin"; but the _grace_ of faith, "where we do or believe whatnot to do or believe _would_ be sin"; in one case we have no unequivocalcommand or promise to guide us, and in the other we have. The gift offaith is not always in exercise, but the grace must be, since it has thedefinite word of God to rest on, and the absence or even weakness offaith in such circumstances implies sin. There were instances, he adds, in which it pleased the Lord at times to bestow upon him something likethe gift of faith so that he could ask unconditionally and expectconfidently. 

This journal we may now dismiss as a whole, having thus looked at thegeneral features which characterize its many pages. But let it berepeated that to any reader who will for himself carefully examine itscontents its perusal will prove a means of grace. To read a little at atime, and follow it with reflection and self-examination, will be foundmost stimulating to faith, though often most humiliating by reason ofthe conscious contrast suggested by the reader's unbelief andunfaithfulness. This man lived peculiarly with God and in God, and hissenses were exercised to discern good and evil. His conscience becameincreasingly sensitive and his judgment singularly discriminating, sothat he detected fallacies where they escape the common eye, and foresawdangers which, like hidden rocks ahead, risk damage and, perhaps, destruction to service if not to character. And, therefore, so far isthe writer of this memoir from desiring to displace that journal, thathe rather seeks to incite many who have not read it to examine it forthemselves. It will to such be found to mark a path of close daily walkwith God, where, step by step, with circumspect vigilance, conduct andeven motive are watched and weighed in God's own balances. 

To sum up very briefly the impression made by the close perusal of thiswhole narrative with the supplementary annual reports, it is simplythis: CONFIDENCE IN GOD. 

In a little sketch of Beate Paulus, the Frau Pastorin pleads with God ina great crisis not to forsake her, quaintly adding that she was "willingto be the second whom He might forsake, " but she was "determined not tobe the _first. "_* George Muller believed that, in all ages, there hadnever yet been one true and trusting believer to whom God had provenfalse or faithless, and he was perfectly sure that He could be safelytrusted who, "if we believe not, yet abideth faithful: He cannot denyHimself. "** God has not only _spoken, _ but _sworn;_ His word isconfirmed by His oath: because He could swear by no greater He sware byHimself. And all this that we might have a strong consolation; that wemight have boldness in venturing upon Him, laying hold and holding fastHis promise. Unbelief makes God a _liar_ and, worse still, a _perjurer, _for it accounts Him as not only false to His word, but to His oath. George Muller believed, and because he believed, prayed; and praying, expected; and expecting, received. Blessed is he that believes, forthere shall be a performance of those things which are spoken of theLord. 

* Faith's Miracles, p. 43. 

** 2 Timothy ii. 13. 

CHAPTER VII

LED OF GOD INTO A NEW SPHERE

IF much hangs and turns upon the choice of the _work_ we are to do andthe _field_ where we are to do it, it must not be forgotten how muchalso depends on the _time_ when it is undertaken, the _way_ in which itis performed, and the _associates_ in the labour. In all these mattersthe true workman will wait for the Master's beck, glance, or signal, before a step is taken. 

We have come now to a new fork in the road where the path ahead beginsto be more plain. The future and permanent centre of his life-work is atthis point clearly indicated to God's servant by divine leading. 

In March, 1832, his friend Mr. Henry Craik left Shaldon for four weeksof labour _in Bristol, _ where Mr. Muller's strong impression was thatthe Lord had for Mr. Craik some more lasting sphere of work, though asyet it had not dawned upon his mind that he himself was to be aco-worker in that sphere, and to find in that very city the place of hispermanent abode and the centre of his life's activities. God again ledthe blind by a way he knew not. The conviction, however, had grown uponhim that the Lord was loosing him from Teignmouth, and, without havingin view any other definite field, he felt that his ministry there wasdrawing to a close; and he inclined to go about again from place toplace, seeking especially to bring believers to a fuller trust in Godand a deeper sense of His faithfulness, and to a more thorough searchinto His word. His inclination to such itinerant work was strengthenedby the fact that outside of Teignmouth his preaching both gave him muchmore enjoyment and sense of power, and drew more hearers. 

On April 13th a letter from Mr. Craik, inviting Mr. Muller to join inhis work at Bristol, made such an impression on his mind that he beganprayerfully to consider whether it was not God's call, and whether afield more suited to his gifts was not opening to him. The followingLord's day, preaching on the Lord's coming, he referred to the effect ofthis blessed hope in impelling God's messenger to bear witness morewidely and from place to place, and reminded the brethren that he hadrefused to bind himself to abide with them that he might at any momentbe free to follow the divine leading elsewhere. 

On April 20th Mr. Muller left for Bristol. On the journey he was dumb, having no liberty in speaking for Christ or even in giving away tracts, and this led him to reflect. He saw that the so-called 'work of theLord' had tempted him to substitute _action for meditation andcommunion. _ He had neglected that still hour' with God which supplies tospiritual life alike its breath and its bread. No lesson is moreimportant for us to learn, yet how slow are we to learn it: that for thelack of habitual seasons set apart for devout meditation upon the wordof God and for prayer, nothing else will compensate. 

We are prone to think, for example, that converse with Christianbrethren, and the general round of Christian activity, especially whenwe are much busied with preaching the Word and visits to inquiring orneedy souls, make up for the loss of aloneness with God in the secretplace. We hurry to a public service with but a few minutes of privateprayer, allowing precious time to be absorbed in social pleasures, restrained from withdrawing from others by a false delicacy, when toexcuse ourselves for needful communion with God and his word would havebeen perhaps the best witness possible to those whose company washolding us unduly! How often we rush from one public engagement toanother without any proper interval for renewing our strength in waitingon the Lord, as though God cared more for the quantity than the qualityof our service!

Here Mr. Muller had the grace to detect one of the foremost perils of abusy man in this day of insane hurry. He saw that if we are to feedothers we must be fed; and that even public and united exercises ofpraise and prayer can never supply that food which is dealt out to thebeliever only in the closet--the shut-in place with its closed door andopen window, where he meets God alone. In a previous chapter referencehas been made to the fact that three times in the word of God we find adivine prescription for a true prosperity. God says to Joshua, "Thisbook of the law shall not depart out of thy mouth; but thou shaltmeditate therein day and night, that thou mayest observe to do accordingto all that is written therein: _for then thou shalt make thy wayprosperous, and then thou shalt have good success"_ (Joshua i. 8. ) Fivehundred years later the inspired author of the first Psalm repeats thepromise in unmistakable terms. The Spirit there says of him whosedelight is in the law of the Lord and who in His law doth meditate dayand night, that "he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall notwither; and _whatsoever he doeth shall prosper. "_ Here the devoutmeditative student of the blessed book of God is likened to an evergreentree planted beside unfailing supplies of moisture; his fruit isperennial, and so is his verdure--and _whatsoever he doeth_ prospers!More than a thousand years pass away, and, before the New Testament issealed up as complete, once more the Spirit bears essentially the sameblessed witness. "Whoso looketh into the perfect law of liberty and_continueth"_ (i. E. Continueth _looking_--meditating on what he therebeholds, lest he forget the impression received through the mirror ofthe Word), _"this man shall be blessed in his deed"_ (James i. 25. )

Here then we have a threefold witness to the secret of true prosperityand unmingled blessing: devout meditation and reflection upon theScriptures, which are at once a book of law, a river of life, and amirror of self--fitted to convey the will of God, the life of God, andthe transforming power of God. That believer makes a fatal mistake who_for any cause_ neglects the prayerful study of the word of God. To readGod's holy book, by it search one's self, and turn it into prayer and sointo holy living, is the one great secret of growth in grace andgodliness. The worker _for_ God must first be a worker _with_ God: hemust have power with God and must prevail with Him in prayer, if he isto have power with men and prevail with men in preaching or in any formof witnessing and serving. At all costs let us make sure of that highestpreparation for our work--the preparation of our own souls; and for thiswe must _take time_ to be alone with His word and His Spirit, that wemay truly meet God, and understand His will and the revelation ofHimself. 

If we seek the secrets of the life George Muller lived and the work hedid, this is the very key to the whole mystery, and with that key anybeliever can unlock the doors to a prosperous growth in grace and powerin service. God's word is His WORD--the expression of His thought, therevealing of His mind and heart. The supreme end of life is to know Godand make Him known; and how is this possible so long as we neglect thevery means He has chosen for conveying to us that knowledge! EvenChrist, the Living Word, is to be found enshrined in the written word. Our knowledge of Christ is dependent upon our acquaintance with the HolyScriptures, which are the reflection of His character and glory--thefirmament across the expanse of which He moves as the Sun ofrighteousness. 

On April 22, 1832, George Muller first stood in the pulpit of GideonChapel. The fact and the date are to be carefully marked as the newturning-point in a career of great usefulness. Henceforth, for almostexactly sixty-six years, Bristol is to be inseparably associated withhis name. Could he have foreseen, on that Lord's day, what a work theLord would do through him in that city; how from it as a centre hisinfluence would radiate to the earth's ends, and how, even after hisdeparture, he should continue to bear witness by the works which shouldfollow him, how his heart would have swelled and burst with holygratitude and praise, --while in humility he shrank back in awe andwonder from a responsibility and an opportunity so vast andoverwhelming!

In the afternoon of this first Sabbath he preached at Pithay Chapel asermon conspicuously owned of God. Among others converted by it was ayoung man, a notorious drunkard. And, before the sun had set, Mr. Muller, who in the evening heard Mr. Craik preach, was fully persuadedthat the Lord had brought him to Bristol for a purpose, and that for awhile, at least, there he was to labour. Both he and his brother Craikfelt, however, that Bristol was not the place to reach a clear decision, for the judgment was liable to be unduly biassed when subject to thepressure of personal urgency, and so they determined to return to theirrespective fields of previous labour, there to wait quietly upon theLord for the promised wisdom from above. They left for Devonshire on thefirst of May; but already a brother had been led to assume theresponsibility for the rent of Bethesda Chapel as a place for theirjoint labours, thus securing a second commodious building for publicworship. 

Such blessing had rested on these nine days of united testimony inBristol that they both gathered that the Lord had assuredly called themthither. The seal of His sanction had been on all they had undertaken, and the last service at Gideon Chapel on April 29th had been so throngedthat many went away for lack of room. 

Mr. Muller found opportunity for the exercise of humility, for he sawthat by many his brother's gifts were much preferred to his own; yet, asMr. Craik would come to Bristol only with him as a yokefellow, God'sgrace enabled him to accept the humiliation of being the less popular, and comforted him with the thought that two are better than one, andthat each might possibly fill up some lack in the other, and thus bothtogether prove a greater benefit and blessing alike to sinners and tosaints--as the result showed. That same grace of God helped Mr. Mullerto rise higher--nay, let us rather say, to sink lower and, "in honorpreferring one another, " to rejoice rather than to be envious; and, likeJohn the Baptist, to say within himself: "A man can receive nothingexcept it be given him from above. " Such a humble spirit has even inthis life oftentimes its recompense of reward. Marked as was the impressof Mr. Craik upon Bristol, Mr. Muller's influence was even deeper andwider. As Henry Craik died in 1866, his own work reached through a muchlonger period; and as he was permitted to make such extensive missiontours throughout the world, his witness was far more outreaching. Thelowly-minded man who bowed down to take the lower place, consenting tobe the more obscure, was by God exalted to the higher seat and greaterthrone of influence. 

Within a few weeks the Lord's will, as to their new sphere, became soplain to both these brethren that on May 23d Mr. Muller left Teignmouthfor Bristol, to be followed next day by Mr. Craik. At the believers'meeting at Gideon Chapel they stated their terms, which were acceded to:that they were to be regarded as accepting no fixed relationship to thecongregation, preaching in such manner and for such a season as shouldseem to them according to the Lord's will; that they should not be underbondage to any rules among them; that _pew-rents should be done awaywith;_ and that they should, as in Devonshire, _look to the Lord tosupply all temporal wants through the voluntary offerings of those towhom they ministered. _

Within a month Bethesda Chapel had been so engaged for a year as to riskno debt, and on July 6th services began there as at Gideon. From thevery first, the Spirit set His seal on the joint work of these twobrethren. Ten days after the opening service at Bethesda, an eveningbeing set for inquirers, the throng of those seeking counsel was sogreat that more than four hours were consumed in ministering toindividual souls, and so from time to time similar meetings were heldwith like encouragement. 

August 13, 1832, was a memorable day. On that evening at Bethesda ChapelMr. Muller, Mr. Craik, one other brother, and four sisters--_only sevenin all_--sat down together, uniting in church fellowship _"without anyrules, --desiring to act only as the Lord should be pleased to give lightthrough His word. "_

This is a very short and simple entry in Mr. Mailer's journal, but ithas most solemn significance. It records what was to him separation tothe hallowed work of building up a simple apostolic church, with nomanual of guidance but the New Testament; and in fact it introduces usto the THIRD PERIOD of his life, when he entered fully upon the work towhich God had set him apart. The further steps now followed in rapidsuccession. God having prepared the workman and gathered the material, the structure went on quietly and rapidly until the life-work wascomplete. 

Cholera was at this time raging in Bristol. This terrible 'scourge ofGod' first appeared about the middle of July and continued for threemonths, prayer-meetings being held often, and for a time daily, to pleadfor the removal of this visitation. Death stalked abroad, the knell offuneral-bells almost constantly sounding, and much solemnity hanginglike a dark pall over the community. Of course many visits to the sick, dying, and afflicted became necessary, but it is remarkable that, amongall the children of God among whom Mr. Muller and Mr. Craik laboured, but one died of this disease. 

In the midst of all this gloom and sorrow of a fatal epidemic, a littledaughter was born to Mr. And Mrs. Muller September 17, 1832. About hername, Lydia, sweet fragrance lingers, for she became one of God's purestsaints and the beloved wife of James Wright. How little do we forecastat the time the future of a new-born babe who, like Samuel, may in God'sdecree be established to be a prophet of the Lord, or be set apart tosome peculiar sphere of service, as in the case of another Lydia, whoseheart the Lord opened and whom He called to be the nucleus of the firstChristian church in Europe. 

Mr. Mullers unfeigned humility, and the docility that always accompaniesthat unconscious grace, found new exercise when the meetings withinquirers revealed the fact that his colleague's preaching was much moreused of God than his own, in conviction and conversion. This discoveryled to much self-searching, and he concluded that three reasons lay backof this fact: first, Mr. Craik was more spiritually minded than himself;second, he was more earnest in prayer for converting power; and third, he oftener spoke directly to the unsaved, in his public ministrations. Such disclosures of his own comparative lack did not exhaust themselvesin vain self-reproaches, but led at once to more importunate prayer, more diligent preparation for addressing the unconverted, and morefrequent appeals to this class. From this time on, Mr. Muller'spreaching had the seal of God upon it equally with his brother's. What awholesome lesson to learn, that for every defect in our service there isa cause, and that the one all-sufficient remedy is the throne of grace, where in every time of need we may boldly come to find grace and help!It has been already noted that Mr. Muller did not satisfy himself withmore prayer, but gave new diligence and study to the preparation ofdiscourses adapted to awaken careless souls. In the supernatural as wellas the natural sphere, there is a law of cause and effect. Even theSpirit of God works not without order and method; He has His chosenchannels through which He pours blessing. There is no accident in thespiritual world. "The Spirit bloweth where He listeth, " but even thewind has its circuits. There is a kind of preaching, fitted to bringconviction and conversion, and there is another kind which is not sofitted. Even in the faithful use of truth there is room fordiscrimination and selection. In the armory of the word of God are manyweapons, and all have their various uses and adaptations. Blessed is theworkman or warrior who seeks to know what particular implement orinstrument God appoints for each particular work or conflict. We are tostudy to keep in such communion with His word and Spirit as that weshall be true workmen that need "not to be ashamed, rightly dividing theword of truth. " (2 Tim. Ii. 15. )

This expression, found in Paul's second letter to Timothy, is a verypeculiar one ([Transcriber's Note: Greek source text for the Englishphrase quoted in the paragraph immediately above appears here]). Itseems to be nearly equivalent to the Latin phrase _recte viam secare--tocut a straight road_--and to hint that the true workman of God is likethe civil engineer to whom it is given to construct a direct road to acertain point. The hearer's heart and conscience is the objective point, and the aim of the preacher should be, so to use God's truth as to reachmost directly and effectively the needs of the hearer. He is to avoidall circuitous routes, all evasions, all deceptive apologies and by-waysof argument, and seek by God's help to find the shortest, straightest, quickest road to the convictions and resolutions of those to whom hespeaks. And if the road-builder, before he takes any other step, firstcarefully _surveys his territory and lays out his route, _ how much moreshould the preacher first study the needs of his hearers and the bestways of successfully dealing with them, and then with even morecarefulness and prayerfulness study the adaptation of the word of Godand the gospel message to meet those wants. 

Early in the year 1833, letters from missionaries in Baghdad urgedMessrs. Muller and Craik to join them in labours in that distant field, accompanying the invitation with drafts for two hundred pounds for costsof travel. Two weeks of prayerful inquiry as to the mind of the Lord, however, led them to a clear decision _not_ to go--a choice neverregretted, and which is here recorded only as part of a completebiography, and as illustrating the manner in which each new call forservice was weighed and decided. 

We now reach another stage of Mr. Muller's entrance upon his completelife-work. In February, 1832, he had begun to read the biography of A. H. Francke, the founder of the Orphan Houses of Halle. As that life andwork were undoubtedly used of God to make him a like instrument in akindred service, and to mould even the methods of his philanthropy, abrief sketch of Francke's career may be helpful. 

August H. Francke was Muller's fellow countryman. About 1696, at Hallein Prussia, he had commenced the largest enterprise for poor childrenthen existing in the world. He trusted in God, and He whom he trusteddid not fail him, but helped him throughout abundantly. 

The institutions, which resembled rather a large street than a building, were erected, and in them about two thousand orphan children werehoused, fed, clad, and taught. For about thirty years all went on underFrancke's own eyes, until 1727, when it pleased the Master to call theservant up higher; and after his departure his like-minded son-in-lawbecame the director. Two hundred years have passed, and these OrphanHouses are still in existence, serving their noble purpose. 

It is needful only to look at these facts and compare with Francke'swork in Halle George Muller's monuments to a prayer-hearing God onAshley Down, to see that in the main the latter work so far resemblesthe former as to be in not a few respects its counterpart. Mr. Mullerbegan his orphan work a little more than one hundred years afterFrancke's death; ultimately housed, fed, clothed, and taught over twothousand orphans year by year; personally supervised the work for oversixty years--twice as long a period as that of Francke's personalmanagement--and at his decease likewise left his like minded son-in-lawto be his successor as the sole director of the work. It need not beadded that, beginning his enterprise like Francke in dependence on Godalone, the founder of the Bristol Orphan Houses trusted from first tolast only in Him. 

It is very noticeable how, when God is preparing a workman for a certaindefinite service, He often leads him out of the beaten track into a pathpeculiarly His own by means of some striking biography, or by contactwith some other living servant who is doing some such work, andexhibiting the spirit which must guide if there is to be a true success. Meditation on Franeke's life and work naturally led this man who washungering for a wider usefulness to think more of the poor homelesswaifs about him, and to ask whether he also could not plan under Godsome way to provide for them; and as he was musing the fire burned. 

As early as June 12, 1833, when not yet twenty-eight years old, theinward flame began to find vent in a scheme which proved the firstforward step toward his orphan work. It occurred to him to gather out ofthe streets, at about eight o'clock each morning, the poor children, give them a bit of bread for breakfast, and then, for about an hour anda half, teach them to read or read to them the Holy Scriptures; andlater on to do a like service to the adult and aged poor. He began atonce to feed from thirty to forty such persons, confident that, as thenumber increased, the Lord's provision would increase also. Unburdeninghis heart to Mr. Craik, he was guided to a place which could hold onehundred and fifty children and which could be rented for ten shillingsyearly; as also to an aged brother who would gladly undertake theteaching. 

Unexpected obstacles, however, prevented the carrying out of this plan. The work already pressing upon Mr. Muller and Mr. Craik, the rapidincrease of applicants for food, and the annoyance to neighbours ofhaving crowds of idlers congregating in the streets and lying about introops--these were some of the reasons why this method was abandoned. But the _central thought and aim_ were never lost sight of: God hadplanted a seed in the soil of Mr. Mullers heart, presently to spring upin the orphan work, and in the Scriptural Knowledge Institution with itsmany branches and far-reaching fruits. 

From time to time a backward glance over the Lord's dealings encouragedhis heart, as he looked forward to unknown paths and untried scenes. Herecords at this time--the close of the year 1833--that during the fouryears since he first began to trust in the Lord alone for temporalsupplies he had suffered no want. He had received during the first yearone hundred and thirty pounds, during the second one hundred andfifty-one, during the third one hundred and ninety-five, and during thelast two hundred and sixty-seven--all in free-will offerings and withoutever asking any human being for a penny. He had looked alone to theLord, yet he had not only received a supply, but an increasing supply, year by year. Yet he also noticed that at each year's close he had verylittle, if anything, left, and that much had come through strangechannels, from distances very remote, and from parties whom he had neverseen. He observed also that in every case, according as the need wasgreater or less, the supply corresponded. He carefully records for thebenefit of others that, when the calls for help were many, the GreatProvider showed Himself able and willing to send help accordingly. * Theways of divine dealing which he had thus found true of the early yearsof his life of trust were marked and magnified in all hisafter-experience, and the lessons learned in these first four yearsprepared him for others taught in the same school of God and under thesame Teacher. 

* Vol. I. 105. 

Thus God had brought His servant by a way which he knew not to the veryplace and sphere of his life's widest and most enduring work. He hadmoulded and shaped His chosen vessel, and we are now to see to whatpurposes of world-wide usefulness that earthen vessel was to be put, andhow conspicuously the excellency of the power was to be of God and notof man. 

CHAPTER VIII

A TREE OF GOD'S OWN PLANTING

THE time was now fully come when the divine Husbandman was to glorifyHimself by a product of His own husbandry in the soil of Bristol. 

On February 20, 1834, George Muller was led of God to sow the seed ofwhat ultimately developed into a great means of good, known as "TheScriptural Knowledge Institution, for Home and Abroad. " As in all othersteps of his life, this was the result of much prayer, meditation on theWord, searching of his own heart, and patient waiting to know the mindof God. 

A brief statement of the reasons for founding such an institution, andthe principles on which it was based, will be helpful at this point. Motives of conscience controlled Mr. Muller and Mr. Craik in starting anew work rather than in uniting with existing societies alreadyestablished for missionary purposes, Bible and tract distribution, andfor the promotion of Christian schools. As they had sought to conformpersonal life and church conduct wholly to the scriptural pattern, theyfelt that all work for God should be carefully carried on in exactaccordance with His known will, in order to have His fullest blessing. Many features of the existing societies seemed to them extra-scriptural, if not decidedly anti-scriptural, and these they felt constrained toavoid. 

For example, they felt that the _end proposed_ by such organizations, namely, _the conversion of the world_ in this dispensation, was notjustified by the Word, which everywhere represents this as the age ofthe _outgathering of the church_ from the world, and not the_ingathering of the world_ into the church. To set such an end beforethemselves as the world's conversion would therefore not only beunwarranted by Scripture, but delusive and disappointing, dishearteningGod's servants by the failure to realize the result, and dishonoring toGod Himself by making Him to appear unfaithful. 

Again, these existing societies seemed to Mr. Muller and Mr. Craik tosustain a _wrong relation to the world_--mixed up with it, instead ofseparate from it. Any one by paying a certain fixed sum of money mightbecome a member or even a director, having a voice or vote in theconduct of affairs and becoming eligible to office. Unscriptural meanswere commonly used to _raise money, _ such as appealing for aid tounconverted persons, asking for donations simply for money's sake andwithout regard to the character of the donors or the manner in which themoney was obtained. The custom of _seeking patronage_ from men of theworld and asking such to preside at public meetings, and the habit of_contracting debts, _--these and some other methods of management seemedso unscriptural and unspiritual that the founders of this newinstitution could not with a good conscience give them sanction. Hencethey hoped that by basing their work upon thoroughly biblical principlesthey might secure many blessed results. 

First of all, they confidently believed that the work of the Lord couldbe best and most successfully carried on within the landmarks and limitsset up in His word; that the fact of thus carrying it on would giveboldness in prayer and confidence in labour. But they also desired thework itself to be a witness to the living God, and a testimony tobelievers, by calling attention to the objectionable methods already inuse and encouraging all God's true servants in adhering to theprinciples and practices which He has sanctioned. 

On March 5th at a public meeting a formal announcement of the intentionto found such an institution was accompanied by a full statement of itspurposes and principles, * in substance as follows:

* Appendix D. Journal I. 107-113. 

1. Every believer's duty and privilege is to help on the cause and workof Christ. 

2. The patronage of the world is not to be sought after, depended upon, or countenanced. 

3. Pecuniary aid, or help in managing or carrying on its affairs, is notto be asked for or sought from those who are not believers. 

4. Debts are not to be contracted or allowed for any cause in the workof the Lord. 

5. The standard of success is not to be a numerical or financialstandard. 

6. All compromise of the truth or any measures that impair testimony toGod are to be avoided. 

Thus the word of God was accepted as counsellor, and all dependence wason God's blessing in answer to prayer. 

The _objects_ of the institution were likewise announced as follows:

1. To establish or aid day-schools, Sunday-schools, and adult-schools, taught and conducted only by believers and on thoroughly scripturalprinciples. 

2. To circulate the Holy Scriptures, wholly or in portions, over thewidest possible territory. 

3. To aid missionary efforts and assist labourers, in the Lord'svineyard anywhere, who are working upon a biblical basis and lookingonly to the Lord for support. 

To project such a work, on such a scale, and at such a time, was doublyan act of faith; for not only was the work already in hand enough to taxall available time and strength, but at this very time this recordappears in Mr. Muller's journal: _"We have only one shilling left. "_Surely no advance step would have been taken, had not the eyes beenturned, not on the empty purse, but on the full and exhaustless treasuryof a rich and bountiful Lord!

It was plainly God's purpose that, out of such abundance of poverty, theriches of His liberality should be manifested. It pleased Him, from whomand by whom are all things, that the work should be begun when Hisservants were poorest and weakest, that its growth to such giantproportions might the more prove it to be a plant of His own righthand's planting, and that His word might be fulfilled in its wholehistory:

 "I the Lord do keep it: I will water it every moment: Lest any hurt it, I will keep it night and day:" (Isa. Xxvii. 3. )

Whatever may be thought as to the need of such a new organization, or asto such scruples as moved its founders to insist even in minor mattersupon the closest adherence to scripture teaching, this at least isplain, that for more than half a century it has stood upon its originalfoundation, and its increase and usefulness have surpassed the mostenthusiastic dreams of its founders; nor have the principles firstavowed ever been abandoned. With the Living God as its sole patron, andprayer as its only appeal, it has attained vast proportions, and itsworld-wide work has been signally owned and blessed. 

On March 19th Mrs. Muller gave birth to a son, to the great joy of hisparents; and, after much prayer, they gave him the name Elijah--"My Godis Jah"--the name itself being one of George Mullers life-mottoes. Up tothis time the families of Mr. Muller and Mr. Craik had dwelt under oneroof, but henceforth it was thought wise that they should have separatelodgings. 

When, at the close of 1834, the usual backward glance was cast over theLord's leadings and dealings, Mr. Muller gratefully recognized thedivine goodness which had thus helped him to start upon its career thework with its several departments. Looking to the Lord alone for lightand help, he had laid the corner-stone of this "little institution"; andin October, after only seven months' existence, it had already begun tobe established. In the Sunday-school there were one hundred and twentychildren; in the adult classes, forty; in the four day-schools, twohundred and nine boys and girls; four hundred and eighty-two Bibles andfive hundred and twenty Testaments had been put into circulation, andfifty-seven pounds had been spent in aid of missionary operations. During these seven months the Lord had sent, in answer to prayer, overone hundred and sixty-seven pounds in money, and much blessing upon thework itself. The brothers and sisters who were in charge had likewisebeen given by the same prayer-hearing God, in direct response to the cryof need and the supplication of faith. 

Meanwhile another _object_ was coming into greater prominence before themind and heart of Mr. Muller: it was the thought of _making somepermanent provision for fatherless and motherless children. _

An orphan boy who had been in the school had been taken to thepoorhouse, no longer able to attend on account of extreme poverty; andthis little incident set Mr. Muller thinking and praying about orphans. Could not something be done to meet the temporal and spiritual wants ofthis class of very poor children? Unconsciously to himself, God had seta seed in his soul, and was watching and watering it. The idea of adefinite orphan work had taken root within him, and, like any otherliving germ, it was springing up and growing, he knew not how. As yet itwas only in the blade, but in time there would come the ear and thefull-grown corn in the ear, the new seed of a larger harvest. 

Meanwhile the church was growing. In these two and a half years over twohundred had been added, making the total membership two hundred andfifty-seven; but the enlargement of the work generally neither causedthe church life to be neglected nor any one department of duty to sufferdeclension--a very noticeable fact in this history. 

The point to which we have now come is one of double interest andimportance, as at once a point of arrival and of departure. The work ofGod's chosen servant may be considered as fairly if not fullyinaugurated _in all its main forms of service. _ He himself is in histhirtieth year, the age when his divine Master began to be fullymanifest to the world and to go about doing good. Through thepreparatory steps and stages leading up to his complete mission andministry to the church and the world, Christ's humble disciple haslikewise been brought, and his fuller career of usefulness now begins, with the various agencies in operation whereby for more than threescoreyears he was to show both proof and example of what God can do throughone man who is willing to be simply the instrument for Him to work with. Nothing is more marked in George Muller, to the very day of his death, than this, that he so looked to God and leaned on God that he felthimself to be nothing, and God everything. He sought to be always and inall things surrendered as a passive tool to the will and hand of theMaster Workman. 

This point of arrival and of departure is also a point of _prospect. _Here, halting and looking backward, we may take in at a glance thevarious successive steps and stages of preparation whereby the Lord hadmade His servant ready for the sphere of service to which He called, andfor which He fitted him. One has only, from this height, to look overthe ten years that were past, to see beyond dispute or doubt the divinedesign that lay back of George Mullers life, and to feel an awe of theGod who thus chooses and shapes, and then uses, His vessels of service. 

It will be well, even if it involves some repetition, to pass in reviewthe more important steps in the process by which the divine Potter hadshaped His vessel for His purpose, educating and preparing George Mullerfor His work. 

1. First of all, his _conversion. _ In the most unforeseen manner and atthe most unexpected time God led him to turn from the error of his way, and brought him to a saving knowledge of Jesus Christ. 

2. Next, his _missionary spirit. _ That consuming flame was kindledwithin him which, when it is fanned by the Spirit and fed by the fuel offacts, inclines to unselfish service and makes one willing to gowherever, and to do whatever, the Lord will. 

3. Next, his _renunciation of self. _ In more than one instance he wasenabled to give up for Christ's sake an earthly attachment that wasidolatrous, because it was a hindrance to his full obedience andsingle-eyed loyalty to his heavenly Master. 

4. Then his _taking counsel of God. _ Early in his Christian life heformed the habit, in things great and small, of ascertaining the will ofthe Lord before taking action, asking guidance in every matter, throughthe Word and the Spirit. 

5. His humble and _childlike temper. _ The Father drew His child toHimself, imparting to him the simple mind that asks believingly andtrusts confidently, and the filial spirit that submits to fatherlycounsel and guidance. 

6. His _method of preaching. _ Under this same divine tuition he earlylearned how to preach the Word, in simple dependence on the Spirit ofGod, studying the Scriptures in the original and expounding them withoutwisdom of words. 

7. His _cutting loose from man. _ Step by step, all dependence on man orappeals to man for pecuniary support were abandoned, together with allborrowing, running into debt, stated salary, etc. His eyes were turnedto God alone as the Provider. 

8. His _satisfaction in the Word. _ As knowledge of the Scriptures grew, love for the divine oracles increased, until all other books, even of areligious sort, lost their charms in comparison with God's owntext-book, as explained and illumined by the divine Interpreter. 

9. His _thorough Bible study. _ Few young men have ever been led to sucha systematic search into the treasures of God's truth. He read the Bookof God through and through, fixing its teachings on his mind bymeditation and translating them into practice. 

10. His _freedom from human control. _ He felt the need of independenceof man in order to complete dependence on God, and boldly broke allfetters that hindered his liberty in preaching, in teaching, or infollowing the heavenly Guide and serving the heavenly Master. 

11. His _use of opportunity. _ He felt the value of souls, and he formedhabits of approaching others as to matters of salvation, even in publicconveyances. By a word of witness, a tract, a humble example, he soughtconstantly to lead some one to Christ. 

12. His _release from civil obligations. _ This was purely providential. In a strange way God set him free from all liability to militaryservice, and left him free to pursue his heavenly calling as Hissoldier, without entanglement in the affairs of this life. 

13. His _companions in service. _ Two most efficient coworkers weredivinely provided: first his brother Craik so like-minded with himself, and secondly, his wife, so peculiarly God's gift, both of them provinggreat aids in working and in bearing burdens of responsibility. 

14. His _view of the Lord's coming. _ He thanked God for unveiling to himthat great truth, considered by him as second to no other in itsinfluence upon his piety and usefulness; and in the light of it he sawclearly the purpose of this gospel age, to be not to convert the worldbut to call out from it a believing church as Christ's bride. 

15. His _waiting on God for a message. _ For every new occasion he askedof Him a word in season; then a mode of treatment, and unction indelivery; and, in godly simplicity and sincerity, with the demonstrationof the Spirit, he aimed to reach the hearers. 

16. His submission to the _authority of the Word. _ In the light of theholy oracles he reviewed all customs, however ancient, and alltraditions of men, however popular, submitted all opinions and practicesto the test of Scripture, and then, regardless of consequences, walkedaccording to any new light God gave him. 

17. His _pattern of church life. _ From his first entrance upon pastoralwork, he sought to lead others only by himself following the Shepherdand Bishop of Souls. He urged the assembly of believers to conform inall things to New Testament models so far as they could be clearly foundin the Word, and thus reform all existing abuses. 

18. His _stress upon voluntary offerings. _ While he courageously gave upall fixed salary for himself, he taught that all the work of God shouldbe maintained by the freewill gifts of believers, and that pew-rentspromote invidious distinctions among saints. 

19. His _surrender of all earthly possessions. _ Both himself and hiswife literally sold all they had and gave alms, henceforth to live bythe day, hoarding no money even against a time of future need, sickness, old age, or any other possible crisis of want. 

20. His habit of _secret prayer. _ He learned so to prize closetcommunion with God that he came to regard it as his highest duty andprivilege. To him nothing could compensate for the lack or loss of thatfellowship with God and meditation on His word which are the support ofall spiritual life. 

21. His _jealousy of his testimony. _ In taking oversight of acongregation he took care to guard himself from all possibleinterference with fulness and freedom of utterance and of service. Hecould not brook any restraints upon his speech or action that mightcompromise his allegiance to the Lord or his fidelity to man. 

22. His _organizing of work. _ God led him to project a plan embracingseveral departments of holy activity, such as the spreading of theknowledge of the word of God everywhere, and the encouraging ofworld-wide evangelization and the Christian education of the young; andto guard the new Institution from all dependence on worldly patronage, methods, or appeals. 

23. His _sympathy with orphans. _ His loving heart had been drawn outtoward poverty and misery everywhere, but especially in the case ofdestitute children bereft of both parents; and familiarity withFrancke's work at Halle suggested similar work at Bristol. 

24. Beside all these steps of preparation, he had been guided by theLord from his birthplace in Prussia to London, Teignmouth, and Bristolin Britain, and thus the chosen vessel, shaped for its great use, had bythe same divine Hand been borne to the very place where it was to be ofsuch signal service in testimony to the Living God. 

Surely no candid observer can survey this course of divine disciplineand preparation, and remember how brief was the period of time itcovers, being less than ten years, and mark the many distinct steps bywhich this education for a life of service was made singularly complete, without a feeling of wonder and awe. Every prominent feature, afterwardto appear conspicuous in the career of this servant of God, wasanticipated in the training whereby he was fitted for his work andintroduced to it. We have had a vivid vision of the divine Pottersitting at His wheel, taking the clay in His hands, softening itshardness, subduing it to His own will; then gradually and skilfullyshaping from it the earthen vessel; then baking it in His oven ofdiscipline till it attained the requisite solidity and firmness, thenfilling it with the rich treasures of His word and Spirit, and finallysetting it down where He would have it serve His special uses inconveying to others the excellency of His power!

To lose sight of this sovereign shaping Hand is to miss one of the mainlessons God means to teach us by George Muller's whole career. Hehimself saw and felt that he was only an earthen vessel; that God hadboth chosen and filled him for the work he was to do; and, while thisconviction made him happy in his work, it made him humble, and the olderhe grew the humbler he became. He felt more and more his own utterinsufficiency. It grieved him that human eyes should ever turn away fromthe Master to the servant, and he perpetually sought to avert their gazefrom himself to God alone. "For of Him, and through Him, and to Him areall things--to Whom be glory for ever and ever. Amen. "

There are several important episodes in Mr. Muller's history which maybe lightly passed by, because not so characteristic of him as that theymight not have been common to many others, and therefore notconstituting features so distinguishing this life from others as to makeit a special lesson to believers. 

For example, early in 1835 he made a visit to Germany upon a particularerrand. He went to aid Mr. Groves, who had come from the East Indies toget missionary recruits, and who asked help of him, as of one knowingthe language of the country, in setting the claims of India beforeGerman brethren, and pleading for its unsaved millions. 

When Mr. Muller went to the alien office in London to get a passport, hefound that, through ignorance, he had broken the law which requiredevery alien semi-annually to renew his certificate of residence, underpenalty of fifty pounds fine or imprisonment. He confessed to theofficer his non-compliance, excusing himself only on the ground ofignorance, and trusted all consequences with God, who graciouslyinclined the officer to pass over his non-compliance with the law. Another hindrance which still interfered with obtaining his passport, was also removed in answer to prayer; so that at the outset he was muchimpressed with the Lord's sanction of his undertaking. 

His sojourn abroad continued for nearly two months, during which time hewas at Paris, Strasburg, Basle, Tubingen, Wurtemberg, Sehaffhausen, Stuttgart, Halle, Sandersleben, Aschersleben, Heimersleben, Halberstadt, and Hamburg. At Halle, calling on Dr. Tholuck after seven years ofseparation, he was warmly welcomed and constrained to lodge at hishouse. From Dr. Tholuck he heard many delightful incidents as to formerfellow students who had been turned to the Lord from impious paths, orhad been strengthened in their Christian faith and devotion. He alsovisited Francke's orphan houses, spending an evening in the very roomwhere God's work of grace had begun in his heart, and meeting againseveral of the same little company of believers that in those days hadprayed together. 

He likewise gave everywhere faithful witness to the Lord. While at hisfather's house the way was opened for him to bear testimony indirectlyto his father and brother. He had found that a direct approach to hisfather upon the subject of his soul's salvation only aroused his anger, and he therefore judged that it was wiser to refrain from a course whichwould only repel one whom he desired to win. An unconverted friend ofhis father was visiting him at this time, before whom he put the truthvery frankly and fully, in the presence of both his father and brother, and thus quite as effectively gave witness to them also. But he wasespecially moved to pray that he might by his whole life bear witness athis home, manifesting his love for his kindred and his own joy in God, his satisfaction in Christ, and his utter indifference to all formerfascinations of a worldly and sinful life, through the supremeattraction he found in Him; for this, he felt sure, would have far moreinfluence than any mere words: our walk counts for more than our talk, always. 

The effect was most happy. God so helped the son to live before thefather that, just before his leaving for England, he said to him: "Myson, may God help me to follow your example, and to act according towhat you have said to me!"

On June 22, 1835, Mr. Muller's father-in-law, Mr. Groves, died; and bothof his own children were very ill, and four days later little Elijah wastaken. Both parents had been singularly prepared for these bereavements, and were divinely upheld. They had felt no liberty in prayer for thechild's recovery, dear as he was; and grandfather and grandson were laidin one grave. Henceforth Mr. And Mrs. Muller were to have no son, andLydia was to remain their one and only child. 

About the middle of the following month, Mr. Muller was quite disabledfrom work by weakness of the chest, which made necessary rest andchange. The Lord tenderly provided for his need through those whosehearts He touched, leading them to offer him and his wife hospitalitiesin the Isle of Wight, while at the same time money was sent him whichwas designated for 'a change of air. ' On his thirtieth birthday, inconnection with specially refreshing communion with God, and for thefirst time since his illness, there was given him a spirit of believingprayer for his own recovery; and his strength so rapidly grew that bythe middle of October he was back in Bristol. 

It was just before this, on the ninth of the same month, that _thereading of John Newton's Life stirred him up to bear a similar witnessto the Lord's dealings with himself. _ Truly there are no little thingsin our life, since what seems to be trivial may be the means of bringingabout results of great consequence. This is the second time that achance reading of a book had proved a turning-point with George Muller. Franke's life stirred his heart to begin an orphan work, and Newton'slife suggested the narrative of the Lord's dealings. To what is calledan accident are owing, under God, those pages of his life-journal whichread like new chapters in the Acts of the Apostles, and will yet be sowidely read, and so largely used of God. 

CHAPTER IX

THE GROWTH OF GOD'S OWN PLANT

THE last great step of full entrance upon Mr. Muller's life-service wasthe _founding of the orphan work, _ a step so important and so prominentthat even the lesser particulars leading to it have a strangesignificance and fascination. 

In the year 1835, on November 20th, in taking tea at the house of aChristian sister, he again saw a copy of Francke's life. For no littletime he had thought of like labours, though on no such scale, nor inmere imitation of Francke, but under a sense of similar divine leading. This impression had grown into a conviction, and the conviction hadblossomed into a resolution which now rapidly ripened into correspondingaction. He was emboldened to take this forward step in sole reliance onGod, by the fact that at that very time, in answer to prayer, ten poundsmore had been sent him than he had asked for other existing work, asthough God gave him a token of both willingness and readiness to supplyall needs. 

Nothing is more worthy of imitation, perhaps, than the uniformlydeliberate, self-searching, and prayerful way in which he set about anywork which he felt led to undertake. It was preeminently so inattempting this new form of service, the future growth of which was notthen even in his thought. In daily prayer he sought as in his Master'spresence to sift from the pure grain of a godly purpose to glorify Him, all the chaff of selfish and carnal motives, to get rid of every taintof worldly self-seeking or lust of applause, and to bring every thoughtinto captivity to the Lord. He constantly probed his own heart todiscover the secret and subtle impulses which are unworthy of a trueservant of God; and, believing that a spiritually minded brother oftenhelps one to an insight into his own heart, he spoke often to hisbrother Craik about his plans, praying God to use him as a means ofexposing any unworthy motive, or of suggesting any scriptural objectionsto his project. His honest aim being to please God, he yearned to knowhis own heart, and welcomed any light which revealed his real self andprevented a mistake. 

Mr. Craik so decidedly encouraged him, and further prayer so confirmedprevious impressions of God's guidance, that on December 2, 1835, the_first formal step was taken_ in ordering printed bills announcing apublic meeting for the week following, when the proposal to open anorphan house was to be laid before brethren, and further light to besought unitedly as to the mind of the Lord. 

Three days later, in reading the Psalms, he was struck with these ninewords: "OPEN THY MOUTH WIDE, AND I WILL FILL IT. " (Psalm lxxxi. 10. )

From that moment this text formed one of his great life-mottoes, andthis promise became a power in moulding all his work. Hitherto he hadnot prayed for the supply of money or of helpers, but he was now led toapply this scripture confidently to this new plan, and at once boldly toask _for premises, and for one thousand pounds in money, and forsuitable helpers to take charge of the children. _ Two days after, hereceived, in furtherance of his work, the _first gift of money--oneshilling_--and within two days more the _first donation in furniture_--alarge wardrobe. 

The day came for the memorable public meeting--December 9th. During theinterval Satan had been busy hurling at Mr. Muller his fiery darts, andhe was very low in spirit. He was taking a step not to be retracedwithout both much humiliation to himself and reproach to his Master: andwhat if it were a _misstep_ and he were moving without real guidancefrom above! But as soon as he began to speak, help was given him. He wasborne up on the Everlasting Arms, and had the assurance that the workwas of the Lord. He cautiously avoided all appeals to the transientfeelings of his hearers, and took no collection, desiring all thesefirst steps to be calmly taken, and every matter carefully andprayerfully weighed before a decision. Excitement of emotion orkindlings of enthusiasm might obscure the vision and hinder clearapprehension of the mind of God. After the meeting there was a voluntarygift of ten shillings, and one sister offered herself for the work. Thenext morning a statement concerning the new orphan work was put inprint, and on January 16, 1836, a supplementary statement appeared. *

* Appendix E. Narrative 1:143-146, 148-152, 154, 155. 

At every critical point Mr. Muller is entitled to explain his own viewsand actions; and the work he was now undertaking is so vitally linkedwith his whole after-life that it should here have full mention. As tohis proposed orphan house he gives three chief reasons for itsestablishment:

1. That God may be glorified in so furnishing the means as to show thatit is not a vain thing to trust in Him. 

2. That the spiritual welfare of fatherless and motherless children maybe promoted. 

3. That their temporal good may be secured. 

He had frequent reminders in his pastoral labours that the _faith ofGod's children greatly needed strengthening;_ and he longed to have somevisible proof to point to, that the heavenly Father is the same faithfulPromiser and Provider as ever, and as willing to PROVE Himself theLIVING GOD to _all who put their trust in Him, _ and that even in theirold age He does not forsake those who rely only upon Him. Rememberingthe great blessing that had come to himself through the work of faith ofFrancke, he judged that he was bound to serve the Church of Christ _inbeing able to take God at His word and rely upon it. _

If he, a poor man, _without asking any one but God, _ could get means tocarry on an orphan house, it would be seen that God is FAITHFUL STILLand STILL HEARS PRAYER. While the orphan work was to be a branch of theScriptural Knowledge Institution, only those funds were to be appliedthereto which should be expressly given for that purpose; and it wouldbe carried on only so far and so fast as the Lord should provide bothmoney and helpers. 

It was proposed to receive only such children as had been bereft of bothparents, and to take in such from their seventh to their twelfth year, though later on younger orphans were admitted; and to bring up the boysfor a trade, and the girls for service, and to give them all a plaineducation likely to fit them for their life-work. 

So soon as the enterprise was fairly launched, the Lord's power and willto provide began at once and increasingly to appear; and, from thispoint on, the journal is one long record of man's faith and supplicationand of God's faithfulness and interposition. It only remains to note thenew steps in advance which mark the growth of the work, and the newstraits which arise and how they are met, together with such questionsand perplexing crises as from time to time demand and receive a newdivine solution. 

A foremost need was that of able and suitable helpers, which only Godcould supply. In order fully to carry out his plans, Mr. Muller feltthat he must have men and women like-minded, who would naturally carefor the state of the orphans and of the work. If one Achan could disturbthe whole camp of Israel, and one Ananias or Saphira, the whole churchof Christ, one faithless, prayerless, self-seeking assistant would provenot a helper but a hinderer both to the work itself and to allfellow-workers. No step was therefore hastily taken. He had patientlywaited on God hitherto, and he now waited to receive at His hands Hisown chosen servants to join in this service and give to it unity of planand spirit. 

Before he called, the Lord answered. As early as December 10th a brotherand sister had willingly offered themselves, and the spirit that movedthem will appear in the language of their letter:

"We propose ourselves for the service of the intended orphan house, ifyou think us qualified for it; also to give up all the furniture, etc. , which the Lord has given us, for its use; and to do this withoutreceiving any salary whatever; believing that, if it be the will of theLord to employ us, He will supply all our need. "

Other similar self-giving followed, proving that God's people arewilling in the day of His power. He who wrought in His servant to willand to work, sent helpers to share his burdens, and to this day has metall similar needs out of His riches in glory. There has never yet beenany lack of competent, cheerful, and devoted helpers, although the workso rapidly expanded and extended. 

The gifts whereby the work was supported need a separate review thatmany lessons of interest may find a record. But it should here be notedthat, among the first givers, was a poor needlewoman who brought thesurprising sum of one hundred pounds, the singular self-denial andwhole-hearted giving exhibited making this a peculiarly sacred offeringand a token of God's favour. There was a felt significance in His choiceof a poor sickly seamstress as His instrument for laying the foundationsfor this great work. He who worketh all things after the counsel of Hisown will, passing by the rich, mighty, and noble somethings of thisworld, chose again the poor, weak, base, despised nothings, that noflesh should glory in His presence. 

For work among orphans a house was needful, and for this definite prayerwas offered; and April 1, 1836, was fixed as the date for opening suchhouse for female orphans, as the most helplessly destitute. Thebuilding, No. 6 Wilson Street, where Mr. Muller had himself lived up toMarch 25th, having been rented for one year, was formally opened April21st, the day being set apart for prayer and praise. The publicgenerally were informed that the way was open to receive needyapplicants, and the intimation was further made on May 18th that it wasintended shortly to open a second house for infant children--both boysand girls. 

We now retrace our steps a little to take special notice of a fact inMr. Muller's experience which, in point of time, belongs earlier. 

Though he had brought before the Lord even the most minute details abouthis plans for the proposed orphan work and house and helpers, asking infaith for building and furnishing, money for rent and other expenses, etc. , he confesses that he had never once asked the Lord to send theorphans! This seems an unaccountable omission; but the fact is he hadassumed that there would be applications in abundance. His surprise andchagrin cannot easily be imagined, when the appointed time came forreceiving applications, February 3rd, and _not one application wasmade!_ Everything was ready _except the orphans. _ This led to thedeepest humiliation before God. All the evening of that day he literallylay on his face, probing his own heart to read his own motives, andpraying God to search him and show him His mind. He was thus brought solow that from his heart he could say that, if God would thereby be moreglorified, he would rejoice in the fact that his whole scheme shouldcome to nothing. The very _next day_ the first application was made foradmission; on April 11th orphans began to be admitted; and by May 18ththere were in the house twenty-six, and more daily expected. Severalapplications being made for children _under seven, _ the conclusion wasreached that, while vacancies were left, the limit of years at firstfixed should not be adhered to; but every new step was taken with careand prayer, that it should not be in the energy of the flesh, or in thewisdom of man, but in the power and wisdom of the Spirit. How often weforget that solemn warning of the Holy Ghost, that even when our wholework is not imperilled by a false beginning, but is well laid upon atrue foundation, we may carelessly build into it wood, hay, and stubble, which will be burned up in the fiery ordeal that is to try every man'swork of what sort it is!

The first house had scarcely been opened for girls when the way for thesecond was made plain, suitable premises being obtained at No. 1 in thesame street, and a well-fitted matron being given in answer to prayer. On November 28th, some seven months after the opening of the first, thissecond house was opened. Some of the older and abler girls from thefirst house were used for the domestic work of the second, partly tosave hired help, and partly to accustom them to working for others andthus give a proper dignity to what is sometimes despised as a degradingand menial form of service. By April 8, 1837, there were in each housethirty orphan children. 

The founder of this orphan work, who had at the first asked for onethousand pounds of God, tells us that, in his own mind, the thing was_as good as done, _ so that he often gave thanks for this large sum asthough already in hand. (Mark xi. 24; 1 John v. 13, 14. ) This habit ofcounting a promise as fulfilled had much to do with the triumphs of hisfaith and the success of his labour. Now that the first part of hisNarrative of the Lord's Dealings was about to issue from the press, hefelt that it would much honour the Master whom he served _if the entireamount should be actually in hand before the Narrative should appear, and without any one having been asked to contribute. _ He therefore gavehimself anew to prayer; and on June 15th the whole sum was complete, noappeal having been made but to the Living God, before whom, as herecords with his usual mathematical precision, he had daily brought hispetition for _eighteen months and ten days. _

In closing this portion of his narrative he hints at a proposed furtherenlargement of the work in a third house for orphan boys above sevenyears, with accommodations for about forty. Difficulties interposed, butas usual disappeared before the power of prayer. Meanwhile the wholework of the Scriptural Knowledge Institution prospered, four day-schoolshaving been established, with over one thousand pupils, and more thanfour thousand copies of the word of God having been distributed. 

George Muller was careful always to consult and then to obey conviction. Hence his moral sense, by healthy exercise, more and more clearlydiscerned good and evil. This conscientiousness was seen in the issue ofthe first edition of his Narrative. When the first five hundred copiescame from the publishers, he was so weighed down by misgivings that hehesitated to distribute them. Notwithstanding the spirit of prayer withwhich he had begun, continued, and ended the writing of it and had madeevery correction in the proof; notwithstanding the motive, consciouslycherished throughout, that God's glory might be promoted in this recordof His faithfulness, he reopened with himself the whole question whetherthis published Narrative might not turn the eyes of men from the greatMaster Workman to His human instrument. As he opened the box containingthe reports, he felt strongly tempted to withhold from circulation thepamphlets it held; but from the moment when he gave out the first copy, and the step could not be retraced, his scruples were silenced. 

He afterward saw his doubts and misgivings to have been a temptation ofSatan, and never thenceforth questioned that in writing, printing, anddistributing this and the subsequent parts of the Narrative he had donethe will of God. So broad and clear was the divine seal set upon it inthe large blessing it brought to many and widely scattered persons thatno room was left for doubt. It may be questioned whether any likejournal has been as widely read and as remarkably used, both inconverting sinners and in quickening saints. Proofs of this willhereafter abundantly appear. 

It was in the year 1837 that Mr. Muller, then in his thirty-second year, felt with increasingly deep conviction that to his own growth in grace, godliness, and power for service _two things_ were quite indispensable:first, more _retirement for secret communion with God, _ even at theapparent expense of his public work; and second, ampler provision forthe _spiritual oversight of the flock of God, _ the total number ofcommunicants now being near to four hundred. 

The former of these convictions has an emphasis which touches everybeliever's life at its vital centre. George Muller was conscious ofbeing too busy to pray as he ought. His outward action was too constantfor inward reflection, and he saw that there was risk of losing peaceand power, and that activity even in the most sacred sphere must not beso absorbing as to prevent holy meditation on the Word and ferventsupplication. The Lord said first to Elijah, "Go, HIDE THYSELF"; then, "Go, SHOW THYSELF. " He who does not first hide himself in the secretplace to be alone with God, is unfit to show himself in the public placeto move among men. Mr. Muller afterward used to say to brethren who had"too much to do" to spend proper time with God, that four hours of workfor which one hour of prayer prepares, is better than five hours of workwith the praying left out; that our service to our Master is moreacceptable and our mission to man more profitable, when saturated withthe moisture of God's blessing--the dew of the Spirit. Whatever isgained in quantity is lost in quality whenever one engagement followsanother without leaving proper intervals for refreshment and renewal ofstrength by waiting on God. No man, perhaps, since John Wesley hasaccomplished so much even in a long life as George Muller; yet few haveever withdrawn so often or so long into the pavilion of prayer. In fact, from one point of view his life seems more given to supplication andintercession than to mere action or occupation among men. 

At the same time he felt that the curacy of souls must not be neglectedby reason of his absorption in either work or prayer. Both believers andinquirers needed pastoral oversight; neither himself nor his brotherCraik had time enough for visiting so large a flock, many of whom werescattered over the city; and about fifty new members were added everyyear who had special need of teaching and care. Again, as there were twoseparate congregations, the number of meetings was almost doubled; andthe interruptions of visitors from near and far, the burdens ofcorrespondence, and the oversight of the Lord's work generally, consumedso much time that even with two pastors the needs of the church couldnot be met. At a meeting of both congregations in October, these matterswere frankly brought before the believers, and it was made plain thatother helpers should be provided, and the two churches so united as tolessen the number of separate meetings. 

In October, 1837, a building was secured for a third orphan house, forboys; but as the neighbours strongly opposed its use as a charitableinstitution, Mr Muller, with meekness of spirit, at once relinquishedall claim upon the premises, being mindful of the maxim of Scripture:"As much as lieth in you, live peaceably with all men. " (Rom. Xiii. 18. )He felt sure that the Lord would provide, and his faith was rewarded inthe speedy supply of a building in the same street where the other twohouses were. 

Infirmity of the flesh again tried the faith and patience of Mr. Muller. For eight weeks he was kept out of the pulpit. The strange weakness inthe head, from which he had suffered before and which at times seemed tothreaten his reason, forced him to rest; and in November he went to Bathand Weston-super-Mare, leaving to higher Hands the work to which he wasunequal. 

One thing he noticed and recorded: that, even during this head trouble, prayer and Bible-reading could be borne better than anything else. Heconcluded that whenever undue carefulness is expended on the body, it isvery hard to avoid undue carelessness as to the soul; and that it istherefore much safer comparatively to disregard the body, that one maygive himself wholly to the culture of his spiritual health and the careof the Lord's work. Though some may think that in this he ran to afanatical extreme, there is no doubt that such became more and more alaw of his life. He sought to dismiss all anxiety, as a duty; and, amongother anxious cares, that most subtle and seductive form of solicitudewhich watches every change of symptoms and rushes after some new medicalman or medical remedy for all ailments real or fancied. 

Mr. Muller was never actually reckless of his bodily health. His habitswere temperate and wholesome, but no man could be so completely wrappedup in his Master's will and work without being correspondingly forgetfulof his physical frame. There are not a few, even among God's saints, whose bodily weaknesses and distresses so engross them that their solebusiness seems to be to nurse the body, keep it alive and promote itscomfort. As Dr. Watts would have said, this is living "at a poor dyingrate. "

When the year 1838 opened, the weakness and distress in the head stillafflicted Mr. Muller. The symptoms were as bad as ever, and itparticularly tried him that they were attended by a tendency toirritability of temper, and even by a sort of satanic feeling whollyforeign to him at other times. He was often reminded that he was bynature a child of wrath even as others, and that, as a child of God, hecould stand against the wiles of the devil only by putting on the wholearmour of God. The pavilion of God is the saint's place of rest; thepanoply of God is his coat of mail. Grace does not at once remove orovercome all tendencies to evil, but, if not _eradicated, _ they are_counteracted_ by the Spirit's wondrous working. Peter found that solong as his eye was on His Master he could walk on the water. There isalways a tendency to sink, and a holy walk with God, that defies thetendency downward, is a divine art that can neither be learned norpractised except so long as we keep 'looking unto Jesus': that look offaith counteracts the natural tendency to sink, so long as it holds thesoul closely to Him. This man of God felt his risk, and, sore as thistrial was to him, he prayed not so much for its removal as that he mightbe kept from any open dishonour to the name of the Lord, beseeching Godthat he might rather die than ever bring on Him reproach. 

Mr. Muller's journal is not only a record of his outer life ofconsecrated labour and its expansion, but it is a mirror of his innerlife and its growth. It is an encouragement to all other saints to findthat this growth was, like their own, in spite of many and formidablehindrances, over which only grace could triumph. Side by side withglimpses of habitual conscientiousness and joy in God, we haverevelations of times of coldness and despondency. It is a wholesomelesson in holy living that we find this man setting himself to thedeliberate task of _cultivating obedience and gratitude;_ by the cultureof obedience growing in knowledge and strength, and by the culture ofgratitude growing in thankfulness and love. Weakness and coldness arenot hopeless states: they have their divine remedies which strengthenand warm the whole being. 

Three entries, found side by side in his journal, furnish pertinentillustration and most wholesome instruction on this point. One entryrecords his deep thankfulness to God for the privilege of beingpermitted to be His instrument in providing for homeless orphans, as hewatches the little girls, clad in clean warm garments, pass his windowon their way to the chapel on the Lord's day morning. A second entryrecords his determination, with God's help, to send no more letters inparcels because he sees it to be a violation of the postal laws of theland, and because he desires, as a disciple of the Lord Jesus, to submithimself to all human laws so far as such submission does not conflictwith loyalty to God. A third entry immediately follows which revealsthis same man struggling against those innate tendencies to evil whichcompel a continual resort to the throne of grace with its sympathizingHigh Priest. "This morning, " he writes, "I greatly dishonoured the Lordby irritability manifested towards my dear wife; and that, almostimmediately after I had been on my knees before God, praising Him forhaving given me such a wife. "

These three entries, put together, convey a lesson which is not learnedfrom either of them alone. Here is gratitude for divine mercy, conscientious resolve at once to stop a doubtful practice, and aconfession of inconsistency in his home life. All of these are typicalexperiences and suggest to us means of gracious growth. He who lets nomercy of God escape thankful recognition, who never hesitates at once toabandon an evil or questionable practice, and who, instead ofextenuating a sin because it is comparatively small, promptly confessesand forsakes it, --such a man will surely grow in Christlikeness. 

We must exercise our spiritual senses if we are to discern thingsspiritual. There is a clear vision for God's goodness, and there is adull eye that sees little to be thankful for; there is a tenderconscience, and there is a moral sense that grows less and lesssensitive to evil; there is an obedience to the Spirit's rebuke whichleads to immediate confession and increases strength for every newconflict. Mr. Muller cultivated habits of life which made his wholenature more and more open to divine impression, and so his sense of Godbecame more and more keen and constant. 

One great result of this spiritual culture was a growing absorption inGod and jealousy for His glory. As he saw divine things more clearly andfelt their supreme importance, he became engrossed in the magnifying ofthem before men; and this is glorifying God. We cannot make Godessentially any more glorious, for He is infinitely perfect; but we canhelp men to see what a glorious God He is, and thus come into that holypartnership with the Spirit of God whose office it is to take of thethings of Christ and show them unto men, and so glorify Christ. Suchfellowship in glorifying God Mr. Muller set before him: and in the lightof such sanctified aspiration we may read that humble entry in which, reviewing the year 1837 with all its weight of increasingresponsibility, he lifts his heart to his divine Lord and Master inthese simple words:

"Lord, Thy servant is a poor man; but he has trusted in Thee and madehis boast in Thee before the sons of men; therefore let him not beconfounded! Let it not be said, 'All this is enthusiasm, and thereforeit is come to naught. '"

One is reminded of Moses in his intercession for Israel, of Elijah inhis exceeding jealousy for the Lord of hosts, and of that prayer ofJeremiah that so amazes us by its boldness:

 "Do not abhor us for Thy name's sake! _Do not disgrace the throne of Thy glory!"_*

* Comp. Numbers xiv. 13-19; 1 Kings xix. 10; Jer. Xiv. 21. 

Looking back over the growth of the work at the end of the year 1837, heputs on record the following facts and figures:

Three orphan houses were now open with eighty-one children, and ninehelpers in charge of them. In the Sunday-schools there were threehundred and twenty, and in the day-schools three hundred and fifty; andthe Lord had furnished over three hundred and seven pounds for temporalsupplies. 

From this same point of view it may be well to glance back over the fiveyears of labour in Bristol up to July, 1837. Between himself and hisbrother Craik uninterrupted harmony had existed from the beginning. Theyhad been perfectly at one in their views of the truth, in their witnessto the truth, and in their judgment as to all matters affecting thebelievers over whom the Holy Ghost had made them overseers. The childrenof God had been kept from heresy and schism under their joint pastoralcare; and all these blessings Mr. Muller and his true yoke-fellow humblytraced to the mercy and grace of the great Shepherd and Bishop of souls. Thus far over one hundred and seventy had been converted and admitted tofellowship, making the total number of communicants three hundred andseventy, nearly equally divided between Bethesda and Gideon. The wholehistory of these years is lit up with the sunlight of God's smile andblessing. 

CHAPTER X

THE WORD OF GOD AND PRAYER

HABIT both _shows_ and _makes_ the man, for it is at once historic andprophetic, the mirror of the man as he is and the mould of the man as heis to be. At this point, therefore, special attention may properly begiven to the two marked habits which had principally to do with the manwe are studying. 

Early in the year 1838, he began reading that third biography which, with those of Francke and John Newton, had such a singular influence onhis own life--Philip's Life of George Whitefield. The life-story of theorphan's friend had given the primary impulse to his work; thelife-story of the converted blasphemer had suggested his narrative ofthe Lord's dealings; and now the life-story of the great evangelist wasblessed of God to shape his general character and give new power to hispreaching and his wider ministry to souls. These three biographiestogether probably affected the whole inward and outward life of GeorgeMuller more than any other volumes but the Book of God, and they werewisely fitted of God to co-work toward such a blessed result. Theexample of Francke incited to faith in prayer and to a work whose soledependence was on God. Newton's witness to grace led to a testimony tothe same sovereign love and mercy as seen in his own case. Whitefield'sexperience inspired to greater fidelity and earnestness in preaching theWord, and to greater confidence in the power of the anointing Spirit. 

Particularly was this impression deeply made on Mr. Muller's mind andheart: that Whitefield's unparalleled success in evangelistic labourswas plainly traceable to two causes and could not be separated from themas direct effects; namely, his _unusual prayerfulness, and his habit ofreading the Bible on his knees. _

The great evangelist of the last century had learned that first lessonin service, his own utter nothingness and helplessness: that he wasnothing, and could do nothing, without God. He could neither understandthe Word for himself, nor translate it into his own life, nor apply itto others with power, unless the Holy Spirit became to him both_insight_ and _unction. _ Hence his success; he was filled with theSpirit: and this alone accounts both for the quality and the quantity ofhis labours. He died in 1770, in the fifty-sixth year of his age, havingpreached his first sermon in Gloucester in 1736. During this thirty-fouryears his labours had been both unceasing and untiring. While on hisjourneyings in America, he preached one hundred and seventy-five timesin seventy-five days, besides travelling, in the slow vehicles of thosedays, upwards of eight hundred miles. When health declined, and he wasput on 'short allowance, ' even that was _one sermon each week-day andthree on Sunday. _ There was about his preaching, moreover, a namelesscharm which held thirty thousand hearers half-breathless on BostonCommon and made tears pour down the sooty faces of the colliers atKingswood. 

The passion of George Muller's soul was to know fully the secrets ofprevailing with God and with man. George Whitefield's life drove homethe truth that God alone could create in him a holy earnestness to winsouls and qualify him for such divine work by imparting a compassion forthe lost that should become an absorbing passion for their salvation. And--let this be carefully marked as another secret of this life ofservice--_he now began himself to read the word of God upon his knees, _and often found for hours great blessing in such meditation and prayerover a single psalm or chapter. 

Here we stop and ask what profit there can be in thus prayerfullyreading and searching the Scriptures in the very attitude of prayer. Having tried it for ourselves, we may add our humble witness to itsvalue. 

First of all, this habit is a constant reminder and recognition of theneed of spiritual teaching in order to the understanding of the holyOracles. No reader of God's word can thus bow before God and His openbook, without a feeling of new reverence for the Scriptures, anddependence on their Author for insight into their mysteries. Theattitude of worship naturally suggests sober-mindedness and deepseriousness, and banishes frivolity. To treat that Book with lightnessor irreverence would be doubly profane when one is in the posture ofprayer. 

Again, such a habit naturally leads to self-searching and comparison ofthe actual life with the example and pattern shown in the Word. Theprecept compels the practice to be seen in the light of its teaching;the command challenges the conduct to appear for examination. Theprayer, whether spoken or unspoken, will inevitably be:

 "Search me, O God, and know my heart, Try me, and know my thoughts; And see if there be any wicked way in me, And lead me in the way everlasting!" (Psalm cxxxix. 23, 24. )

The words thus reverently read will be translated into the life andmould the character into the image of God. "Beholding as in a glass theglory of the Lord, we are changed into the same image from glory toglory, even as by the Lord the Spirit. "*

* 2 Cor. Iii. 18. 

But perhaps the greatest advantage will be that the Holy Scriptures willthus suggest the very words which become the dialect of prayer. "We knownot what we should pray for as we ought"--neither what nor how to pray. But here is the Spirit's own inspired utterance, and, if the praying bemoulded on the model of His teaching, how can we go astray? Here is ourGod-given liturgy and litany--a divine prayer-book. We have here God'spromises, precepts, warnings, and counsels, not to speak of all theSpirit-inspired literal prayers therein contained; and, as we reflectupon these, our prayers take their cast in this matrix. We turn preceptand promise, warning and counsel into supplication, with the assurancethat we cannot be asking anything that is not according to His will, *for are we not turning His own word into prayer?

* 1 John v. 13. 

So Mr. Muller found it to be. In meditating over Hebrews xiii. 8: "JesusChrist the same yesterday and to-day and for ever, " translating it intoprayer, he besought God, with the confidence that the prayer was alreadygranted, that, as Jesus had already in His love and power supplied allthat was needful, in the same unchangeable love and power He would socontinue to provide. And so a promise was not only turned into a prayer, but into a prophecy--an assurance of blessing--and a river of joy atonce poured into and flowed through his soul. 

The prayer habit, on the knees, with the Word open before the disciple, has thus an advantage which it is difficult to put into words: Itprovides a sacred channel of approach to God. The inspired Scripturesform the vehicle of the Spirit in communicating to us the knowledge ofthe will of God. If we think of God on the one side and man on theother, the word of God is the mode of conveyance from God to man, of Hisown mind and heart. It therefore becomes a channel of God's approach tous, a channel prepared by the Spirit for the purpose, and unspeakablysacred as such. When therefore the believer uses the word of God as theguide to determine both the spirit and the dialect of his prayer, he isinverting the process of divine revelation and using the channel ofGod's approach to him as the channel of his approach to God. How cansuch use of God's word fail to help and strengthen spiritual life? Whatmedium or channel of approach could so insure in the praying soul bothan acceptable frame and language taught of the Holy Spirit? If the firstthing is not to pray but to hearken, this surely is hearkening for Godto speak to us that we may know how to speak to Him. 

It was habits of life such as these, and not impulsive feelings andtransient frames, that made this man of God what he was and strengthenedhim to lift up his hands in God's name, and follow hard after Him and inHim rejoice. * Even his sore affliction, seen in the light of suchprayer--prayer itself illuminated by the word of God--became radiant;and his soul was brought into that state where he so delighted in thewill of God as to be able from his heart to say that he would not havehis disease removed until through it God had wrought the blessing it wasmeant to convey. And when his acquiescence in the will of God had becomethus complete he instinctively felt that he would speedily be restoredto health. 

* Psalm lxiii. 4, 8, 11. 

Subsequently, in reading Proverbs iii. 5-12, he was struck with thewords, "Neither be _weary_ of His correction. " He felt that, though hehad not been permitted to "despise the chastening of the Lord, " he hadat times been somewhat "weary of His correction, " and he lifted up theprayer that he might so patiently bear it as neither to faint nor beweary under it, till its full purpose was wrought. 

Frequent were the instances of the habit of translating promises intoprayers, immediately applying the truth thus unveiled to him. Forexample, after prolonged meditation over the first verse of Psalm lxv, _"O Thou that hearest prayer, "_ he at once asked and recorded certaindefinite petitions. This writing down specific requests for permanentreference has a blessed influence upon the prayer habit. It assurespractical and exact form for our supplications, impresses the mind andmemory with what is thus asked of God, and leads naturally to the recordof the answers when given, so that we accumulate evidences in our ownexperience that God is to us personally a prayer-hearing God, wherebyunbelief is rebuked and importunity encouraged. 

On this occasion eight specific requests are put on record, togetherwith the solemn conviction that, having asked in conformity with theword and will of God, and in the name of Jesus, he has confidence in Himthat He heareth and that he has the petitions thus asked of Him. * Hewrites:

* 1 John v. 13. 

"I believe _He has heard me. _ I believe He will make it _manifest_ inHis own good time _that He has heard me;_ and I have recorded these mypetitions this fourteenth day of January, 1838, that when God hasanswered them He may get, through this, glory to His name. "

The thoughtful reader must see in all this a man of weak faith, feedingand nourishing his trust in God that his faith may grow strong. He usesthe promise of a prayer-hearing God as a staff to stay his consciousfeebleness, that he may lean hard upon the strong Word which cannotfail. He records the day when he thus takes this staff in hand, and thevery petitions which are the burdens which he seeks to lay on God, sothat his act of committal may be the more complete and final. Could Godever dishonour such trust?

It was in this devout reading on his knees that his whole soul was firstdeeply moved by that phrase, "A FATHER OF THE FATHERLESS. " (Psalm lxviii. 5. )

He saw this to be one of those "names" of Jehovah which He reveals toHis people to lead them to trust in Him, as it is written in Psalm ix. 10:

 "They that know Thy name Will put their trust in Thee. "

These five words from the sixty-eighth psalm became another of hislife-texts, one of the foundation stones of all his work for thefatherless. These are his own words:

"By the help of God, this shall be my argument before Him, respectingthe orphans, in the hour of need. He is their Father, and therefore haspledged Himself, as it were, to provide for them; and I have only toremind Him of the need of these poor children in order to have itsupplied. "

This is translating the promises of God's word, not only into praying, but into living, doing, serving. Blessed was the hour when Mr. Mullerlearned that one of God's chosen names is "the Father of thefatherless"!

To sustain such burdens would have been quite impossible but for faithin such a God. In reply to oft-repeated remarks of visitors andobservers who could not understand the secret of his peace, or how anyman who had so many children to clothe and feed could carry suchprostrating loads of care, he had one uniform reply: "By the grace ofGod, this is no cause of anxiety to me. These children I have years agocast upon the Lord. The whole work is His, and it becomes me to bewithout carefulness. In whatever points I am lacking, in this point I amable by the grace of God to roll the burden upon my heavenly Father. "*

* Journal 1:285

In tens of thousands of cases this peculiar title of God, chosen byHimself and by Himself declared, became to Mr. Muller a peculiarrevelation of God, suited to his special need. The natural inferencesdrawn from such a title became powerful arguments in prayer, and rebukesto all unbelief. Thus, at the outset of his work for the orphans, theword of God put beneath his feet a rock basis of confidence that hecould trust the almighty Father to support the work. And, as thesolicitudes of the work came more and more heavily upon him, he cast theloads he could not carry upon Him who, before George Muller was born, was the Father of the fatherless. 

About this time we meet other signs of the conflict going on in Mr. Mullers own soul. He could not shut his eyes to the lack of earnestnessin prayer and fervency of spirit which at times seemed to rob him ofboth peace and power. And we notice his experience, in common with somany saints, of the _paradox_ of spiritual life. He saw that "suchfervency of spirit is altogether the gift of God, " and yet he adds, "Ihave to ascribe to myself the loss of it. " He did not run divinesovereignty into blank fatalism as so many do. He saw that God must besovereign in His gifts, and yet man must be free in his reception andrejection of them. He admitted the mystery without attempting toreconcile the apparent contradiction. He confesses also that the samebook, Philip's Life of Whitefield, which had been used of God to kindlesuch new fires on the altar of his heart, had been also used of Satan totempt him to neglect for its sake the systematic study of the greatestof books. 

Thus, at every step, George Mullers life is full of both encouragementand admonition to fellow disciples. While away from Bristol he wrote inFebruary, 1838, a tender letter to the saints there, which is anotherrevelation of the man's heart. He makes grateful mention of the merciesof God, to him, particularly His gentleness, long-suffering, andfaithfulness and the lessons taught him through affliction. The lettermakes plain that much sweetness is mixed in the cup of suffering, andthat our privileges are not properly prized until for a time we aredeprived of them. He particularly mentions how _secret prayer, _ evenwhen reading, conversation, or prayer with others was a burden, _alwaysbrought relief to his head. _ Converse with the Father was anindispensable source of refreshment and blessing at all times. As J. Hudson Taylor says "Satan, the Hinderer, may build a barrier about us, but he can never _roof us in, _ so that we cannot _look up. "_ Mr. Mulleralso gives a valuable hint that has already been of value to manyafflicted saints, that he found he could help by prayer to fight thebattles of the Lord even when he could not by preaching. After a shortvisit to Germany, partly in quest of health and partly for missionaryobjects, and after more than twenty-two weeks of retirement fromordinary public duties, his head was much better, but his mental healthallowed only about three hours of daily work. While in Germany he hadagain seen his father and elder brother, and spoken with them abouttheir salvation. To his father his words brought apparent blessing, forhe seemed at least to feel his lack of the one thing needful. Theseparation from him was the more painful as there was so little hopethat they should meet again on earth. 

In May he once more took part in public services in Bristol, a period ofsix months having elapsed since he had previously done so. His head wasstill weak, but there seemed no loss of mental power. 

About three months after he had been in Germany part of the fruits ofhis visit were gathered, for twelve brothers and three sisters sailedfor the East Indies. 

On June 13, 1838, Mrs. Muller gave birth to a stillborn babe, --anotherparental disappointment, --and for more than a fortnight her life hung inthe balance. But once more prayer prevailed for her and her days wereprolonged. 

One month later another trial of faith confronted them in the orphanwork. A twelvemonth previous there were in hand seven hundred and eightypounds; now that sum was reduced to one thirty-ninth of theamount--twenty pounds. Mr. And Mrs. Muller, with Mr. Craik and one otherbrother, connected with the Boys' Orphan House, were the only fourpersons who were permitted to know of the low state of funds; and theygave themselves to united prayer. And let it be carefully observed thatMr. Muller testifies that his own faith was kept even stronger than whenthe larger sum was on hand a year before; and this faith was no merefancy, for, although the supply was so low and shortly thirty poundswould be needed, notice was given for seven more children to enter, andit was further proposed to announce readiness to receive five others!

The trial-hour had come, but was not past. Less than two months laterthe money-supply ran so low that it was needful that the Lord shouldgive _by the day and almost by the hour_ if the needs were to be met. Inanswer to prayer for help God seemed to say, "Mine hour is not yetcome. " Many pounds would shortly be required, toward which there was notone penny in hand. When, one day, over four pounds came in, the thoughtoccurred to Mr. Muller, "Why not lay aside three pounds against thecoming need?" But immediately he remembered that it is written:"SUFFICIENT UNTO THE DAY is THE EVIL THEREOF. "* He unhesitatingly casthimself upon God, and paid out the whole amount for salaries then due, leaving himself again penniless. 

* Matt. Vi. 34. 

At this time Mr. Craik was led to read a sermon on Abraham, from Genesisxii, making prominent two facts: first, that so long as he acted infaith and walked in the will of God, all went on well; but that, secondly, so far as he distrusted the Lord and disobeyed Him, all endedin failure. Mr. Muller heard this sermon and conscientiously applied itto himself. He drew two most practical conclusions which he had abundantopportunity to put into practice:

First, that he must go into no byways or paths of his own fordeliverance out of a crisis;

And, secondly, that in proportion as he had been permitted to honour Godand bring some glory to His name by trusting Him, he was in danger ofdishonouring Him. 

Having taught him these blessed truths, the Lord tested him as to howfar he would venture upon them. While in such sore need of money for theorphan work, he had in the bank some two hundred and twenty pounds, intrusted to him for other purposes. He might _use this money for thetime at least, _ and so relieve the present distress. The temptation wasthe stronger so to do, because he knew the donors and knew them to beliberal supporters of the orphans; and he had only to explain to themthe straits he was in and they would gladly consent to any appropriationof their gift that he might see best! Most men would have cut thatGordian knot of perplexity without hesitation. 

Not so George Muller. He saw at once that this would be _finding a wayof his own out of difficulty, instead of waiting on the Lord fordeliverance. _ Moreover, he also saw that it would be _forming a habit oftrusting to such expedients of his own, which in other trials would leadto a similar course and so hinder the growth of faith. _ We use italicshere because here is revealed one of the _tests_ by which this man offaith, was proven; and we see how he kept consistently and persistentlyto the one great purpose of his life--to demonstrate to all men that to_rest solely on I the promise of a faithful God_ is the only way to knowfor one's self and prove to others, His faithfulness. 

At this time of need--the type of many others--this man who haddetermined to risk everything upon God's word of promise, turned fromdoubtful devices and questionable methods of relief to _pleading withGod. _ And it may be well to mark his _manner_ of pleading. He used_argument_ in prayer, and at this time he piles up _eleven reasons_ whyGod should and would send help. 

This method of _holy argument_--ordering our cause before God, as anadvocate would plead before a judge--is not only almost a lost art, butto many it actually seems almost puerile. And yet it is abundantlytaught and exemplified in Scripture. Abraham in his plea for Sodom isthe first great example of it. Moses excelled in this art, in manycrises interceding in behalf of the people with consummate skill, marshalling arguments as a general-in-chief marshals battalions. Elijahon Carmel is a striking example of power in this special pleading. Whatholy zeal and jealousy for God! It is probable that if we had fullerrecords we should find that all pleaders with God, like Noah, Job, Samuel, David, Daniel, Jeremiah, Paul, and James, have used the samemethod. 

Of course God does not _need to be convinced:_ no arguments can make anyplainer to Him the claims of trusting souls to His intervention, claimsbased upon His own word, confirmed by His oath. And yet He will beinquired of and argued with. That is His way of blessing. He loves tohave us set before Him our cause and His own promises: He delights inthe well-ordered plea, where argument is piled upon argument. See howthe Lord Jesus Christ commended the persistent argument of the woman ofCanaan, who with the _wit of importunity_ actually turned his own_objection_ into a _reason. _ He said, "It is not meet to take thechildren's bread and cast it to the little dogs. "* "Truth, Lord, " sheanswered, "yet the little dogs under the master's tables eat of thecrumbs which fall from the children's mouths!" What a triumph ofargument! Catching the Master Himself in His words, as He meant sheshould, and turning His apparent reason for not granting into a reasonfor granting her request! "O woman, " said He, "great is thy faith! Be itunto thee even as thou wilt"--thus, as Luther said, "flinging the reinson her neck. "

* Cf. Matt. Vii. 6, xv. 26, 27. Not [Transcriber's note: Greek wordhere], but [Transcriber's note: another Greek word here], the diminutivefor little pet dogs. 

This case stands unique in the word of God, and it is this use ofargument in prayer that makes it thus solitary in grandeur. But oneother case is at all parallel, --that of the centurion of Capernaum, *who, when our Lord promised to go and heal his servant, argued that suchcoming was not needful, since He had only to speak the healing word. Andnotice the basis of his argument: if he, a commander exercisingauthority and yielding himself to higher authority, both obeyed the wordof his superior and exacted obedience of his subordinate, how much morecould the Great Healer, in his absence, by a word of command, wield thehealing Power that in His presence was obedient to His will! Of himlikewise our Lord said: "I have not found so great faith, no, not inIsrael!"

* Matt. Viii. 8. 

We are to argue our case with God, not indeed to convince _Him, _ but toconvince _ourselves. _ In proving to Him that, by His own word and oathand character, He has bound Himself to interpose, we demonstrate _to ourown faith_ that He has given us the right to ask and claim, and that Hewill answer our plea because He cannot deny Himself. 

There are two singularly beautiful touches of the Holy Spirit in whichthe right thus to order argument before God is set forth to thereflective reader. In Micah. Vii. 20 we read:

 "Thou wilt perform the _truth_ to Jacob, The _mercy_ to Abraham, Which thou hast sworn unto our fathers, From the days of old. "

Mark the progress of the thought. What was mercy to Abraham was truth toJacob. God was under no obligation to extend covenant blessings; henceit was to Abraham a simple act of pure _mercy;_ but, having so putHimself under voluntary bonds, Jacob could claim as _truth_ what toAbraham had been mercy. So in 1 John i. 9:

 "If we confess our sins He is _faithful and just_ to forgive us our sins, And to cleanse us from all unrighteousness. "

Plainly, forgiveness and cleansing are not originally matters offaithfulness and justice, but of mercy and grace. But, after God hadpledged Himself thus to forgive and cleanse the penitent sinner whoconfesses and forsakes his sins, * what was originally grace and mercybecomes faithfulness and justice; for God owes it to Himself and to Hiscreature to stand by His own pledge, and fulfil the lawful expectationwhich His own gracious assurance has created. 

* Proverbs xxviii. 13. 

Thus we have not only examples of argument in prayer, but concessions ofthe living God Himself, that when we have His word to plead we may claimthe fulfillment of His promise, on the ground not of His mercy only, butof His truth, faithfulness, and justice. Hence the 'holy boldness withwhich we are bidden to present our plea at the throne of grace. God owesto His faithfulness to do what He has promised, and to His justice notto exact from the sinner a penalty already borne in his behalf by Hisown Son. 

No man of his generation, perhaps, has been more wont to plead thus withGod, after the manner of holy argument, than he whose memoir we are nowwriting. He was one of the elect few to whom it has been given to reviveand restore this lost art of pleading with God. And if all disciplescould learn the blessed lesson, what a period of _renaissance_ of faithwould come to the church of God!

George Muller stored up reasons for God's intervention, As he came uponpromises, authorized declarations of God concerning Himself, names andtitles He had chosen to express and reveal His true nature and will, injunctions and invitations which gave to the believer a right to prayand boldness in supplication--as he saw all these, fortified andexemplified by the instances of prevailing prayer, he laid thesearguments up in memory, and then on occasions of great need brought themout and spread them before a prayer-hearing God. It is patheticallybeautiful to follow this humble man of God into the secret place, andthere hear him pouring out his soul in these argumentative pleadings, asthough he would so order his cause before God as to convince Him that Hemust interpose to save His own name and word from dishonour!

These were _His_ orphans, for had He not declared Himself the Father ofthe fatherless? This was _His_ work, for had He not called His servantto do His bidding, and what was that servant but an instrument thatcould neither fit itself nor use itself? Can the rod lift itself, or thesaw move itself, or the hammer deal its own blow, or the sword make itsown thrust? And if this were God's work, was He not bound to care forHis own work? And was not all this deliberately planned and carried onfor His own glory? And would He suffer His own glory to be dimmed? Hadnot His own word been given and confirmed by His oath, and could Godallow His promise, thus sworn to, to be dishonoured even in the leastparticular? Were not the half-believing church and the unbelieving worldlooking on, to see how the Living God would stand by His own unchangingassurance, and would He supply an argument for the skeptic and thescoffer? Would He not, must He not, rather put new proofs of Hisfaithfulness in the mouth of His saints, and furnish increasingarguments wherewith to silence the cavilling tongue and put to shame thehesitating disciple?*

* Mr. Muller himself tells how he argued his case before the Lord atthis time. (Appendix F. Narrative, vol. 1, 243, 244)

In some such fashion as this did this lowly-minded saint in Bristolplead with God for more than threescore years, _and prevail_--as everytrue believer may who with a like boldness comes to the throne of graceto obtain mercy and find grace to help in every time of need. How few ofus can sincerely sing:

 I believe God answers prayer, Answers always, everywhere; I may cast my anxious care, Burdens I could never bear, On the God who heareth prayer. Never need my soul despair Since He bids me boldly dare To the secret place repair, There to prove He answers prayer. 

CHAPTER XI

TRIALS OF FAITH, AND HELPERS TO FAITH

GOD has His own mathematics: witness that miracle of the loaves andfishes. Our Lord said to His disciples: "Give ye them to eat, " and asthey divided, He multiplied the scanty provision; as they subtractedfrom it He added to it; as they decreased it by distributing, Heincreased it for distributing. And it has been beautifully said of allholy partnerships, that griefs shared are divided, and joys shared aremultiplied. 

We have already seen how the prayer circle had been enlarged. Thefounder of the orphan work, at the first, had only God for his partner, telling Him alone his own wants or the needs of his work. Later on, avery few, including his own wife, Mr. Craik, and one or two helpers, were permitted to know the condition of the funds and supplies. Laterstill, in the autumn of 1838, he began to feel that he ought more fullyto open the doors of his confidence to his associates in the Lord'sbusiness. Those who shared in the toils should also share in theprayers, and therefore in the knowledge of the needs which prayer was tosupply; else how could they fully be partakers of the faith, the work, and the reward? Or, again, how could they feel the full proof of thepresence and power of God in the answers to prayer, know the joy of theLord which such answers inspire, or praise Him for the deliverance whichsuch answers exhibit? It seemed plain that, to the highest glory of God, they must know the depths of need, the extremities of want out of whichGod had lifted them, and then ascribe all honour and praise to His name. 

Accordingly Mr. Muller called together all the beloved brothers andsisters linked with him in the conduct of the work, and fully stated thecase, keeping nothing back. He showed them the distress they were in, while he bade them be of good courage, assuring them of his ownconfidence that help was nigh at hand, and then united them with himselfand the smaller praying circle which had previously existed, insupplication to Jehovah Jireh. 

The step thus taken was of no small importance to all concerned. Aconsiderable number of praying believers were henceforth added to theband of intercessors that gave God no rest day nor night. While Mr. Muller withheld no facts as to the straits to which the work wasreduced, he laid down certain principles which from time to time werereiterated as unchanging laws for the conduct of the Lord's business. For example, nothing must be bought, whatever the extremity, for whichthere was not money in hand to pay: and yet it must be equally a settledprinciple that the children must not be left to lack anything needful;for better that the work cease, and the orphans be sent away, than thatthey be kept in a nominal home where they were really left to sufferfrom hunger or nakedness. 

Again, nothing was ever to be revealed to outsiders of existing need, lest it should be construed into an appeal for help; but the only resortmust be to the living God. The helpers were often reminded that thesupreme object of the institutions, founded in Bristol, was to proveGod's faithfulness and the perfect safety of trusting solely to Hispromises; jealousy for Him must therefore restrain all tendency to lookto man for help. Moreover, they were earnestly besought to live in suchdaily and hourly fellowship with God as that their own unbelief anddisobedience might not risk either their own power in prayer, or theagreement, needful among them, in order to common supplication. Onediscordant note may prevent the harmonious symphony of united prayer, and so far hinder the acceptableness of such prayer with God. 

Thus informed and instructed, these devoted coworkers, with the belovedfounder of the orphan work, met the crisis intelligently. If, when therewere _no funds, _ there must be _no leaning upon man, no debt_ incurred, and yet _no lack_ allowed, clearly the only resort or resource must bewaiting upon the unseen God; and so, in these straits and in everysucceeding crisis, they went to Him alone. The orphans themselves werenever told of any existing need; in every case their wants were met, though they knew not how. The barrel of meal might be empty, yet therewas always a handful when needed, and the cruse of oil was never soexhausted that a few drops were not left to moisten the handful of meal. Famine and drought never reached the Bristol orphanage: the suppliesmight come slowly and only for one day at a time, but somehow, when theneed was urgent and could no longer wait, there was enough--though itmight be barely enough to meet the want. 

It should be added here, as completing this part of the Narrative, that, in August, 1840, this circle of prayer was still further enlarged byadmitting to its intimacies of fellowship and supplication the brethrenand sisters who laboured in the day-schools, the same solemn injunctionsbeing repeated in their case against any betrayal to outsiders of thecrises that might arise. 

To impart the knowledge of affairs to so much larger a band of helpersbrought in every way a greater blessing, and especially so to thehelpers themselves. Their earnest, believing, importunate prayers werethus called forth, and God only knows how much the consequent progressof the work was due to their faith, supplication, and self-denial. Thepractical knowledge of the exigencies of their common experience begatan unselfishness of spirit which prompted countless acts of heroicsacrifice that have no human record or written history, and can be knownonly when the pages of the Lord's own journal are read by an assembleduniverse in the day when the secret things are brought to light. It has, since Mr. Muller's departure, transpired how large a share of thedonations received are to be traced to him; but there is no means ofascertaining as to the aggregate amount of the secret gifts of hiscoworkers in this sacred circle of prayer. 

We do know, however, that Mr. Muller was not the only self-denyinggiver, though he may lead the host. His true yoke-fellows often _turnedthe crisis_ by their own offerings, which though small were costly!Instrumentally they were used of God to relieve existing want by theirgifts, for out of the abundance of their deep poverty abounded theriches of their liberality. The money they gave was sometimes like thewidow's two mites--all their living; and not only the last penny, butornaments, jewels, heirlooms, long-kept and cherished treasures, likethe alabaster flask of ointment which was broken upon the feet of Jesus, were laid down on God's altar as a willing sacrifice. They gave all theycould spare and often what they could ill spare, so that there might bemeat in God's house and no lack of bread or other needed supplies forHis little ones. In a sublime sense this work was not Mr. Mullers only, but _theirs_ also, who with him took part in prayers and tears, in caresand toils, in self-denials and self-offerings, whereby God chose tocarry forward His plans for these homeless waifs! It was in thus_giving_ that all these helpers found also new power, assurance, andblessing in praying; for, as one of them said, he felt that it wouldscarcely be _"upright to pray, except he were to give what he had. "_*

* Narrative, 1: 246. 

The helpers, thus admitted into Mr. Muller's confidence, came into moreactive sympathy with him and the work, and partook increasingly of thesame spirit. Of this some few instances and examples have found theirway into his journal. 

A gentleman and some ladies visiting the orphan houses saw the largenumber of little ones to be cared for. One of the ladies said to thematron of the Boys' House: "Of course you cannot carry on theseinstitutions without a good stock of funds"; and the gentleman added, "Have you a good stock?" The quiet answer was, "Our funds are depositedin a bank which cannot break. " The reply drew tears from the eyes of thelady, and a gift of five pounds from the pocket of the gentleman--adonation most opportune, as there was _not one penny then in hand. _

Fellow labourers such as these, who asked nothing for themselves, butcheerfully looked to the Lord for their own supplies, and willinglyparted with their own money or goods in the hour of need, filled Mr. Muller's heart with praise to God, and held up his hands, as Aaron andHur sustained those of Moses, till the sun of his life went down. Duringall the years of his superintendence these were the main human supportof his faith and courage. They met with him in daily prayer, faithfullykept among themselves the secrets of the Lord's work in the great trialsof faith; and, when the hour of triumph came, they felt it to be bothduty and privilege in the annual report to publish their deliverance, tomake their boast in God, that all men might know His love andfaithfulness and ascribe unto Him glory. 

From time to time, in connection with the administration of the work, various questions arose which have a wider bearing on all departments ofChristian service, for their solution enters into what may be called theethics and economics of the Lord's work. At a few of these we mayglance. 

As the Lord was dealing with them by the day, it seemed clear that theywere to _live by the day. _ No dues [Transcriber's note: unpaid debts]should be allowed to accumulate, even such as would naturally accruefrom ordinary weekly supplies of bread, milk, etc. From the middle ofSeptember, 1838, it was therefore determined that every article boughtwas to be paid for at the time. 

Again, rent became due in stated amounts and at stated times. This wantwas therefore not unforeseen, and, looked at in one aspect, rent was duedaily or weekly, though collected at longer intervals. The principlehaving been laid down that no debt should be incurred, it was consideredas implying that the amount due for rent should be put aside daily, orat least weekly, even though not then payable. This rule was henceforthadopted, with this understanding, that money thus laid aside was sacredto that end, and not to be drawn upon, even temporarily, for any other. 

Notwithstanding such conscientiousness and consistency the trial offaith and patience continued. Money came in only in small sums, andbarely enough with rigid economy to meet each day's wants. The outlookwas often most dark and the prospect most threatening; but _no real needever failed to be supplied:_ and so praise was continually mingled withprayer, the incense of thanksgiving making fragrant the flame ofsupplication. God's interposing power and love could not be doubted, andin fact made the more impression as unquestionable facts, because helpcame so frequently at the hour of extremity, and in the exact form oramount needed. Before the provision was entirely exhausted, there camenew supplies or the money wherewith to buy, so that these many mouthswere always fed and these many bodies always clad. 

To live up to such principles as had been laid down was not possiblewithout faith, kept in constant and lively exercise. For example, in theclosing months of 1838 God seemed purposely putting them to a severetest, whether or not they _did trust Him alone. _ The orphan work was incontinual straits: at times not one half-penny was in the hands of thematrons in the three houses. But not only was no knowledge of such factsever allowed to leak out, or any hint of the extreme need ever given tooutsiders, _but even those who inquired, with intent to aid, were notinformed. _

One evening a brother ventured to ask how the balance would stand whenthe next accounts were made up, and whether it would be as great infavour of the orphans as when the previous balance-sheet had beenprepared. Mr. Mutter's calm but evasive answer was: _"It will be asgreat as the Lord pleases. "_ This was no intentional rudeness. To havesaid more would have been turning from the one Helper to make at leastan indirect appeal to man for help; and every such snare was carefullyavoided lest the one great aim should be lost sight of: to prove to allmen that it is safe to trust only in the Living God. 

While admitting the severity of the straits to which the whole work ofthe Scriptural Knowledge Institution was often brought, Mr. Muller takespains to assure his readers that these straits were never a surprise tohim, and that his expectations in the matter of funds were notdisappointed, but rather the reverse. He had looked for greatemergencies as essential to his full witness to a prayer-hearing God. The almighty Hand can never be clearly seen while any human help issought for or is in sight. We must turn absolutely away from all else ifwe are to turn fully unto the living God. The deliverance is signal, only in proportion as the danger is serious, and is most significantwhen, without God, we face absolute despair. Hence the exact end forwhich the whole work was mainly begun could be attained only throughsuch conditions of extremity and such experiences of interposition inextremity. 

Some who have known but little of the interior history of the orphanwork have very naturally accounted for the regularity of supplies bysupposing that the public statements, made about it by word of mouth, and especially by the pen in the printed annual reports, haveconstituted _appeals for aid. _ Unbelief would interpret all God'sworking however wonderful, by 'natural laws, ' and the carnal mind, refusing to see in any of the manifestations of God's power anysupernatural force at work, persists in thus explaining away all the'miracles of prayer. '

No doubt humane and sympathetic hearts have been strongly moved by theremarkable ways in which God has day by day provided for all theseorphans, as well as the other branches of work of the ScripturalKnowledge Institution; and believing souls have been drawn into lovingand hearty sympathy with work so conducted, and have been led to becomeits helpers. It is a well-known fact that God has used these annualreports to accomplish just such results. Yet it remains true that thesereports were never intended or issued as appeals for aid, and nodependence has been placed upon them for securing timely help. It isalso undeniable that, however frequent their issue, wide theircirculation, or great their influence, the regularity and abundance ofthe supplies of all needs must in some other way be accounted for. 

Only a few days after public meetings were held or printed reportsissued, funds often fell to their lowest ebb. Mr. Muller and his helperswere singularly kept from all undue leaning upon any such indirectappeals, and frequently and definitely asked God that they might neverbe left to look for any inflow of means through such channels. For manyreasons the Lord's dealings with them were made known, the main objectof such publicity always being a _testimony to the faithfulness of God. _This great object Mr. Muller always kept foremost, hoping and prayingthat, by such records and revelations of God's fidelity to His promises, and of the manner in which He met each new need, his servant mightawaken, quicken, and stimulate faith in Him as the Living God. One hasonly to read these reports to see the conspicuous absence of any appealfor human aid, or of any attempt to excite pity, sympathy and compassiontoward the orphans. The burden of every report is to induce the readerto venture wholly upon God, to taste and see that the Lord is good, andfind for himself how blessed are all they that put their trust in Him. Only in the light of this supreme purpose can these records of a life offaith be read intelligently and intelligibly. 

Weakness of body again, in the autumn of 1839, compelled, for a time, rest from active labour, and Mr. Muller went to Trowbridge and Exeter, Teignmouth and Plymouth. God had precious lessons for him which He couldbest teach in the school of affliction. 

While at Plymouth Mr. Muller felt anew the impulse to early rising forpurposes of devotional communion. At Halle he had been an early riser, influenced by zeal for excellence in study. Afterwards, when his weakhead and feeble nerves made more sleep seem needful, he judged that, even when he rose late, the day would be long enough to exhaust hislittle fund of strength; and so often he lay in bed till six or evenseven o'clock, instead of rising at four; and after dinner took a napfor a quarter-hour. It now grew upon him, however, that he was losing inspiritual vigour, and that his soul's health was declining under thisnew regimen. The work now so pressed upon him as to prevent properreading of the Word and rob him of leisure for secret prayer. 

A 'chance remark'--there is no _chance_ in a believer's life!--made bythe brother at whose house he was abiding at Plymouth, much impressedhim. Referring to the sacrifices in Leviticus, he said that, as therefuse of the animals was never offered up on the altar, but only thebest parts and the fat, so the choicest of our time and strength, thebest parts of our day, should be especially given to the Lord in worshipand communion. George Muller meditated much on this; and determined, even at the risk of damage to bodily health, that he would no longerspend his best hours in bed. Henceforth he allowed himself but _sevenhours' sleep_ and gave up his after-dinner rest. This resumption ofearly rising secured long seasons of uninterrupted interviews 'with God, in prayer and meditation on the Scriptures, before breakfast and thevarious inevitable interruptions that followed. He found himself notworse but better, physically, and became convinced that to have lainlonger in bed as before would have kept his nerves weak; and, as tospiritual life, such new vitality and vigour accrued from thus waitingupon God while others slept, that it continued to be the habit of hisafter-life. 

In November, 1839, when the needs were again great and the supplies verysmall, he was kept in peace: "I was not, " he says, "looking at the_little in hand, 'but at the fulness of God. "_

It was his rule to empty himself of all that he had, in order to greaterboldness in appealing for help from above. All needless articles weresold if a market could be found. But what was useful in the Lord's workhe did not reckon as needless, nor regard it right to sell, since theFather knew the need. One of his fellow labourers had put forward hisvaluable watch as a security for the return of money laid by for rent, but drawn upon for the time; yet even this plan was not felt to bescriptural, as the watch might be reckoned among articles needful anduseful in the Lord's service, and, if such, expedients were quiteabandoned, the deliverance would be more manifest as of the Lord. Andso, one by one, all resorts were laid aside that might imperil fulltrust and sole dependence upon the one and only Helper. 

When the poverty of their resources seemed most pinching, Mr. Mullerstill comforted himself with the daily proof that God had not forgotten, and would day by day feed them with 'the bread of their convenience. 'Often he said to himself, If it is even a proverb of the world that"Man's necessity is God's opportunity, " how much more may God's own dearchildren in their great need look to Him to make their extremity the fitmoment to display His love and power!

In February, 1840, another attack of ill health combined with a missionto Germany to lead Mr. Muller for five weeks to the Continent. AtHeimersleben, where he found his father weakened by a serious cough, thetwo rooms in which he spent most time in prayer and reading of the Word, and confession of the Lord, were the same in which, nearly twenty yearsbefore, he had passed most time as an unreconciled sinner against Godand man. Later on, at Wolfenbuttel, he saw the inn whence in 1821 he ranaway in debt. In taking leave once more of his father he was pierced bya keen anguish, fearing it was his last farewell, and an unusualtenderness and affection were now exhibited by his father, whom heyearned more and more to know as safe in the Lord Jesus, and dependingno longer on outward and formal religiousness, or substituting thereading of prayers and of Scripture for an inward conformity to Christ. This proved the last interview, for the father died on March 30th of thesame year. 

The main purpose of this journey to Germany was to send forth moremissionaries to the East. At Sandersleben Mr. Muller met his friend, Mr. Stahlschmidt, and found a little band of disciples meeting in secret toevade the police. Those who have always breathed the atmosphere ofreligious liberty know little of such intolerance as, in that nominallyChristian land, stifled all freedom of Worship. Eleven years before, when Mr. Stahlschmidt's servant had come to this place, he had foundscarce one true disciple beside his master. The first meetings had beenliterally of but two or three, and, when they had grown a little larger, Mr. Kroll was summoned before the magistrates and, like the apostles inthe first days of the church, forbidden to speak in His name. But again, like those same primitive disciples, believing that they were to obeyGod rather than men, the believing band had continued to meet, notwithstanding police raids which were so disturbing, and governmentfines which were so exacting. So secret, however, were their assemblies, as to have neither stated place nor regular time. 

George Muller found these persecuted believers, meeting in the room of ahumble weaver where there was but one chair. The twenty-five or thirtywho were present found such places to sit or stand as they might, in andabout the loom, which itself filled half the space. 

In Halberstadt Mr. Muller found seven large Protestant churches withoutone clergyman who gave evidence of true conversion, and the few genuinedisciples there were likewise forbidden to meet together. 

A few days after returning to Bristol from his few weeks in Germany, andat a time of great financial distress in the work, a letter reached himfrom a brother who had often before given money, as follows:

"Have you any _present_ need for the Institution under your care? I knowyou do not _ask, _ except indeed of Him whose work you are doing; but to_answer when asked_ seems another thing, and a right thing. I have areason for desiring to know the present state of your means towards theobjects you are labouring to serve: viz. , should you _not have_ need, other departments of the Lord's work, or other people of the Lord, _mayhave_ need. Kindly then inform me, and to what amount, i. E. What amountyou at this present time need or can profitably lay out. "

To most men, even those who carry on a work of faith and prayer, such aletter would have been at least a temptation. But Mr. Muller did notwaver. To announce even to an inquirer the exact needs of the workwould, in his opinion, involve two serious risks:

1. It would turn his own eyes away from God to man;

2. It would turn the minds of saints away from dependence solely uponHim. 

This man of God had staked everything upon one great experiment--he hadset himself to prove that the prayer which _resorts to God only_ willbring help in every crisis, even when the crisis is unknown to Hispeople whom He uses as the means of relief and help. 

At this time there remained in hand but twenty-seven pence ha'penny, inall, to meet the needs of hundreds of orphans. Nevertheless this was thereply to the letter:

"Whilst I thank you for your love, and whilst I agree with you that, ingeneral, there is a difference between _asking for money_ and _answeringwhen asked, _ nevertheless, in our case, I feel not at liberty to speakabout the state of our funds, as the primary object of the work in myhands is to lead those who are weak in faith to see that there is_reality_ in dealing with God _alone. "_

Consistently with his position, however, no sooner was the answer postedthan the appeal went up to the Living God: "Lord, thou knowest that, forThy sake, I did not tell this brother about our need. Now, Lord, showafresh that there is reality in speaking to Thee only, about our need, and speak therefore to this brother so that he may help us. " In answer, God moved this inquiring brother to send one hundred pounds, which camewhen _not one penny was in hand. _

The confidence of faith, long tried, had its increasing reward and wasstrengthened by experience. In July, 1845, Mr. Muller gave thistestimony reviewing these very years of trial:

"Though for about seven years, our funds have been so exhausted that ithas been comparatively a rare case that there have been means in hand tomeet the necessities of the orphans _for three days_ together, yet Ihave been only once tried in spirit, and that was on September 18, 1838, when for the first time the Lord seemed not to regard our prayer. Butwhen He did send help at that time, and I saw that it was only for thetrial of our faith, and not because He had forsaken the work, that wewere brought so low, my soul was so strengthened and encouraged that Ihave not only not been allowed to distrust the Lord since that time, butI have not even been cast down when in the deepest poverty. "

CHAPTER XII

NEW LESSONS IN GOD'S SCHOOL OF PRAYER

THE teacher must also be a learner, and therefore only he who continuesto learn is competent to continue to teach. Nothing but new lessons, daily mastered, can keep our testimony fresh and vitalizing and enableus to give advance lessons. Instead of being always engaged in a sort ofreview, our teaching and testimony will thus be drawn each day from anew and higher level. 

George Muller's experiences of prevailing prayer went on constantlyaccumulating, and so qualified him to speak to others, not as on amatter of speculation, theory, or doctrinal belief, but of long, varied, and successful personal experiment. Patiently, carefully and frequently, he seeks to impress on others the conditions of effective supplication. From time to time he met those to whom his courageous, childlike trustin God was a mystery; and occasionally unbelief's secret misgivingsfound a voice in the question, _what he would do if God did not sendhelp!_ what, if a meal-time actually came with no food, and no money toprocure it; or if clothing were worn out, and nothing to replace it?

To all such questions there was always ready this one answer: that _sucha failure on God's part is inconceivable, _ and must therefore be putamong the impossibilities. There are, however, conditions necessary onman's part: _the suppliant soul must come to God in the right spirit andattitude. _ For the sake of such readers as might need further guidanceas to the proper and acceptable manner of approach to God, he was wontto make very plain the scripture teaching upon this point. 

Five grand conditions of prevailing prayer were ever before his mind:

1. Entire dependence upon the merits and mediation of the Lord JesusChrist, as the only ground of any claim for blessing. (See John xiv. 13, 14; xv. 16, etc. )

2. Separation from all known sin. If we regard iniquity in our hearts, the Lord will not hear us, for it would be sanctioning sin. (Psalm lxvi. 18. )

3. Faith in God's word of promise as confirmed by His oath. Not tobelieve Him is to make Him both a liar and a perjurer. (Hebrews xi. 6;vi. 13-20. )

4. Asking in accordance with His will. Our motives must be godly: wemust not seek any gift of God to consume it upon our own lusts. (1 Johnv. 14; James iv. 3. )

5. Importunity in supplication. There must be waiting on God and waitingfor God, as the husbandman has long patience to wait for the harvest. (James v. 7; Luke xviii. 1-10. )

The importance of firmly fixing in mind principles such as these cannotbe overstated. The first lays the basis of all prayer, in our onenesswith the great High Priest. The second states a condition of prayer, found in abandonment of sin. The third reminds us of the need ofhonouring God by faith that He is, and is the Rewarder of the diligentseeker. The fourth reveals the sympathy with God that helps us to askwhat is for our good and His glory. The last teaches us that, havinglaid hold of God in prayer, we are to keep hold until His arm isoutstretched in blessing. 

Where these conditions do not exist, for God to answer prayer would beboth a dishonour to Himself and a damage to the suppliant. To encouragethose who come to Him in their own name, or in a self-righteous, self-seeking, and disobedient spirit, would be to set a premium uponcontinuance in sin. To answer the requests of the unbelieving would beto disregard the double insult put upon His word of promise and His oathof confirmation, by persistent doubt of His truthfulness and distrust ofHis faithfulness. Indeed not one condition of prevailing prayer existswhich is not such in the very nature of things. These are not arbitrarylimitations affixed to prayer by a despotic will; they are necessaryalike to God's character and man's good. 

All the lessons learned in God's school of prayer made Mr. Muller'sfeelings and convictions about this matter more profound and subduing. He saw the vital relation of prayer to holiness, and perpetually soughtto impress it upon both his hearers and readers; and, remembering thatfor the purpose of persuasion the most effective figure of speech is_repetition, _ he hesitated at no frequency of restatement by which suchtruths might find root in the minds and hearts of others. 

There has never been a saint, from Abel's day to our own, who has notbeen taught the same essential lessons. All prayer which has everbrought down blessing has prevailed by the same law of success--_theinward impulse of God's Holy Spirit. _ If, therefore, that Spirit'steachings be disregarded or disobeyed, or His inward movings behindered, in just such measure will prayer become formal or bealtogether abandoned. Sin, consciously indulged, or duty, knowinglyneglected, makes supplication an offence to God. 

Again, all prayer prevails only in the measure of our real, even if notconscious, unity with the Lord Jesus Christ as the ground of ourapproach, and in the degree of our dependence on Him as the medium ofour access to God. 

Yet again, all prayer prevails only as it is offered in faith; and the_answer_ to such prayer can be recognized and received only _on theplane of faith;_ that is, we must maintain the believing frame, expecting the blessing, and being ready to receive it in God's way andtime and form, and not our own. 

The faith that thus _expects_ cannot be surprised at answers to prayer. When, in November, 1840, a sister gave ten pounds for the orphans, andat a time specially opportune, Mr. Muller records his triumphant joy inGod as exceeding and defying all expression. Yet he was _free fromexcitement and not in the least surprised, _ because by grace he had beentrustfully waiting on God for deliverance. Help had been so long delayedthat in one of the houses there was no bread, and in none of them anymilk or any money to buy either. It was only a few minutes before themilkman's cart was due, that this money came. 

However faithful and trustful in prayer, it behooves us to be none theless careful and diligent in the use of all proper means. Here again Mr. Muller's whole life is a lesson to other believers. For example, whentravelling in other lands, or helping other brethren on their way, hebesought the Lord's constant guardianship over the conveyances used, andeven over the luggage so liable to go astray. But he himself lookedcarefully to the seaworthiness of the vessel he was to sail in, and toevery other condition of safe and speedy transportation for himself andothers. In one case where certain German brethren and sisters weredeparting for foreign shores, he noticed the manner in which the cabmanstored away the small luggage in the fly; and observed that severalcarpetbags were hastily thrust into a hind boot. He also carefullycounted the pieces of luggage and took note of the fact that there wereseventeen in all. On arriving at the wharf, where there is generallymuch hurry and flurry, the dishonest cabman would have driven off with alarge part of the property belonging to the party, but for this man ofGod who not only _prayed_ but _watched. _ He who trusted God implicitly, no less faithfully looked to the cabman's fidelity, who, after hepretended to have delivered all the luggage to the porters, wascompelled to open that hind boot and, greatly to his own confusion, deliver up the five or six bags hidden away there. Mr. Muller adds inhis Narrative that "such a circumstance should teach one to make thevery smallest affairs a subject of prayer, as, for instance, that allthe luggage might be safely taken out of a fly. " May we not add thatsuch a circumstance teaches us that companion lesson, quite as importantin its way, that we are to be watchful as well as prayerful, and seethat a dishonest cab-driver does not run off with another's goods!

This praying saint, who watched man, most of all watched God. Even inthe lesser details of his work, his eye was ever looking for God'sunfailing supplies, and taking notice of the divine leadings anddealings; and, afterward, there always followed the fruit of the lips, giving thanks to His name. Here is another secret revealed:prayerfulness and thankfulness--those two handmaidens Of God--always gotogether, each helping the other. "Pray without ceasing: in everythinggive thanks. " (1 Thess. V. 17, 18. ) These two precepts stand side byside where they belong, and he who neglects one will find himselfdisobeying the other. This man who prayed so much and so well, offeredthe sacrifice of praise to God continually. 

For example, on September 21, 1840, a specific entry was made in theNarrative, so simple, childlike, and in every way characteristic, thatevery word of it is precious. 

"The Lord, to show His continued care over us, raises up new helpers. They that trust in the Lord shall never be confounded. Some who helpedfor a while may fall asleep in Jesus; others grow cold in the service ofthe Lord; others be as desirous as ever to help, but no longer able; or, having means, feel it to be His will to lay them out in another way. Butin leaning upon God, the Living God alone, we are BEYOND DISAPPOINTMENTand BEYOND _being forsaken because of death, or want of means, or wantof love, or because of the claims of other work. _ How precious to havelearned, in any measure, to be content to stand with God alone in theworld, and to know that surely no good thing shall be withheld from us, whilst we walk uprightly!"

Among the gifts received during this long life of stewardship for Godsome deserve individual mention. 

To an offering received in March, 1839, a peculiar history attaches. Thecircumstances attending its reception made upon him a deep impression. He had given a copy of the Annual Report to a believing brother who hadbeen greatly stirred up to prayer by reading it; and knowing his ownsister, who was also a disciple, to possess sundry costly ornaments andjewels, such as a heavy gold chain, a pair of gold bracelets, and asuperb ring set with fine brilliants, this brother besought the Lord soto show her the uselessness of such trinkets that she should be led tolay them all upon His altar as an offering for the orphan work. Thisprayer was literally answered. Her sacrifice of jewels proved of serviceto the work at a time of such pressing need that Mr. Muller's heartspecially rejoiced in God. By the proceeds of the sale of theseornaments he was helped to meet the expenses of a whole week, andbesides to _pay the salaries_ due to the helpers. But, before disposingof the diamond ring, he wrote with it upon the window-pane of his ownroom that precious name and title of the Lord--"JEHOVAH JIREH"--andhenceforth whenever, in deep poverty, he cast his eyes upon those twowords, imperishably written with the point of a diamond upon that pane, he thankfully remembered that "THE LORD WILL PROVIDE. "

How many of his fellow believers might find unfailing refreshment andinspiration in dwelling upon the divine promises! Ancient believers werebidden to write God's words on the palms of their hands, the doorpostsof their houses, and on their gates, so that the employments of theirhands, their goings out and comings in, their personal and home life, might be constant reminders of Jehovah's everlasting faithfulness. Hewho inscribed this chosen name of God upon the window-pane of hisdwelling, found that every ray of sunlight that shone into his room litup his Lord's promise. 

He thus sums up the experiences of the year 1840:

1. Notwithstanding multiplied trials of faith, the orphans have lackednothing. 

2. Instead of being disappointed in his expectations or work, thereverse had been true, such trials being seen to be needful todemonstrate that the Lord was their Helper in times of need. 

3. Such a way of living brings the Lord very near, as one who dailyinspects the need that He may send the more timely aid. 

4. Such constant, instant reliance upon divine help does not so absorbthe mind in temporal things as to unfit for spiritual employments andenjoyments; but rather prompts to habitual communion with the Lord andHis Word. 

5. Other children of God may not be called to a similar work, but arecalled to a like faith, and may experience similar interposition if theylive according to His will and seek His help. 

6. The incurring of debt, being unscriptural, is a sin needingconfession and abandonment if we desire unhindered fellowship with God, and experience of His interposition. 

It was in this year 1840, also, that a further object was embraced inthe work of the Scripture Knowledge Institution, namely, the circulationof Christian books and tracts. But, as the continuance and enlargementof these benevolent activities made the needs greater, so, in answer toprayer, the Hand of the great Provider bestowed larger supplies. 

Divine interposition will never be doubted by one who, like GeorgeMuller, gives himself to prayer, for the coincidences will prove tooexact and frequent between demand and supply, times and seasons ofasking and answering, to allow of doubt that God has helped. 

The 'ethics of language' embody many lessons. For example, the term'poetic retribution' describes a visitation of judgment where thepenalty peculiarly befits the crime. As poetic lines harmonize, rhymeand rhythm showing the work of a designing hand, so there is oftenharmony between an offense and its retribution, as when Adonibezek, whohad afflicted a like injury upon threescore and five captive kings, hadhis own thumbs and great toes cut off, or as when Haman was himself hungon the gallows that he built for Mordecai. We read in Psalm ix. 16:

 "The Lord is known by the judgment which He executeth: The wicked is snared in the work of his own hands. "

The inspired thought is that the punishment of evil-doers is in suchexact correspondence with the character of their evil doings as to showthat it is the Lord executing vengeance--the penalty shows a designinghand. He who watches the peculiar retributive judgments of God, how Hecauses those who set snares and pitfalls for others to fall into themthemselves, will not doubt that behind such 'poetic retribution' thereis an intelligent Judge. 

Somewhat so the poetic harmony between prayer and its answer silencesall question as to a discriminating Hearer of the suppliant soul. Asingle case of such answered prayer might be accounted accidental; but, ever since men began to call upon the name of the Lord, there have beensuch repeated, striking, and marvelous correspondences between therequests of man and the replies of God, that the inference is perfectlysafe, the induction has too broad a basis and too large a body ofparticulars to allow mistake. The coincidences are both too many and tooexact to admit the doctrine of _chance. _ We are compelled, not to sayjustified, to conclude that the only sufficient and reasonableexplanation must be found in a God who hears and answers prayer. 

Mr. Muller was not the only party to these transactions, nor the onlyperson thus convinced that God was in the whole matter of the work andits support. The _donors_ as well as the receiver were conscious ofdivine leading. 

Frequent were the instances also when those who gave most timely helpconveyed to Mr. Muller the knowledge of the experiences that accompaniedor preceded their offerings; as, for example, when, without anyintimation being given them from man that there was special need, theheart was impressed in prayer to God that there was an emergencyrequiring prompt assistance. 

For example, in June, 1841, fifty pounds were received with these words:_"I am not concerned at my having been prevented for so many days fromsending this money; I am confident it has not been needed. "_

"This last sentence is remarkable, " says Mr. Muller. "It is now nearlythree years since our funds were for the first time exhausted, and onlyat this period, since then, could it have been said in truth, so far asI remember, that a donation of fifty pounds was _not_ needed. From thebeginning in July, 1838, till now, there never had been a period when weso abounded as when this donation came; for there were then, in theorphan fund and the other funds, between two and three hundred pounds!The words of our brother are so much the more remarkable as, on fourformer occasions, when he likewise gave considerable donations, we werealways in need, yea, great need, which he afterwards knew from theprinted accounts. "

Prevailing prayer is largely conditioned on constant obedience. "Whatsoever we ask we receive of Him, because we keep His commandments, and do those things which are well pleasing in His sight. " (1 John iii. 22. ) There is no way of keeping in close touch with God unless a _newstep_ is taken in advance whenever _new light_ is given. Here is anotherof the life-secrets of George Muller. Without unduly counting the cost, he followed every leading of God. 

In July, 1841, both Mr. Craik and Mr. Muller were impressed that theexisting mode of receiving free-will offerings from those among whomthey laboured was inexpedient. These contributions were deposited inboxes, over which their names were placed with an explanation of thepurpose to which such offerings were applied. But it was felt that thismight have the appearance of unduly elevating them above others, asthough they were assuming official importance, or excluding others fromfull and equal recognition as labourers in word and doctrine. Theytherefore decided to discontinue this mode of receiving such offerings. 

Such an act of obedience may seem to some, over-scrupulous, but it costsome inward struggles, for it threatened a possible and probabledecrease in supplies for their own needs, and the question naturallyarose how such lack should be supplied. Happily Mr. Muller had long agosettled the question that _to follow a clear sense of duty is alwayssafe. _ He could say, in every such crisis, "O God, my heart is fixed, myheart is fixed, trusting in Thee. " (Psalm cxii. 7. ) Once for all havingmade such a decision, such apparent risks did not for a moment disturbhis peace. Somehow or other the Lord would provide, and all he had to dowas to serve and trust Him and leave the rest to His Fatherhood. 

In the autumn of 1841 it pleased God that, beyond any previous period, there should be a severe test of faith. For some months the supplies hadbeen comparatively abundant, but now, from day to day and from meal tomeal, the eye of faith had to be turned to the Lord, and, notwithstanding continuance in prayer, _help seemed at times to fail, _so much so that it was a special sign of God's grace that, during thislong trial of delay, the confidence of Mr. Muller and his helpers didnot altogether give way. But he and they were held up, and heunwaveringly rested on the fatherly pity of God. 

On one occasion a poor woman gave two pence, adding, "It is but atrifle, but I must give it to you. " Yet so opportune was the gift ofthese 'two mites' that _one of these two pence_ was just what was atthat time needed to make up the sum required to buy bread for immediateuse. At another time eight pence more being necessary to provide for thenext meal, but _seven_ pence were in hand; but on opening one of theboxes, _one penny_ only was found deposited, and thus a single penny wastraced to the Father's care. 

It was in December of this same year, 1841, that, in order to show howsolely dependence was placed on a heavenly Provider, it was determinedto _delay for a while_ both the holding of any public meeting and theprinting of the Annual Report. Mr. Muller was confident that, though noword should be either spoken or printed about the work and its needs, the means would still be supplied. As a matter of fact the report of1841-2 was thus postponed for five months; and so, _in the midst of deeppoverty_ and _partly because of the very pressure of such need, _ anotherbold step was taken, which, like the cutting away of the ropes that heldthe life-boat, in that Mediterranean shipwreck, threw Mr. Muller, andall that were with him in the work, more completely on the promise andthe providence of God. 

It might be inferred that, where such a decision was made, the Lordwould make haste to reward at once such courageous confidence. And yet, so mysterious are His ways, that never, up to that time, had Mr. Muller's faith been tried so sharply as between December 12, 1841, andApril 12, 1842. During these four months, again, it was as though Godwere saying, "I will now see whether indeed you truly lean on Me andlook to Me. " At any time during this trial, Mr. Muller might havechanged his course, holding the public meeting and publishing thereport, for, outside the few who were in his councils, _no one knew ofthe determination, _ and in fact many children of God, looking for theusual year's journal of 'The Lord's Dealings, ' were surprised at thedelay. But the conclusion conscientiously reached was, for the glory ofthe Lord, as steadfastly pursued, and again Jehovah Jireh revealed Hisfaithfulness. 

During this four months, on March 9, 1842, the need was so extreme that, had no help come, the work could not have gone on. But, _on that day, _from a brother living near Dublin, ten pounds came: and the hand of theLord clearly appeared in this gift, for when the post had already comeand no letter had come with it, there was a strong confidence suggestedto Mr. Muller's mind that deliverance was at hand; and so it proved, forpresently the letter was brought to him, having been delivered at one ofthe other houses. During this same month, it was necessary once to_delay dinner for about a half-hour, _ because of a lack of supplies. Such a postponement had scarcely ever been known before, and very rarelywas it repeated in the entire after-history of the work, thoughthousands of mouths had to be daily fed. 

In the spring of 1843, Mr. Muller felt led to open a _fourth orphanhouse, _ the third having been opened nearly six years before. This stepwas taken with his uniform conscientiousness, deliberation, andprayerfulness. He had seen many reasons for such enlargement of thework, but he had said nothing about the matter even to his beloved wife. Day by day he waited on God in prayer, preferring to take counsel onlyof Him, lest he might do something in haste, move in advance of clearleading, or be biassed unduly by human judgment. 

Unexpected obstacles interfered with his securing the premises which hadalready been offered and found suitable; but he was in no way'discomforted. ' The burden of his prayer was, "Lord, if _Thou_ hast noneed of another orphan house, _I_ have none"; and he rightly judged thatthe calm deliberation with which he had set about the whole matter, andthe unbroken peace with which he met new hindrances, were proofs that hewas following the guidance of God and not the motions of self-will. 

As the public meeting and the publication of the Annual Report had beenpurposely postponed to show that no undue dependence was placed even onindirect appeals to man, much special prayer went up to God, that, _before July 15, _ 1844, when the public meeting was to be held, He wouldso richly supply all need that it might clearly appear that, notwithstanding these lawful means of informing His servants concerningthe work had for a time not been used, the prayer of faith had drawndown help from above. As the financial year had closed in May, it wouldbe more than _two years_ since the previous report had been made to thepublic. 

George Muller was jealous for the Lord God of hosts, He desired that"even the shadow of ground might be cut off for persons to say, 'Theycannot get any more money; and therefore they now publish anotherreport. '" Hence, while, during the whole progress of the work, hedesired to stand with his Master, without heeding either the favourableor unfavourable judgments of men, he felt strongly that God would bemuch honoured and glorified as the prayer-hearing God if, before thepublic had been at all apprised of the situation, an ample supply mightbe given. In such case, instead of appearing to ask aid of men, he andhis associates would be able to witness to the church and the world, God's faithfulness, and offer Him the praise of joyful and thankfulhearts. As he had asked, so was it done unto him. Money and othersupplies came in, and, on the day before the accounts were closed, suchliberal gifts, that there was a _surplus of over twenty pounds_ for thewhole work. 

CHAPTER XIII

FOLLOWING THE PILLAR OF CLOUD AND FIRE

"THE steps of a good man are ordered by the Lord. " (Psalm xxxvii. 23. )Some one quaintly adds, "Yes, and the _stops, too!"_ The pillar of cloudand fire is a symbol of that divine leadership which guides both as toforward steps and intervals of rest. Mr Muller found it blessed tofollow, one step at a time, as God ordered his way, and to stand stilland wait when He seemed to call for a halt. 

At the end of May, 1843, a crisis was reached, which was a new exampleof the experiences to which faith is liable in the walk with God; and anew illustration of the duty and delight of depending upon Him ineverything and for everything, habitually waiting upon Him, and trustingin Him to remove all hindrances in the way of service. 

Some eighteen months previously, a German lady from Wurtemberg hadcalled to consult him as to her own plans, and, finding her acomparative stranger to God, he spoke to her about her spiritual state, and gave her the first two parts of his Narrative. The perusal of thesepages was so blest to her that she was converted to God, and felt movedto translate the Narrative into her own tongue as a channel of similarblessing to other hearts. 

This work of translation she partially accomplished, though somewhatimperfectly; and the whole occurrence impressed Mr. Muller as anindication that God was once more leading him in the direction ofGermany, for another season of labour in his native land. Much prayerdeepened his persuasion that he had not misread God's signal, and thatHis time had now fully come. He records some of the motives which led tothis conclusion. 

1. First, he yearned to encourage believing brethren who for conscience'sake had felt constrained to separate themselves from the statechurches, and meet for worship in such conditions as would more accordwith New Testament principles, and secure greater edification. 

2. Being a German himself, and therefore familiar with their language, customs, and habits of thought, he saw that he was fitted to wield alarger influence among his fellow countrymen than otherwise. 

3. He was minded to publish his Narrative in his own tongue wherein hewas born, not so much in the form of a mere translation, as of anindependent record of his life's experiences such as would be speciallysuited to its new mission. 

4. An effectual door was opened before him, and more widely than ever, especially at Stuttgart; and although there were many adversaries, theyonly made his help the more needful to those whose spiritual welfare wasin peril. 

5. A distinct burden was laid on his heart, as from the Lord, whichprayer, instead of relieving, increased--a burden which he _felt_without being able to explain--so that the determination to visit hisnative land gave him a certain peace which he did not have when hethought of remaining at home. 

To avoid mistake, with equal care he records the counter-arguments. 

1. The new orphan house, No. 4, was about to be opened, and his presencewas desirable if not needful. 

2. A few hundred pounds were needed, to be left with his helpers, forcurrent expenses in his absence. 

3. Money was also required for travelling expenses of himself and hiswife, whose health called for a change. 

4. Funds would be needful to publish four thousand copies of hisNarrative and avoid too high a market-price. 

5. A matron for the new orphan house was not yet found, suitable for theposition. 

In this careful _weighing of matters_ many sincere disciples fail, proneto be impatient of delay in making decisions. Impulse too often sways, and self-willed plans betray into false and even disastrous mistakes. Life is too precious to risk one such failure. There is given us apromise of deep meaning:

 "The meek will He guide in judgment; And the meek will He teach His way. " (Psalm xxv. 9. )

Here is a double emphasis upon _meekness_ as a condition of suchguidance and teaching. _Meekness is a real preference for God's will. _Where this holy habit of mind exists, the whole being becomes so open toimpression that, without any _outward_ sign or token, there is an_inward_ recognition and choice of the will of God. God guides, not by avisible sign, but by _swaying the judgment. _ To wait before Him, weighing candidly in the scales every consideration for or against aproposed course, and in readiness to see which way the preponderancelies, is a frame of mind and heart in which one is fitted to be guided;and God touches the scales and makes the balance to sway as He will. _But our hands must be off the scales, _ otherwise we need expect nointerposition of His, in our favour. To return to the figure with whichthis chapter starts, the meek soul simply and humbly waits, and _watchesthe moving of the Pillar. _

One sure sign of this spirit of meekness is the entire _restfulness_with which apparent obstacles to any proposed plan or course areregarded. When waiting and wishing only to know and do God's will, hindrances will give no anxiety, but a sort of pleasure, as affording anew opportunity for divine interposition. If it is the Pillar of God weare following, the Red Sea will not dismay us, for it will furnish butanother scene for the display of the power of Him who can make thewaters to stand up as an heap, and to become a wall about us as we gothrough the sea on dry ground. 

Mr. Muller had learned this rare lesson, and in this case he says: _"Ihad a secret satisfaction in the greatness of the difficulties whichwere in the way. _ So far from being cast down on account of them, theydelighted my soul; for I only desired to do the will of the Lord in thismatter. "

Here is revealed another secret of holy serving. To him who sets theLord always before him, and to whom the will of God is his delight, there pertains a habit of soul which, in advance settles a thousanddifficult and perplexing questions. 

The case in hand is an illustration of the blessing found in such meekpreference for God's pleasure. If it were the will of the Lord that thisContinental tour should be undertaken at that time, difficulties neednot cast him down; for the _difficulties could not be of God;_ and, ifnot of God, they should give him no unrest, for, in answer to prayer, they would all be removed. If, on the other hand, this proposed visit tothe Continent were _not_ God's plan at all, but only the fruit ofself-will; if some secret, selfish, and perhaps subtle motive werecontrolling, then indeed hindrances might well be interferences of God, designed to stay his steps. In the latter case, Mr. Muller rightlyjudged that difficulties in the way would naturally vex and annoy him;that he would not like to look at them, and would seek to remove them byhis own efforts. Instead of giving him an inward satisfaction asaffording God an opportunity to intervene in his behalf, they wouldarouse impatience and vexation, as preventing self-will from carryingout its own purposes. 

Such discriminations have only to be stated to any spiritual mind, tohave their wisdom at once apparent. Any believing child of God maysafely gauge the measure of his surrender to the will of God, in anymatter, by the measure of impatience he feels at the obstacles in theway; for in proportion as self-will sways him, whatever seems to opposeor hinder his plans will disturb or annoy; and, instead of quietlyleaving all such hindrances and obstacles to the Lord, to deal with themas He pleases, in His own way and time, the wilful disciple will, impatiently and in the energy of the flesh, set himself to remove themby his own scheming and struggling, and he will brook no delay. 

Whenever Satan acts as a hinderer (1 Thess. Ii. 18) the obstacles whichhe puts in our way need not dismay us; God permits them to delay ordeter us for the time, only as a test of our patience and faith, and thesatanic hinderer will be met by a divine Helper who will sweep away allhis obstacles, as with the breath of His mouth. 

Mr. Muller felt this, and he waited on God for light and help. But, after forty days' waiting, the hindrances, instead of decreasing, seemedrather to increase. Much more money was spent than was sent in; insteadof finding another suitable matron, a sister, already at work, wasprobably about to withdraw, so that two vacancies would need to befilled instead of one. Yet his rest and peace of mind were unbroken. Being persuaded that he was yielded up to the will of God, faith notonly held him to his purpose, but saw the obstacles already surmounted, so that he gave thanks in advance. Because Caleb "followed the Lordfully, " even the giant sons of Anak with their walled cities andchariots of iron had for him no terrors. Their defence was departed fromthem, but the Lord was with His believing follower, and made him strongto drive them out and take possession of their very stronghold as hisown inheritance. 

During this period of patient waiting, Mr. Muller remarked to abelieving sister: "Well, my soul is at peace. The Lord's time is not yetcome; but, when it is come, He will blow away all these obstacles, aschaff is blown away before the wind. " _A quarter of an hour later, _ agift of seven hundred pounds became available for the ends in view, sothat three of the five hindrances to this Continental tour were at onceremoved. All travelling expenses for himself and wife, all necessaryfunds for the home work for two months in advance, and all costs ofpublishing the Narrative in German, were now provided. This was on July12th; and so soon afterward were the remaining impediments out of theway that, by August 9th, Mr. And Mrs. Muller were off for Germany. 

The trip covered but seven months: and on March 6, 1844, they were oncemore in Bristol. During this sojourn abroad no journal was kept, but Mr. Muller's letters serve the purpose of a record. Rotterdam, Weinheim, Cologne, Mayence, Stuttgart, Heidelberg, etc. , were visited, and Mr. Muller distributed tracts and conversed with individuals by the way; buthis main work was to expound the Word in little assemblies of believers, who had separated themselves from the state church on account of whatthey deemed errors in teaching, practice, modes of worship, etc. 

The first hour of his stay at Stuttgart brought to him one of thesharpest trials of faith he had ever thus far experienced. The nature ofit he does not reveal in his journal, but it now transpires that it wasdue to the recalling of the seven hundred pounds, the gift of which hadled to his going to Germany. This fact could not at the time be recordedbecause the party would feel it a reproach. Nor was this the only testof faith during his sojourn abroad; in fact so many, so great, sovaried, and so prolonged were some of these trials, as to call into fullexercise all the wisdom and grace which he had received from God, andwhatever lessons he had previously learned in the school of experiencebecame now of use. Yet not only was his peace undisturbed, but he bearswitness that the conviction so rooted itself in his inmost being that inall this God's goodness was being shown, that he would have had nothingdifferent. The greatest trials bore fruit in the fullest blessings andsometimes in clusters of blessings. It particularly moved him to adoringwonder and praise to see God's wisdom in having delayed his visit untilthe very time when it occurred. Had he gone any earlier he would havegone too soon, lacking the full experience necessary to confront theperplexities of his work. When darkness seemed to obscure his way, faithkept him expectant of light, or at least of guidance in the darkness;and he found that promise to be literally fulfilled:

"As thou goest, step by step, the way shall open up before thee. " (Seethe Hebrew, of Prov. Iv. 12. )

At Stuttgart he found and felt, like Jude, that it was "needfulearnestly to contend for the faith once delivered to the saints. " Evenamong believers, errors had found far too deep root. Especially wasundue stress laid upon _baptism, _ which was made to occupy a prominenceand importance out of all due proportion of faith. One brother had beenteaching that without it there is no new birth, and that, consequently, no one could, before baptism, claim the forgiveness of sins; that theapostles were not born from above until the day of Pentecost, and thatour Lord Himself had not been new-born until His own baptism, and hadthence, for the rest of His mortal life, ceased to be under the law!Many other fanciful notions were found to prevail, such as that baptismis the actual death of the old man by drowning, and that it is acovenant with the believer into which God enters; that it is a sin tobreak bread with unbaptized believers or with members of the statechurch; and that the bread and the cup used in the Lord's Supper notonly mean but are the very body and blood of the Lord, etc. 

A more serious and dangerous doctrine which it was needful to confrontand confute was what Mr. Muller calls that "awful error, " spread almostuniversally among believers in that land, that at last "all will besaved, " not-sinful men only, but "even the devils themselves. "

Calmly and courteously, but firmly and courageously, these and kindrederrors were met with the plain witness of the Word. Refutation of falseteaching aroused a spirit of bitterness in opposers of the truth, and, as is too often the case, faithful testimony was the occasion ofacrimony; but the Lord stood by His servant and so strengthened him thathe was kept both faithful and peaceful. 

One grave practical lack which Mr. Muller sought to remedy was ignoranceof those deeper truths of the Word, which relate to the power andpresence of the Holy Spirit of God in the church, and to the ministry ofsaints, one to another, as fellow members in the body of Christ, and asthose to whom that same Spirit divides severally, as He will, spiritualgifts for service. As a natural result of being untaught in theseimportant practical matters, believers' meetings had proved ratheropportunities for unprofitable talk than godly edifying which is infaith. The only hope of meeting such errors and supplying such lack layin faithful scripture teaching, and he undertook for a time to act asthe sole teacher in these gatherings, that the word of God might havefree course and be glorified. Afterward, when there seemed to be amongthe brethren some proper apprehension of vital spiritual truths, withhis usual consistency and humility he resumed his place as simply abrother among fellow believers, all of whom had liberty to teach as theSpirit might lead and guide. There was, however, no shrinking from anyduty or responsibility laid upon him by larger, clearer acquaintancewith truth, or more complete experience of its power. When called by thevoice of his brethren to expound the Word in public assemblies, hegladly embraced all opportunities for further instruction out of HolyScripture and of witness to God. With strong emphasis he dwelt upon thepresiding presence of the Blessed Spirit in all assemblies of saints, and upon the duty and privilege of leaving the whole conduct of suchassemblies to His divine ordering; and in perfect accord, with suchteaching he showed that the Holy Spirit, if left free to administer allthings, would lead such brethren to speak, at such times and on suchthemes as He mighty please; and that, whenever their desires andpreferences were spiritual and not carnal, such choice of the Spiritwould always be in harmony with their own. 

These views of the Spirit's administration in the assemblies ofbelievers, and of His manifestation in all believers for common profit, fully accord with scripture teaching. (1 Cor. Xii. , Romans xii. , Ephes. Iv. , etc. ) Were such views practically held in the church of this day, aradical revolution would be wrought and a revival of apostolic faith andprimitive church life would inevitably follow. No one subject is perhapsmore misunderstood, or less understood, even among professed believers, than the person, offices, and functions of the Spirit of God. John Owen, long since, suggested that the practical test of soundness in the faith, during the present gospel age, is _the attitude of the church toward theHoly Spirit. _ If so, the great apostasy cannot be far off, if indeed itis not already upon us, for there is a shameful ignorance andindifference prevalent, as to the whole matter of His claim to holyreverence and obedience. 

In connection with this visit to Germany, a curious misapprehensionexisted, to which a religious periodical had given currency, that Mr. Muller was deputed by the English Baptists to labour among GermanBaptists to bring them back to the state church. This rumour was ofcourse utterly unfounded, but he had no chance to correct it until justbefore his return to Britain, as he had not until then heard of it. TheLord had allowed this false report to spread and had used it to serveHis own ends, for it was due in part to this wrong impression of Mr. Muller's mission that he was not molested or interfered with by theofficers of the government. Though for months openly and undisguisedlyteaching vital gospel truths among believers who had separated from theestablished church, he had suffered no restraint, for, so long as it wasthought that his mission in Germany was to reclaim to the fold of thestate church those who had wandered away, he would of course be liableto no interference from state officials. 

The Lord went before His servant also in preparing the way for thepublishing of his Narrative, guiding him to a bookseller who undertookits sale on commission, enabling the author to retain two thousandcopies to give away, while the rest were left to be sold. 

Mr. Muller, about this time, makes special mention of his joy andcomfort in the spiritual blessing attending his work, and the presentand visible good, wrought through the publication of his Narrative. Manybelievers had been led to put more faith in the promises of the greatProvider, and unbelievers had been converted by their perusal of thesimple story of the Lord's dealings; and these tidings came from everyquarter where the Narrative had as yet found its way. 

The name of Henry Craik, hitherto affixed to every report together withGeorge Muller's, appears for the last time in the Report of 1844. Thiswithdrawal of his name resulted, not from any division of feeling ordiminution of sympathy, but solely from Mr. Craik's conviction that thehonour of being used of God as His instrument in forwarding the greatwork of the Scriptural Knowledge Institution belonged solely to GeorgeMuller. 

The trials of faith ceased not although the occasions of praise were somultiplied. On September 4, 1844, day-dawn, but one farthing was left onhand, and hundred and forty mouths were to be fed at breakfast!'

The lack of money and such supplies was, however, only one form of thesetests of faith and incentives to prayer. Indeed he accounted these thelightest of his burdens, for there were other cares and anxieties thatcalled for greater exercise of faith resolutely to cast them on Him who, in exchange for solicitude, gives His own perfect peace. What thesetrials were, any thoughtful mind must at once see who remembers howthese many orphans were needing, not only daily supplies of food andclothing, but education, in mind and in morals; preparation for, andlocation in, suitable homes; careful guards about their health and everypossible precaution and provision to prevent disease; also the characterof all helpers must be carefully investigated before they were admitted, and their conduct carefully watched afterward lest any unworthy orunqualified party should find a place, or be retained, in the conduct ofthe work. 

These and other matters, too many to be individually mentioned, had tobe borne daily to the great Helper, without whose Everlasting Arms theycould not have been carried. And Mr. Muller seeks constantly to impresson all who read his pages or heard his voice, the perfecttrustworthiness of God. For any and all needs of the work help wasalways given, and _it never once came too late. _ However poor, andhowever long the suppliant believer waits on God, he never fails to gethelp, if he trusts the promises and is in the path of duty. Even thedelay in answered prayer serves a purpose. God permits us to call on Himwhile He answers not a word, both to test our faith and importunity, andto encourage others who hear of His dealings with us. 

And so it was that, whether there were on hand much or little, by God'sgrace the founder of these institutions remained untroubled, confidentthat deliverance would surely come in the best way and time, not onlywith reference to temporal wants, but in all things needful. 

During the history of the Institution thus far, enlargement had been itslaw. Mr. Muller's heart grew in capacity for larger service, and hisfaith in capacity for firmer confidence, so that while he was led toattempt greater things for God, he was led also to expect greater thingsfrom God. Those suggestive words of Christ to Nathanael have oftenprompted like larger expectations: "Believest thou? thou shalt seegreater things than these. " (John i. 50. )

In the year 1846, _the wants of the mission field_ took far deeper holdof him than ever before. He had already been giving aid to brethrenabroad, in British Guiana and elsewhere, as well as in fields nearer athome. But he felt a strong yearning to be used of God more largely insending to their fields and supporting in their labours, the chosenservants of the Lord who were working on a scriptural basis and were inneed of help. He had observed that whenever God had put into his heartto devise liberal things, He had put into his hand the means to carryout such liberal purposes; and from this time forth he determined, asfar as God should enable him, to aid brethren of good report, labouringin word and doctrine, throughout the United Kingdom, who were faithfulwitnesses to God and were receiving no regular salary. The specialobject he had in view was to give a helping hand to such as for the sakeof conscience and of Christ had relinquished former stipends or worldlyemoluments. 

Whatever enlargement took place in the work, however, it was no sign of_surplus funds. _ Every department of service or new call of duty hadseparate and prayerful consideration. Advance steps were taken only whenand where and so fast as the Pillar moved, and fresh work was oftenundertaken at a time when there was a lack rather than an abundance ofmoney. 

Some who heard of Mr. Muller's absence in Germany inferred plenty offunds on hand--a conclusion that was neither true nor legitimate. Attimes when poverty was most pressing, additional expenditure was notavoided nor new responsibility evaded if, after much prayer, the Lordseemed plainly leading in that direction. And it was beautiful to seehow He did not permit any existing work to be embarrassed because at Hisbidding new work was Undertaken. 

One great law for all who would be truly led by God's Pillar of cloudand fire, is to take no step at the bidding of self-will or without theclear moving of the heavenly Guide. Though the direction be new and theway seem beset with difficulty, there is never any risk, provided we areonly led of God. Each new advance needs separate and special authorityfrom Him, and yesterday's guidance is not sufficient for to-day. 

It is important also to observe that, if one branch of the work is instraits, it is not necessarily a reason for abandoning another form ofservice. The work of God depends on Him alone. If the whole tree is Hisplanting, we need not cut off one limb to save another. The whole bodyis His, and, if one member is weak, it is not necessary to cut offanother to make it strong, for the strength of the whole body is thedependence of every part. In our many-branching service each must getvitality and vigour from the same source in God. Nevertheless let us notforget that the _stops, _ as well as the _steps, _ of a good man areordered of the Lord. If the work is His work, let Him control it, and, whether we expand or contract, let it be at His bidding, and a matter ofequal satisfaction to His servant. 

CHAPTER XIV

GOD'S BUILDING: THE NEW ORPHAN HOUSES

How complex are the movements of God's providence! Some events arethemselves eventful. Like the wheels in Ezekiel's vision--a wheel in themiddle of a wheel, --they involve other issues within their mysteriousmechanism, and constitute epochs of history. Such an epochal event wasthe building of the first of the New Orphan Houses on Ashley Down. 

After October, 1845, it became clear to Mr. Muller that the Lord wasleading in this direction. Residents on Wilson Street had raisedobjections to the noise made by the children, especially in play hours;the playgrounds were no longer large enough for so many orphans; thedrainage was not adequate, nor was the situation of the rented housesfavourable, for proper sanitary conditions; it was also desirable tosecure ground for cultivation, and thus supply outdoor work for theboys, etc. Such were some of the reasons which seemed to demand thebuilding of a new orphan house; and the conviction steadily gainedground that the highest well-being of all concerned would be largelypromoted if a suitable site could be found on which to erect a buildingadapted to the purpose. 

There were objections to building which were carefully weighed: money inlarge sums would be needed; planning and constructing would severely taxtime and strength; wisdom and oversight would be in demand at everystage of the work; and the question arose whether such permanentstructures befit God's pilgrim people, who have here no continuing cityand believe that the end of all things is at hand. 

Continuance in prayer, however, brought a sense of quiet and restfulconviction that all objections were overbalanced by other and favourableconsiderations. One argument seemed particularly weighty: Should Godprovide large amounts of money for this purpose, it would still furtherillustrate the power of prayer, offered in faith, to command help fromon high. A lot of ground, spacious enough, would, at the outset, costthousands of pounds; but why should this daunt a true child of God whoseFather was infinitely rich? Mr. Muller and his helpers sought day by dayto be guided of God, and, as faith fed on this daily bread of contactwith Him, the assurance grew strong that help would come. Shortly Mr. Muller was as sure of this as though the building already stood beforehis eyes, though for five weeks not one penny had been sent in for thispurpose. Meanwhile there went on that searching scrutiny of his ownheart by which he sought to know whether any hidden motive of a selfishsort was swaying his will; but as strict self-examination brought tolight no conscious purpose but to glorify God, in promoting the good ofthe orphans, and provoking to larger trust in God all who witnessed thework, it was judged to be God's will that he should go forward. 

In November of this year, he was much encouraged by a visit from abelieving brother* who bade him go on in the work, but wisely impressedon him the need of asking for wisdom from above, at every step, seekingGod's help in showing him the plan for the building, that all detailsmight accord with the divine mind. On the thirty-sixth day afterspecific prayer had first been offered about this new house, on December10, 1845, Mr. Muller received _one thousand pounds_ for this purpose, the largest sum yet received _in one donation_ since the work had begun, March 5, 1834. Yet he was as calm and composed as though the gift hadbeen only a shilling; having full faith in God, as both guiding andproviding, he records that he would not have been surprised had theamount been five or ten times greater. 

* Robert C. Chapman, of Barnstaple, yet living--and whom Mr. Mullercherished as his "oldest friend. "

Three days later, a Christian architect in London voluntarily offerednot only to draught the plans, but gratuitously to superintend thebuilding! This offer had been brought about in a manner so strange as tobe naturally regarded as a new sign and proof of God's approval and afresh pledge of His sure help. Mr. Muller's sister-in-law, visiting themetropolis, had met this architect; and, finding him much interested toknow more of the work of which he had read in the narrative, she hadtold him of the purpose to build; whereupon, without either solicitationor expectation on her part, this cheerful offer was made. Not only wasthis architect not urged by her, but he pressed his proposal, himself, urged on by his deep interest in the orphan work. Thus, within fortydays, the first thousand pounds had been given in answer to prayer, anda pious man, as yet unseen and unknown by Mr. Muller, had been led tooffer his services in providing plans for the new building andsuperintending its erection. Surely God was moving before His servant. 

For a man, personally penniless, to attempt to erect such a house, onsuch a scale, without appeal to man and in sole dependence on God was nosmall venture of faith. 

The full risk involved in such an undertaking, and the full force of thetestimony which it has since afforded to a prayer-hearing God, can befelt only as the full weight of the responsibility is appreciated andall the circumstances are duly considered. 

First of all, ground must be bought, and it must comprise six or sevenacres, and the site must be in or near Bristol; for Mr. Muller's generalsphere of work was in the city, the orphans and their helpers should bewithin reasonable reach of their customary meeting-place, and on manyother accounts such nearness to the city was desirable. But such a sitewould cost from two thousand to three thousand pounds. 

Next the building must be constructed, fitted up, and furnished, withaccommodations for three hundred orphans and their overseers, teachers, and various helpers. However plain the building and its furnishings, thetotal cost would reach from three to four times the price of the site. 

Then, the annual cost of keeping such house open and of maintaining sucha large body of inmates would be four or five thousand pounds more. 

Here, then, was a prospective outlay of somewhere between ten thousandand fifteen thousand pounds, for site and building, with a furtherexpense of one third as much more every year. No man so poor as GeorgeMuller, if at the same time sane, would ever have _thought_ of such agigantic scheme, much less have undertaken to work it out, if his faithand hope were not fixed on God. Mr. Muller himself confesses that herelay his whole secret. He was not driven onward by any self-seeking, butdrawn onward by a conviction that he was doing the will of God. WhenConstantine was laying out on a vast scale the new capital on theBosphorus, he met the misgivings of those about him who wondered at hisaudacity, by simply saying, "I am following One who is leading me. "George Muller's scheme was not self-originated. He followed One who wasleading him; and, because confident and conscious of such guidance, hehad only to follow, trust, and wait. 

In proportion as the undertaking was great, he desired God's hand to bevery clearly seen. Hence he forbore even to seem prominent: he issued nocircular, announcing his purpose, and spoke of it only to the few whowere in his councils, and even then only as conversation led in thatdirection. He remembered the promise, "I will guide thee with Mine eye, "and looking up to God, he took no step unless the divine glance or beckmade duty "clear as daylight. " As he saw the matter, his whole businesswas to wait on God in prayer with faith and patience. 

The assurance became doubly sure that _God would build for Himself_ alarge orphan house near Bristol, to show to all, near and far, what ablessed privilege it is to trust in Him. He desired God Himself somanifestly to act as that he should be seen by all men to be nothing butHis instrument, passive in His hands. Meanwhile he went on with hisdaily search into the Word, where he found instruction so rich, andencouragement so timely, that the Scriptures seemed written for hisspecial use--to convey messages to him from above. For example, in theopening of the Book of Ezra, he saw how God, when His time had fullycome for the return of His exiled people to their own land and for therebuilding of His Temple, used Cyrus, an idolatrous king, to issue anedict, and to provide means for carrying out His own unknown purpose. Hesaw also how God stirred up the people to help the returning exiles intheir work; and he said to himself, this same God can and will, in Hisown way, supply the money and all the needed help of man, stirring upthe hearts of His own children to aid as He may please. 

The first donations toward the work themselves embody a suggestivelesson. On December 10th, one thousand pounds had been given in one sum;twenty days later, fifty pounds more; and the next day, three andsixpence, followed, the same evening, by a second gift of a thousandpounds. Shortly after, a little bag, made of foreign seeds, and a flowerwrought of shells, were sent to be sold for the fund; and, in connectionwith these last gifts, of very little inherent value, a promise wasquoted, which had been prominently before the giver's mind, and whichbrought more encouragement to Mr. Muller than any mere sum of money:

 "Who art thou, O great mountain? Before Zerubbabel, thou shalt become a plain!" (Zech. Iv. 7. )

Gifts, however large, were never estimated by intrinsic worth, but astokens of God's working in the minds of His people, and of His graciousworking with and through His servant; and, for this reason, a thousandpounds caused no more sincere praise to God and no more excitement ofmind than the fourpence given subsequently by a poor orphan. 

Specially asking the Lord to go before him, Mr. Muller now began to seeka suitable _site. _ About four weeks passed in seemingly fruitlesssearch, when he was strongly impressed that very soon the Lord wouldgive the ground, and he so told his helpers on the evening of Saturday, January 31, 1846. Within two days, his mind was drawn to _Ashley Down, _where he found lots singularly suited for his needs. Shortly after, hecalled twice on the owner, once at his house and again at his office;but on both occasions failing to find him, he only left a message. Hejudged that God's hand was to be seen _even in his not finding the manhe sought, _ and that, having twice failed the same day, he was not topush the matter as though self-willed, but patiently wait till themorrow. When he did find the owner, his patience was unexpectedlyrewarded. He confessed that he had spent two wakeful hours in bed, thinking about his land, and about what reply he should make to Mr. Muller's inquiry as to its sale for an orphan house; and that he haddetermined, if it were applied for, to ask but one hundred and twentypounds an acre, instead of two hundred, his previous price. 

The bargain was promptly completed; and thus the Lord's servant, by notbeing in a hurry, saved, in the purchase of the site of seven acres, five hundred and sixty pounds! Mr. Muller had asked the Lord to gobefore him, and He had done so in a sense he had not thought of, firstspeaking about the matter to the owner, holding his eyes waking till Hehad made clear to him, as His servant and steward, what He would havehim do in the sale of that property. *

* Appendix G. 

Six days after, came the formal offer from the London architect of hisservices in surveying, in draughting plans, elevations, sections, andspecifications, and in overseeing the work of construction; and a weeklater he came to Bristol, saw the site, and pronounced it in allrespects well fitted for its purpose. 

Up to June 4, 1846, the total sum in hand for the building was a littlemore than twenty-seven hundred pounds, a small part only of the sumneedful; but Mr. Muller felt no doubt that in God's own time all thatwas required would be given. Two hundred and twelve days he had beenwaiting on God for the way to be opened for building, and he resolved towait still further until the _whole sum_ was in hand, using for thepurpose only such gifts as were specified or left free for that end. Healso wisely decided that others must henceforth share the burden, andthat he would look out ten brethren of honest report, full of the HolyGhost and of wisdom, to act as trustees to hold and administer thisproperty in God's name. He felt that, as this work was now so enlarging, and the foundations of a permanent Institution were to be laid, theChristian public, who would aid in its erection and support, would beentitled to a representation in its conduct. At such a point as thismany others have made a serious mistake, forfeiting confidence byadministering public benefactions in a private manner and an autocraticspirit--their own head being the office, and their own pocket thetreasury, of a public and benevolent institution. 

Satan again acted as a hinderer. After the ground for the new orphanhouse had been found, bought and paid for, unforeseen obstaclesprevented prompt possession; but Mr. Muller's peace was not disturbed, knowing even hindrances to be under God's control. If the Lord shouldallow one piece of land to be taken from him, it would only be becauseHe was about to give him one still better; and so the delay only provedhis faith and perfected his patience. 

On July 6th, two thousand pounds were given--twice as large a gift ashad yet come in one donation; and, on January 25, 1847, another likeoffering, so that, on July 5th following, the work of building began. Six months later, after four hundred days of waiting upon God for thisnew orphan house, nine thousand pounds had been given in answer tobelieving prayer. 

As the new building approached completion, with its three hundred largewindows, and requiring full preparation for the accommodation of aboutthree hundred and thirty inmates, although above eleven thousand poundshad been provided, several thousand more were necessary. But Mr. Mullerwas not only helped, but far beyond his largest expectations. Up to May26, 1848, these latter needs existed, and, had but _one_ seriousdifficulty remained unremoved, the result must have been failure. Butall the necessary money was obtained, and even more, and all the helperswere provided for the oversight of the orphans. On June 18, 1849, morethan twelve years after the beginning of the work, the orphans began tobe transferred from the four rented houses on Wilson Street to the neworphan house on Ashley Down. Five weeks passed before fresh applicantswere received, that everything about the new institution might first bebrought into complete order by some experience in its conduct. By May26, 1850, however, there were in the house two hundred and seventy-fivechildren, and the whole number of inmates was three hundred and eight. 

The name--"The New Orphan _House"_ rather than _"Asylum"_--was chosen todistinguish it from another institution, near by; and particularly wasit requested that it might never be known as _"Mr. Muller's_ OrphanHouse, " lest undue prominence be given to one who had been merely God'sinstrument in its erection. He esteemed it a sin to appropriate evenindirectly, or allow others to attribute to him, any part of the glorywhich belonged solely to Him who had led in the work, given faith andmeans for it, and helped in it from first to last. The property wasplaced in the hands of eleven trustees, chosen by Mr. Muller, and thedeeds were enrolled in chancery. Arrangements were made that the houseshould be open to visitors only on Wednesday afternoons, as about onehour and a half were necessary to see the whole building. 

Scarcely were the orphans thus housed on Ashley Down, before Mr. Muller's heart felt enlarged desire that one thousand, instead of threehundred, might enjoy such privileges of temporal provision and spiritualinstruction; and, before the new year, 1851, had dawned, this yearninghad matured into a purpose. With his uniform carefulness andprayerfulness, he sought to be assured that he was not followingself-will, but the will of God; and again in the scales of a piousjudgment the reasons for and against were conscientiously weighed. Wouldhe be going 'beyond his measure, ' spiritually, or naturally? Was not thework, with its vast correspondence and responsibility, alreadysufficiently great? Would not a new orphan house for three hundredorphans cost another fifteen thousand pounds, or, if built for sevenhundred, with the necessary ground, thirty-five thousand? And, even whenbuilt and fitted and filled, would there not be the providing for dailywants, which is a perpetual care, and cannot be paid for at once like asite and a building? It would demand eight thousand pounds annual outlayto provide for another seven hundred little ones. To all objections theone all-sufficient answer was the all-sufficient God; and, because Mr. Muller's eye was on His power, wisdom, and riches, his own weakness, folly, and poverty were forgotten. Another objection was suggested: Whatif he should succeed in thus housing and feeding a thousand poor waifs, what would become of the institution _after his death?_ The reply ismemorable: "My business is, with all my might, to _serve my owngeneration by the will of God:_ in so doing I shall best serve the nextgeneration, should the Lord Jesus tarry. " Were such objection valid, itwere as valid against beginning any work likely to outlive the worker. And Mr. Muller remembered how Francke at Halle had to meet the sameobjection when, now over two hundred years ago, he founded the largestcharitable establishment which, up to 1851, existed in the world. Butwhen, after about thirty years of personal superintendence, Francke wastaken away, his son-in-law, as we have seen, became the director. Thatfellow countryman who had spoken to Mr. Muller's soul in 1826, thustwenty-five years later encouraged him to go forward, to do his own dutyand leave the future to the Eternal God. 

Several reasons are recorded by Mr. Muller as specially influencingstill further advance: the many applications that could not, for want ofroom, be accepted; the low moral state of the poorhouses to which thesechildren of poverty were liable to be sent; the large number ofdistressing cases of orphanhood, known to be deserving of help; theprevious experiences of the Lord's gracious leading and of the workitself; his calmness in view of the proposed expansion; and thespiritual blessing possible to a larger number of homeless children. Butone reason overtopped all others: an enlarged service to man, attemptedand achieved solely in dependence upon God, would afford acorrespondingly weightier witness to the Hearer of prayer. Thesereasons, here recorded, will need no repetition in connection withsubsequent expansions of the work, for, at every new stage of advance, they were what influenced this servant of God. 

On January 4, 1851, another offering was received, of three thousandpounds--the largest single donation up to that date--which, being leftentirely to his own disposal, encouraged him to go forward. 

Again, he kept his own counsel. Up to January 25th, he had notmentioned, even to his own wife, his thought of a further forwardmovement, feeling that, to avoid all mistakes, he must first of all getclear light from God, and not darken it by misleading human counsel. Notuntil the Twelfth Report of the Scriptural Knowledge Institution wasissued, was the public apprised of his purpose, with God's help toprovide for seven hundred more needy orphans. 

Up to October 2, 1851, only about eleven hundred pounds had been givendirectly toward the second proposed orphan house, and, up to May 26thfollowing, a total of some thirty-five hundred pounds. But George Mullerremembered one who, "after he had patiently endured, obtained thepromise. " He had waited over two years before all means needful for thefirst house had been supplied, and could wait still longer, if so Godwilled it, for the answers to present prayers for means to build asecond. 

After waiting upwards of nineteen months for the building fund for thesecond house, and receiving, almost daily, something in answer toprayer, on January 4, 1853, he had intimation that there were about tobe paid him, as _the joint donation of several Christians, eighty-onehundred pounds, _ of which he appropriated six thousand for the buildingfund. Again he was not surprised nor excited, though exceeding joyfuland triumphant in God. Just two years previous, when recording thelargest donation yet received, --three thousand pounds, --he had recordedalso his expectation of still greater things; and now a donation betweentwo and three times as large was about to come into his hands. It wasnot the amount of money, however, that gave him his overflowing delight, but the fact that not in vain had he made his boast in God. 

As now some four hundred and eighty-three orphans were waiting foradmission, he was moved to pray that soon the way might be opened forthe new building to be begun. James i. 4 was deeply impressed upon himas the injunction now to be kept before him: "But let patience have herperfect work, that ye may be perfect, and entire, wanting nothing. "

On May 26, 1853, the total sum available for the new building was abouttwelve thousand five hundred pounds, and over five hundred orphans hadapplied. Twice this sum would be needed, however, before the new housecould be begun without risk of debt. 

On January 8, 1855, several Christian friends united in the promise thatfifty-seven hundred pounds should be paid to him for the work of God, and of this, thirty-four hundred was by him set apart for the buildingfund. As there were now between seven hundred and eight hundredapplicants, it seemed of God that, at least, a site should be securedfor another new orphan house; and a few weeks later Mr. Muller appliedfor the purchase of two fields adjoining the site of the first house. Asthey could not, however, be sold at that time, the only resource was tobelieve that the Lord had other purposes, or would give better groundthan that on which His servant had set his mind. 

Further thought and prayer suggested to him that two houses could bebuilt instead of one, and located on each side of the existing building, upon the ground already owned. Accordingly it was determined to begin, on the south side, the erection of a house to accommodate four hundredorphans, there being money in the bank, or soon to be available, sufficient to build, fit up, and furnish it. 

On May 26, 1856, nearly thirty thousand pounds were in hand for the newOrphan House No. 2; and on November 12, 1857, this house was opened forfour hundred additional orphans, and there was a balance of nearlytwenty-three hundred pounds. The God who provided the building furnishedthe helpers, without either difficulty or advertising. 

With the beginning of the new year, Mr. Muller began to lay aside sixhundred pounds as the first of the appropriations for the _third_ orphanhouse, and the steps which led to the accomplishment of this work, also, were identical with those taken hitherto. A purchase was made ofadditional ground, adjoining the two buildings; and, as there were somany applicants and the cost of providing for a larger number would bebut little more, it was determined to build so as to receive fourhundred and fifty instead of three hundred, rejoicing that, in everyenlargement of the work, it would be more apparent how much one poorman, simply trusting in God, can bring about by prayer; and that thusother children of God might be led to carry on the work of God independence solely on Him, and generally to trust Him more in allcircumstances and positions. 

Orphan House No. 3 was opened March 12, 1862, and with over ten thousandpounds in hand for current expenses. All the helpers needed had not thenbeen supplied, but this delay was only a new incentive to believingprayer: and, instead of _once, thrice, _ a day, God was besought toprovide suitable persons. One after another was thus added, and in nocase too late, so that the reception of children was not hindered norwas the work embarrassed. 

Still further enlargement seemed needful, for the same reasons aspreviously. There was an increasing demand for accommodation of newapplicants, and past experience of God's wondrous dealings urged himboth to attempt and to expect greater things. Orphan Houses Nos. 4 and 5began to loom up above his horizon of faith. By May 26, 1862, he hadover sixty-six hundred pounds to apply on their erection. In November, 1864, a large donation of five thousand pounds was received from a donorwho would let neither his name nor residence be known, and by this timeabout twenty-seven thousand pounds had thus accumulated toward the fiftythousand required. As more than half the requisite sum was thus in hand, the purchase of a site might safely be made and the foundations for thebuildings be laid. Mr. Muller eyes had, for years, been upon landadjoining the three houses already built, separated from them only bythe turnpike road. He called to see the agent, and found that theproperty was subject to a lease that had yet two years to run. Thisobstacle only incited to new prayer, but difficulties seemed toincrease: the price asked was too high, and the Bristol WaterworksCompany was negotiating for this same piece of land for reservoirpurposes. Nevertheless God successively removed all hindrances, so thatthe ground was bought and conveyed to the trustees in March, 1865; and, after the purchase-money was paid, about twenty-five thousand pounds yetremained for the structures. Both the cost and the inconvenience ofbuilding would be greatly lessened by erecting both houses at the sametime; and God was therefore asked for ample means speedily to completethe whole work. 

In May, 1866, over thirty-four thousand pounds being at Mr. Muller'sdisposal, No. 4 was commenced; and in January following, No. 5 also. Upto the end of March, 1867, over fifty thousand pounds had been supplied, leaving but six thousand more needful to fit and furnish the twobuildings for occupancy. By the opening of February, 1868. Fifty-eightthousand pounds in all had been donated; so that, on November 5, 1868, new Orphan House No. 4, and on January 6, 1870, No. 5, were thrown open, a balance of several thousand pounds remaining for general purposes. Thus, early in 1870, the orphan work had reached its complete outfit, infive large buildings on Ashley Down with accommodations for two thousandorphans and for all needed teachers and assistants. 

Thus have been gathered, into one chapter, the facts about the erectionof this great monument to a prayer-hearing God on Ashley Down, thoughthe work of building covered so many years. Between the first decisionto build, in 1845, and the opening of the third house, in 1862, nearlyseventeen years had elapsed, and before No. 5 was opened, in 1870, twenty-five years. The work was one in its plan and purpose. At each newstage it supplies only a wider application and illustration of the samelaws of life and principles of conduct, as, from the outset of the workin Bristol, had with growing power controlled George Muller. His onesupreme aim was the glory of God; his one sole resort, believing prayer;his one trusted oracle, the inspired Word; and his one divine Teacher, the Holy Spirit. One step taken in faith and prayer had prepared foranother; one act of trust had made him bolder to venture upon another, implying a greater apparent risk and therefore demanding more implicittrust. But answered prayer was rewarded faith, and every new risk onlyshowed that there was no risk in confidently leaning upon the truth andfaithfulness of God. 

One cannot but be impressed, in visiting the orphan houses, with severalprominent features, and first of all their magnitude. They are veryspacious, with about seventeen hundred large windows, and accommodationsfor over two thousand inmates. They are also very substantial, beingbuilt of stone and made to last. They are scrupulously plain; utilityrather than beauty seems conspicuously stamped upon them, within andwithout. Economy has been manifestly a ruling law in their construction;the furniture is equally unpretentious and unostentatious; and, as togarniture, there is absolutely none. To some few, they are almost toodestitute of embellishment, and Mr. Muller has been blamed for notintroducing some aesthetic features which might relieve this baldutilitarianism and serve to educate the taste of these orphans. 

To all such criticisms, there are two or three adequate answers. First, Mr. Muller subordinated everything to his one great purpose, thedemonstration of the fact that the Living God is the Hearer of prayer. Second, he felt himself to be the steward of God's property, and hehesitated to spend one penny on what was not necessary to the frugalcarrying on of the work of God. He felt that all that could be sparedwithout injury to health, a proper mental training, and a thoroughscriptural and spiritual education, should be reserved for the relief ofthe necessities of the poor and destitute elsewhere. And again, he feltthat, as these orphans were likely to be put at service in plain homes, and compelled to live frugally, any surroundings which would accustomthem to indulge refined tastes, might by contrast make them discontentedwith their future lot. And so he studied to promote simply their healthand comfort, and to school them to contentment when the necessities oflife were supplied. 

But, more than this, a moment's serious thought will show that, had hesurrounded them with those elegancies which elaborate architecture andthe other fine arts furnish, he might have been even more severelycriticised. He would have been spending the gifts of the poor who oftensorely denied themselves for the sake of these orphans, to purchaseembellishments or secure decorations which, if they had adorned thehumble homes of thousands of donors, would have made their giftsimpossible. When we remember how many offerings, numbering tens ofthousands, were, like the widow's mites, very small in themselves, yet, relatively to ability, very large, it will be seen how incongruous itwould have been to use the gifts, saved only by limiting even the wantsof the givers, to buy for the orphans what the donors could not andwould not afford for themselves. 

Cleanness, neatness, method, and order, however, everywhere reign, andhonest labour has always had, at the orphan houses, a certain dignity. The tracts of land, adjoining the buildings, are set apart asvegetable-gardens, where wholesome exercise is provided for the orphanboys, and, at the same time, work that helps to provide daily food, andthus train them in part to self-support. 

Throughout these houses studious care is exhibited, as to methodicalarrangement. Each child has a square and numbered compartment forclothes, six orphans being told off, at a time, in each section, to takecharge. The boys have each three suits, and the girls, five dresseseach, the girls being taught to make and mend their own garments. In thenursery, the infant children have books and playthings to occupy andamuse them, and are the objects of tender maternal care. Severalchildren are often admitted to the orphanage from one family, in orderto avoid needless breaking of household ties by separation. The averageterm of residence is about ten years, though some orphans have beenthere for seventeen. 

The daily life is laid out with regularity and goes on like clockwork inpunctuality. The children rise at six and are expected to be ready atseven, the girls for knitting and the boys for reading, until eighto'clock, when breakfast is served. Half an hour later there is a briefmorning service, and the school begins at ten. Half an hour ofrecreation on the playground prepares for the one-o'clock dinner, andschool is resumed, until four; then comes an hour and a half of play oroutdoor exercise, a half-hour service preceding the six-o'clock meal. Then the girls ply the needle, and the boys are in school, untilbedtime, the younger children going to rest at eight, and the older, atnine. The food is simple, ample, and nutritious, consisting of bread, oatmeal, milk, soups, meat, rice, and vegetables. Everything is adjustedto one ultimate end; to use Mr. Muller's own words: "We aim at this:that, if any of them do not turn out well, temporally or spiritually, and do not become useful members of society, it shall not at least be_our_ fault. " The most thorough and careful examination of the wholemethods of the institution will only satisfy the visitor that it willnot be the fault of those who superintend this work, if the orphans arenot well fitted, body and soul, for the work of life, and are notprepared for a blessed immortality. 

CHAPTER XV

THE MANIFOLD GRACE OF GOD

SOME one has quaintly said, in commenting upon the Twenty-third Psalm, that "the coach in which the Lord's saints ride has not only a driver, but two footmen"--_"goodness and mercy shall follow me. "_

Surely these two footmen of the Lord, in their celestial livery ofgrace, followed George Muller all the days of his life. Wonderful as isthe story of the building of those five orphan houses on Ashley Down, many other events and experiences no less showed the goodness and mercyof God, and must not be unrecorded in these pages, if we are to trace, however imperfectly, His gracious dealings; and having, by onecomprehensive view, taken in the story of the orphan homes, we mayretrace our steps to the year when the first of these houses wasplanned, and, following another path, look at Mr. Muller's personal anddomestic life. 

He himself loved to trace the Lord's goodness and mercy, and he sawabundant proofs that they had followed him. A few instances may begiven, from different departments of experience, as representativeexamples. 

The Lord's tender care was manifest as to his beloved daughter Lydia. Itbecame clear in the year 1843, that, both for the relief of the motherand the profit of the daughter, it would be better that Lydia should betaught elsewhere than at home; and in answer to prayer, her father wasdivinely directed to a Christian sister, whose special gifts in the wayof instructing and training children were manifestly from the Spirit, who divides unto all believers severally as He will. She seemed to bemarked of God, as the woman to whom was to be intrusted the responsibletask of superintending the education of Lydia. Mr. Muller both expectedand desired to pay for such training, and asked for the account, whichin the first instance he paid, but the exact sum was returned to himanonymously; and, for the six remaining years of his daughter's stay, hecould get no further bills for her schooling. Thus God provided for theboard and education of this only child, not only without cost to herparents, but to their intense satisfaction as being under the true"nurture and admonition of the Lord;" for while at this school, inApril, 1846, Lydia found peace in believing, and began that beautifullife in the Lord Jesus Christ, that, for forty-four years afterward, sosingularly exhibited His image. 

Many Christian parents have made the fatal mistake of intrusting theirchildren's education to those whose gifts were wholly intellectual andnot spiritual, and who have misled the young pupils entrusted to theircare, into an irreligious or infidel life, or, at best, a career of mereintellectualism and worldly ambition. In not a few instances, all theinfluences of a pious home have been counteracted by the atmosphere of aschool which, if not godless, has been without that fragrance ofspiritual devoutness and consecration which is indispensable to the truetraining of impressible children during the plastic years when characteris forming for eternity!

Goodness and mercy followed Mr. And Mrs. Muller conspicuously in theirsojourn in Germany in 1845, which covered about three months, from July19th to October 11th. 

God plainly led to Stuttgart, where brethren had fallen into grievouserrors and needed again a helping hand. When the strong impression laidhold of Mr. Muller, more than two months before his departure for theContinent, that he was to return there for a season, he began definitelyto pray for means to go with, on May 3rd, and, within a _quarter hour_after, five hundred pounds were received, the donor specifying that themoney was given for all expenses needful, "preparatory to, and attendantupon" this proposed journey. The same goodness and mercy followed allhis steps while abroad. Provision was made, in God's own strange way, for suitable lodgings in Stuttgart, at a time when the city wasexceptionally crowded, a wealthy retired surgeon, who had never beforerented apartments, being led to offer them. All Mr. Muller's labourswere attended with blessing: during part of the time he held as many aseight meetings a week; and he was enabled to publish eleven tracts inGerman, and judiciously to scatter over two hundred and twenty thousandof them, as well as nearly four thousand of his Narrative, and yet evadeinterference from the police. 

One experience of this sojourn abroad should have special mention forthe lesson it suggests, both in charity for others' views and lovingadaptation to circumstances. A providential opening occurred to addressmeetings of about one hundred and fifty members of the state church. Inhis view the character of such assemblies was not wholly conformed tothe Scripture pattern, and hence did not altogether meet his approval;but such opportunity was afforded to bear testimony for the truth'ssake, and to exhibit Christian unity upon essentials, for love's sake, that he judged it of the Lord that he should enter this open door. Thosewho knew Mr. Muller but little, but knew his positive convictions anduncompromising loyalty to them, might suspect that he would have littleforbearance with even minor errors, and would not bend himself from hisstern attitude of inflexibility to accommodate himself to those who wereensnared by them. But those who knew him better, saw that he held fastthe form of sound words with faith and love which are in Christ Jesus. Like Paul, ever ready to be made all things to all men that by all meanshe might save some, in his whole character and conduct nothing shonemore radiantly beautiful, than Love. He felt that he who would lift upothers must bow himself to lay hold on them; that to help brethren wemust bear with them, not insisting upon matters of minor importance asthough they were essential and fundamental. Hence his course, instead ofbeing needlessly repellant, was tenderly conciliatory; and it was aconspicuous sign of grace that, while holding his own views of truth andduty so positively and tenaciously, the intolerance of bigotry was sodisplaced by the forbearance of charity that, when the Lord so led andcircumstances so required, he could conform for a time to customs whosepropriety he doubted, without abating either the earnestness of hisconviction or the integrity of his testimony. 

God's goodness and mercy were seen in the fact that, whenever moreliberal things were devised for Him, He responded in providing liberallymeans to carry out such desires. This was abundantly illustrated notonly in the orphan work, but in the history of the Scriptural KnowledgeInstitution; when, for years together, the various branches of this workgrew so rapidly, until the point of full development was reached. Thetime indeed came when, in some departments, it pleased God thatcontraction should succeed expansion, but even here goodness ruled, forit was afterward seen that it was because _other brethren_ had been ledto take up such branches of the Lord's work, in all of whichdevelopments Mr. Muller as truly rejoiced as though it had been his workalone that was honoured of God. 

The aiding of brethren in the mission fields grew more and more dear tohis heart, and the means to indulge his unselfish desires were somultiplied that, in 1846, he found, on reviewing the history of theLord's dealings, that he had been enabled to expend about _seven times_as much of late years as previously. It may here be added, again by wayof anticipation, that when, nineteen years later, in 1865, he sat downto apportion to such labourers in the Lord as he was wont to assist, thesums he felt it desirable to send to each, he found before him the namesof _one hundred and twenty-two_ such! Goodness and mercy indeed! Herewas but one branch of his work, and yet to what proportions andfruitfulness it had grown! He needed four hundred and sixty-six poundsto send them to fill out his appropriations, and he lacked ninety-two ofthis amount. He carried the lack to the Lord, and _that evening_received five pounds, and the _next morning_ a hundred more, and afurther "birthday memorial" of fifty, so that he had in all thirty-sevenmore than he had asked. 

What goodness and mercy followed him in the strength he ever had to bearthe heavy loads of care incident to his work! The Lord's coach bore himand his burdens together. Day by day his gracious Master preserved hispeace unbroken, though disease found its way into this large family, though fit homes and work must be found for outgoing orphans, and fitcare and training for incoming orphans; though crises were constantlyarising and new needs constantly recurring, grave matters daily demandedprayer and watching, and perpetual diligence and vigilance were needful;for the Lord was his Helper, and carried all his loads. 

During the winter of 1846-7 there was a peculiar season of dearth. WouldGod's goodness and mercy fail? There were those who looked on, more thanhalf incredulous, saying to themselves if not to others, "I wonder howit is now with Mr. Muller and his orphans! If he is able to provide forthem now as he has been, we will say nothing. " But all through this timeof widespread want his witness was, "We lack nothing: God helps us. "Faith led when the way was too dark for sight; in fact the darker theroad the more was the Hand felt that leads the blind by a way they knownot. _They went through that winter as easily as through any other fromthe beginning of the work!_

Was it no sign that God's 'footmen' followed George Muller that the worknever ceased to be both a work of faith and of prayer? that nodifficulties or discouragements, no successes or triumphs, ever causedfor an hour a departure from the sublime essential principles on whichthe work was based, or a diversion from the purpose for which it hadbeen built up?

We have heard it said of a brother, much honoured of God in beginning awork of faith, that, when it had grown to greater proportions, he seemedto change its base to that of a business scheme. How it glorifies Godthat the holy enterprise, planted in Bristol in 1834, has known no suchalteration in its essential features during all these years! Though thework grew, and its needs with it, until the expenses were twofold, threefold, fourfold, and, at last, seventyfold what they were when thatfirst Orphan House was opened in Wilson Street, there has been no_change of base, _ never any looking to man for patronage or support, never any dependence upon a regular income or fixed endowment. God hasbeen, all through these years, as at first, the sole Patron andDependence. The Scriptural Knowledge Institution has not been wrecked onthe rocks of financial failure, nor has it even drifted away from itsoriginal moorings in the safe anchorage-ground of the Promises ofJehovah. 

Was it not goodness and mercy that kept George Muller ever grateful aswell as faithful! He did not more constantly feel his need of faith andprayer than his duty and privilege of abounding joy and praise. Somemight think that, after such experiences of answered prayer, one wouldbe less and less moved by them, as the novelty was lost in theuniformity of such interpositions. But no. When, in June, 1853, at atime of sore need, the Lord sent, in one sum, three hundred pounds, hecould scarcely contain his triumphant joy in God. He walked up and downhis room for a long time, his heart overflowing and his eyes too, hismouth filled with laughter and his voice with song, while he gavehimself afresh to the faithful Master he served. God's blessings were tohim always new and fresh. Answered prayers never lost the charm ofnovelty; like flowers plucked fresh every hour from the gardens of God, they never got stale, losing none of their beauty or celestialfragrance. 

And what goodness and mercy was it that never suffered prayerfulness andpatience to relax their hold, either when answers seemed to come fastand thick like snow-flakes, or when the heavens seemed locked up andfaith had to wait patiently and long! Every day brought new demands forcontinuance in prayer. In fact, as Mr. Muller testifies, the onlydifference between latter and former days was that the difficulties weregreater in proportion as the work was larger. But he adds that this wasto be expected, for the Lord gives faith for the very purpose of tryingit for the glory of His own name and the good of him who has the faith, and it is by these very trials that trust learns the secret of itstriumphs. 

Goodness and mercy not only guided but also _guarded_ this servant ofGod. God's footmen bore a protecting shield which was always over him. Amid thousands of unseen perils, occasionally some danger was known, though generally after it was passed. While at Keswick labouring in1847, for example, a man, taken deranged while lodging in the samehouse, shot himself. It afterward transpired that he had an impressionthat Mr. Muller had designs on his life, and had he met Mr. Mullerduring this insane attack he would probably have shot him with theloaded pistol he carried about on his person. 

The pathway of this man of God sometimes led through deep waters ofaffliction, but goodness and mercy still followed, and held him up. Inthe autumn of 1852, his beloved brother-in-law, Mr. A. N. Groves, cameback from the East Indies, very ill; and in May of the next year, afterblessed witness for God, he fell asleep at Mr. Muller's house. To himMr. Muller owed much through grace at the outset of his labours in 1829. By his example his faith had been stimulated and helped when, with novisible support or connection with any missionary society, Mr. Groveshad gone to Baghdad with wife and children, for the sake of mission workin this far-off field, resigning a lucrative practice of about fifteenhundred pounds a year. The tie between these men was very close andtender and the loss of this brother-in-law gave keen sorrow. 

In July following, Mr. And Mrs. Muller went through a yet severer trial. Lydia, the beloved daughter and only child, --born in 1832 and new-bornin 1846, and at this time twenty years old and a treasure withoutprice, --was taken ill in the latter part of June, and the ailmentdeveloped into a malignant typhoid which, two weeks later, brought herto the gates of death. These parents had to face the prospect of beingleft childless. But faith triumphed and prayer prevailed. Their darlingLydia was spared to be, for many years to come, a blessing beyond words, not only to them and to her future husband, but to many others in awider circle of influence. Mr. Muller found, in this trial, a specialproof of God's goodness and mercy, which he gratefully records, in thegrowth in grace, evidenced in his entire and joyful acquiescence in theFather's will, when, with such a loss apparently before him, hisconfidence was undisturbed that all things would work together for good. He could not but contrast with this experience of serenity, that brokenpeace and complaining spirit with which he had met a like trial inAugust, 1831, twenty-one years before. How, like a magnet among steelfilings, the thankful heart finds the mercies and picks them out of theblack dust of sorrow and suffering!

The second volume of Mr. Muller's Narrative closes with a paragraph inwhich he formally disclaims as impudent presumption and pretension allhigh rank as a miracle-worker, and records his regret that any work, based on scriptural promises and built on the simple lines of faith andprayer, should be accounted either phenomenal or fanatical. 

The common ways of accounting for its success would be absurdlyridiculous and amusing were they not so sadly unbelieving. Those whoknew little or nothing, either of the exercise of faith or theexperience of God's faithfulness, resorted to the most God-dishonouringexplanations of the work. Some said: "Mr. Muller is a foreigner; hismethods are so novel as to attract attention. " Others thought that the"Annual Reports brought in the money, " or suggested that he had "a_secret treasure. "_ His quiet reply was, that his being a foreignerwould be more likely to repel than to attract confidence; that thenovelty would scarcely avail him after more than a score of years; thatother institutions which issued reports did not always escape want anddebt; but, as to the secret treasure to which he was supposed to haveaccess, he felt constrained to confess that there was _more in thatsupposition than the objectors were aware of. _ He had indeed a Treasury, inexhaustible--in the promises of a God unchangeably faithful--fromwhich he admits that he had already in 1856 drawn for twenty-two years, and in all over one hundred and thirteen thousand pounds. As to theReports, it may be worth while to notice that he never but once in hislife advertised the public of any need, and that was the _need of moreorphans_--more to care for in the name of the Lord--a single andsingular ease of advertising, by which he sought not to increase his_income, _ but his _expenditure_--not asking the public to aid him insupporting the needy, but to increase the occasion of his outlay!

So far was he from depending upon any such sources of supply as theunbelieving world might think, that it was in the drying up of all suchchannels that he found the opportunity of his faith and of God's power. The visible treasure was often so small that it was reduced to nothing, but the invisible Treasure was God's riches in glory, and could be drawnfrom without limit. This it was to which he looked alone, and in whichhe felt that he had a river of supply that can never run dry. *

* Appendix H. 

The orphan work had, to Mr. Muller, many charms which grew on him as heentered more fully into it. While his main hope was to be the means ofspiritual health to these children, he had the joy of seeing how Godused these homes for the promotion of their physical welfare also, and, in cases not a few, for the entire renovation of their weak and diseasedbodies. It must be remembered that most of them owed their orphancondition to that great destroyer, Consumption. Children were oftenbrought to the orphan houses thoroughly permeated by the poison of badblood, with diseased tendencies, and sometimes emaciated andhalf-starved, having had neither proper food nor medical care. 

For example, in the spring of 1855, four children from five to nineyears old, and of one family, were admitted to the orphanage, all in adeplorable state from lack of both nursing and nutrition. It was aserious question whether they should be admitted at all, as such casestended to turn the institution into a hospital, and absorb undue careand time. But to dismiss them seemed almost inhuman, certainly_inhumane. _ So, trusting in God, they were taken in and cared for withparental love. A few weeks later these children were physicallyunrecognizable, so rapid had been the improvement in health, andprobably there were with God's blessing four graves less to be dug. 

The trials incident to the moral and spiritual condition of the orphanswere even greater, however, than those caused by ill health andweakness. When children proved incorrigibly bad, they were expelled, lest they should corrupt others, for the institution was not a_reformatory, _ as it was not a _hospital. _ In 1849, a boy, of less thaneight years, had to be sent away as a confirmed liar and thief, havingtwice run off with the belongings of other children and gloried in hisjuvenile crimes. Yet the forbearance exercised even in his case wasmarvelously godlike, for, during over five years, he had been thesubject of private admonitions and prayers and all other methods ofreclamation; and, when expulsion became the last resort, he was solemnlyand with prayer, before all the others, sent away from the orphan house, that if possible such a course might prove a double blessing, a remedyto him and a warning to others; and even then this young practisedsinner was followed, in his expulsion, by loving supplication. 

Towards the end of November, 1857, it was found that a serious leak inthe boiler of the heating apparatus of house No. 1 would make repairs atonce necessary, and as the boilers were encased in bricks and a newboiler might be required, such repairs must consume time. Meanwhile howcould three hundred children, some of them very young and tender, bekept warm? Even if gas-stoves could be temporarily set up, chimneyswould be needful to carry off the impure air; and no way of heating wasavailable during repairs, even if a hundred pounds were expended toprevent risk of cold. Again Mr. Muller turned to the Living God, and, trusting in Him, decided to have the repairs begun. A day or so beforethe fires had to be put out, a bleak north wind set in. The work couldno longer be delayed; yet weather, prematurely cold for the season, threatened these hundreds of children with hurtful exposure. The Lordwas boldly appealed to. "Lord, these are _Thy_ orphans: be pleased tochange this north wind into a south wind, and give the workmen a mind towork that the job may be speedily done. "

The evening before the repairs actually began, the cold blast was stillblowing; but _on that day a south wind blew, and the weather was so mildthat no fire was needful!_ Not only so, but, as Mr. Muller went into thecellar with the overseer of the work, to see whether the repairs couldin no way be expedited, he heard him say, in the hearing of the men, "they will work late this evening, and come very early again to-morrow. "_"We would rather, sir, "_ was the reply, _"work all night. "_ And so, within about thirty hours, the fire was again burning to heat the waterin the boiler; and, until the apparatus was again in order, thatmerciful soft south wind had continued to blow. Goodness and mercy werefollowing the Lord's humble servant, made the more conspicuous by thecrises of special trial and trouble. 

Every new exigency provoked new prayer and evoked new faith. When, in1862, several boys were ready to be apprenticed, and there were noapplications such as were desired, prayer was the one resort, asadvertising would tend to bring applications from masters who soughtapprentices for the sake of the premium. But every one of the eighteenboys was properly bound over to a Christian master, whose business wassuitable and who would receive the lad into his own family. 

About the same time one of the drains was obstructed which runs abouteleven feet underground. When three holes had been dug and as manyplaces in the drain tapped in vain, prayer was offered that in thefourth case the workmen might be guided to the very spot where thestoppage existed--and the request was literally answered. 

Three instances of marked deliverance, in answer to prayer, arespecially recorded for the year between May 26, 1864, and the same datein 1865, which should not be passed by without at least a mention. 

First, in the great drought of the summer of 1864, when the fifteenlarge cisterns in the three orphan houses were empty, and the nine deepwells, and even the good spring which had never before failed, werealmost all dry. Two or three thousand gallons of water were dailyrequired, and daily prayer was made to the God of the rain. See how Godprovided, while pleased to withhold the supply from above! A farmer, near by, supplied, from his larger wells, about half the water needful, the rest being furnished by the half-exhausted wells on Ashley Down;and, when he could no longer spare water, without a day's interval, another farmer offered a supply from a brook which ran through hisfields, and thus there was abundance until the rains replenishedcisterns and wells. *

* About twenty years later the Bristol Water Works Co. Introduced pipesand thus a permanent and unfailing supply. 

Second, when, for three years, scarlet and typhus fevers and smallpox, being prevalent in Bristol and the vicinity threatened the orphans, prayer was again made to Him who is the God of health as well as ofrain. There was no case of scarlet or typhus fever during the wholetime, though smallpox was permitted to find an entrance into thesmallest of the orphan houses. Prayer was still the one resort. Thedisease spread to the other houses, until at one time fifteen were illwith it. The cases, however, were mercifully light, and the Lord wasbesought to allow the epidemic to spread _no further. _ Not another childwas taken; and when, after nine months, the disease altogetherdisappeared, not one child had died of it, and only one teacher or adulthad had an attack, and that was very mild. What ravages the diseasemight have made among the twelve hundred inmates of these orphan houses, had it then prevailed as later, in 1872!

Third, tremendous gales visited Bristol and neighbourhood in January, 1865. The roofs of the orphan houses were so injured as to be laid openin at least twenty places, and large panes of glass were broken. The daywas Saturday, and no glazier and slater could be had before Monday. Sothe Lord of wind and weather was besought to protect the exposedproperty during the interval. The wind calmed down, and the rain wasrestrained until midday of Wednesday, when the repairs were aboutfinished, but heavy rainfalls drove the slaters from the roof. Oneexposed opening remained and much damage threatened; but, in answer toprayer, the rain was stayed, and the work resumed. No damage had beendone while the last opening was unrepaired for it had exposed thebuilding from the _south, _ while the rain came from the _north. _

Mr. Muller records these circumstances with his usual particularity, aspart of his witness to the Living God, and to the goodness and mercythat closely and continually followed him. 

During the next year, 1865-6, scarlet fever broke out in the orphanage. In all thirty-nine children were ill, but all recovered. Whooping-coughalso made its appearance; but though, during that season, it was notonly very prevalent but very malignant in Bristol, in all the threehouses there were but seventeen cases, and the only fatal one was thatof a little girl with constitutionally weak lungs. 

During this same year, however, the Spirit of God wrought mightily amongthe girls, as in the previous year among the boys, so that over onehundred became deeply earnest seekers after salvation; and so, even intribulation, consolation abounded in Christ. Mr. Muller and his wife andhelpers now implored God to deepen and broaden this work of His Spirit. Towards the end of the year closing in May, 1866, Emma Bunn, an orphangirl of seventeen, was struck with consumption. Though, for fourteenyears, she had been under Mr. Muller's care, she was, in this dangerousillness, still careless and indifferent; and, as she drew near to death, her case continued as hopeless as ever. Prayer was unceasing for her;and it pleased God suddenly to reveal Christ to her as her Saviour. Great self-loathing now at once took the place of former indifference;confession of sin, of previous callousness of conscience; andunspeakable joy in the Lord, of former apathy and coldness. It was aspiritual miracle--this girl's sudden transformation into a witness forGod, manifesting deepest conviction for past sin and earnest concern forothers. Her thoughtless and heedless state had been so well known thather conversion and dying messages were now the Lord's means of the _mostextensive and God-glorifying work ever wrought up to that time among theorphans. _ In one house alone three hundred and fifty were led to seekpeace in believing. 

What lessons lie hidden--nay, lie on the very surface--to be read ofevery willing observer of these events! Prayer can break even a hardheart; a memory, stored with biblical truth and pious teaching, willprove, when once God's grace softens the heart and unlooses the tongue, a source of both personal growth in grace and of capacity for wideservice to others. We are all practically too careless of the trainingof children, and too distrustful of young converts. Mr. Muller was moreand more impressed by the triumphs of the grace of God as seen inchildren converted at the tender age of nine or ten and holding thebeginning of their confidence steadfast unto the end. 

These facts and experiences, gleaned, like handfuls of grain, from awide field, show the character both of the seed sown and the harvestreaped, from the sowing. 

Again, when, in 1866, cholera developed in England, in answer to specialprayer _not one_ case of this disease was known in the orphan houses;and when, in the same autumn, whooping-cough and measles broke out, though eight children had the former and two hundred and sixty-two, thelatter, not one child died, or was afterward debilitated by the attack. From May, 1866, to May, 1867, out of over thirteen hundred childrenunder care, only eleven died, considerably less than one per cent. 

That severe and epidemic disease should find its way into the orphanagesat all may seem strange to those who judge God's faithfulness byappearances, but many were the compensations for such trials. By themnot only were the hearts of the children often turned to God, but thehearts of helpers in the Institution were made more sympathetic andtender, and the hearts of God's people at large were stirred up topractical and systematic help. God uses such seeming calamities as'advertisements' of His work; many who would not have heard of theInstitution, or on whom what they did hear would have made littleimpression, were led to take a deep interest in an orphanage wherethousands of little ones were exposed to the ravages of some malignantand dangerous epidemic. 

Looking back, in 1865, after thirty-one years, upon the work thus fardone for the Lord, Mr. Muller gratefully records that, during the entiretime, he had been enabled to hold fast the original principles on whichthe work was based on March 5, 1834. He had never once gone into debt;he had sought for the Institution no patron but the Living God; and hehad kept to the line of demarcation between believers and unbelievers, in all his seeking for active helpers in the work. 

His grand purpose, in all his labours, having been, from the beginning, the glory of God, in showing what could be done through prayer andfaith, without any leaning upon man, his unequivocal testimony is:"Hitherto hath the Lord helped us. " Though for about five years theyhad, almost daily, been in the constant trial of faith, they were asconstantly proving His faithfulness. The work had rapidly grown, till itassumed gigantic proportions, but so did the help of God keep pace withall the needs and demands of its growth. 

In January, 1866, Mr. Henry Craik, who had for thirty-six years been Mr. Muller's valued friend, and, since 1832, his coworker in Bristol, fellasleep after an illness of seven months. In Devonshire these twobrethren had first known each other, and the acquaintance hadsubsequently ripened, through years of common labour and trial, into anaffection seldom found among men. They were nearly of an age, both beinga little past sixty when Mr. Craik died. The loss was too heavy to havebeen patiently and serenely borne, had not the survivor known and feltbeneath him the Everlasting Arms. And even this bereavement, which inone aspect was an irreparable loss, was seen to be only another proof ofGod's love. The look ahead might be a dark one, the way desolate andeven dangerous, but goodness and mercy were still following very closebehind, and would in every new place of danger or difficulty be at handto help over hard places and give comfort and cheer in the night season. 

CHAPTER XVI

THE SHADOW OF A GREAT SORROW

"WITH clouds He covereth the light. " No human life is without someexperience of clouded skies and stormy days, and sometimes "the cloudsreturn after the rain. " It is a blessed experience to recognize thesilver lining on the darkest storm cloud, and, better still, to be sureof the shining of God's light behind a sky that seems wholly andhopelessly overcast. 

The year 1870 was made forever pathetically memorable by the decease ofMrs. Muller, who lived just long enough to see the last of the NewOrphan Houses opened. From the outset of the work in November, 1835, formore than thirty-four years, this beloved, devoted wife had been also asympathetic helper. 

This wedded life had approached very near to the ideal of connubialbliss, by reason of mutual fitness, common faith in God and love for Hiswork, and long association in prayer and service. In their case, thedays of courtship were never passed; indeed the tender and delicatemutual attentions of those early days rather increased than decreased asthe years went on; and the great maxim was both proven and illustrated, that the secret of winning love is the secret of keeping it. More thanthat, such affection grows and becomes more and more a fountain ofmutual delight. Never had his beloved "Mary" been so precious to herhusband as during the very year of her departure. 

This marriage union was so happy that Mr. Muller could not withhold hisloving witness that he never saw her at any time after she became hiswife, without a new feeling of delight. And day by day they were wont tofind at least a few moments of rest together, sitting after dinner, handin hand, in loving intercourse of mind and heart, made the more completeby this touch of physical contact, and, whether in speech or silence, communing in the Lord. Their happiness in God and in each other wasperennial, perpetual, growing as the years fled by. 

Mr. Muller's solemn conviction was that all this wedded bliss was due tothe fact that she was not only a devoted Christian, but that their oneunited object was to live only and wholly for God; that they had alwaysabundance of work for God, in which they were heartily united; that thiswork was never allowed to interfere with the care of their own souls, ortheir seasons of private prayer and study of the Scriptures; and thatthey were wont daily, and often thrice a day, to secure a time of unitedprayer and praise when they brought before the Lord the matters which atthe time called for thanksgiving and supplication. 

Mrs. Muller had never been a very vigorous woman, and more than once hadbeen brought nigh unto death. In October, 1859, after twenty-nine yearsof wedded life and love, she had been laid aside by rheumatism and hadcontinued in great suffering for about nine months, quite helpless andunable to work; but it was felt to be a special mark of God's love andfaithfulness that this very affliction was used by Him to reestablishher in health and strength, the compulsory rest made necessary for thegreater part of a year being in Mr. Muller's judgment a means ofprolonging her life and period of service for the ten years following. Thus a severe trial met by them both in faith had issued in muchblessing both to soul and body. 

The closing scenes of this beautiful life are almost too sacred to beunveiled to common eyes. For some few years before her departure, it wasplain that her health and vitality were declining. With difficulty couldshe be prevailed on, however, to abate her activity, or, even when adistressing cough attacked her, to allow a physician to be called. Herhusband carefully guarded and nursed her, and by careful attention todiet and rest, by avoidance of needless exposure, and by constant resortto prayer, she was kept alive through much weakness and sometimes muchpain. But, on Saturday night, February 5th, she found that she had notthe use of one of her limbs, and it was obvious that the end was nigh. Her own mind was clear and her own heart at peace. She herself remarked, "He will soon come. " And a few minutes after four in the afternoon ofthe Lord's day, February 6, 1870, she sweetly passed from human toilsand trials, to be forever with the Lord. 

Under the weight of such a sorrow, most men would have sunk into depthsof almost hopeless despair. But this man of God, sustained by a divinelove, at once sought for occasions of thanksgiving; and, instead ofrepining over his loss, gratefully remembered and recorded the goodnessof God in _taking_ such a wife, releasing her saintly spirit from thebondage of weakness, sickness, and pain, rather than leaving her to aprotracted suffering and the mute agony of helplessness; and, above all, introducing her to her heart's desire, the immediate presence of theLord Jesus, and the higher service of a celestial sphere. Is not thatgrief akin to selfishness which dwells so much on our own deprivationsas to be oblivious of the ecstatic gain of the departed saints who, withdrawn from us and absent from the body, are at home with the Lord?

It is only in those circumstances of extreme trial which prove toordinary men a crushing weight, that implicit faith in the Father'sunfailing wisdom and love proves its full power to sustain. Whereself-will is truly lost in the will of God, the life that is hidden inHim is most radiantly exhibited in the darkest hour. 

The death of this beloved wife afforded an illustration of this. Withina few hours after this withdrawal of her who had shared with him theplanning and working of these long years of service, Mr. Muller went tothe Monday-evening prayer meeting, then held in Salem Chapel, to minglehis prayers and praises as usual with those of his brethren. With aliterally shining countenance, he rose and said: "Beloved brethren andsisters in Christ, I ask you to join with me in hearty praise andthanksgiving to my precious Lord for His loving kindness in having takenmy darling, beloved wife out of the pain and suffering which she hasendured, into His own presence; and as I rejoice in everything that isfor her, happiness, so I now rejoice as I realize how far happier sheis, in beholding her Lord whom she loved so well, than in any joy shehas known or could know here. I ask you also to pray that the Lord willso enable me to have fellowship in her joy that my bereaved heart may beoccupied with her blessedness instead of my unspeakable loss. " Theseremarkable words are supplied by one who was himself present and onwhose memory they made an indelible impression. 

This occurrence had a marked effect upon all who were at that meeting. Mrs. Muller was known by all as a most valuable, lovely, and holy womanand wife. After nearly forty years of wedded life and love, she had leftthe earthly home for the heavenly. To her husband she had been ablessing beyond description, and to her daughter Lydia, at once a wiseand tender mother and a sympathetic companion. The loss to them bothcould never be made up on earth. Yet in these circumstances this man ofGod had grace given to forget his own and his daughter's irreparableloss, and to praise God for the unspeakable gain to the departed wifeand mother. 

The body was laid to rest on February 11th, many thousands of sorrowingfriends evincing the deepest sympathy. Twelve hundred orphans mingled inthe funeral procession, and the whole staff of helpers so far as theycould be spared from the houses. The bereaved husband strangely upheldby the arm of the Almighty Friend in whom he trusted, took upon himselfthe funeral service both at chapel and cemetery. He was taken seriouslyill afterward, but, as soon as his returning strength allowed, hepreached his wife's funeral sermon--another memorable occasion. It wasthe supernatural serenity of his peace in the presence of such abereavement that led his attending physician to say to a friend, "I havenever before seen so _unhuman_ a man. " Yes, _un_human indeed, though farfrom _in_human, lifted above the weakness of mere humanity by a powernot of man. 

That funeral sermon was a noble tribute to the goodness of the Lord evenin the great affliction of his life. The text was:

 _"Thou art good and doest good. "_ (Psalm cxix. 68. )

Its three divisions were: "The Lord was good and did good: first, ingiving her to me; second in so long leaving her to me; and third, intaking her from me. " It is happily preserved in Mr. Muller's journal, and must be read to be appreciated. *

* Narrative, III. 575-594. 

This union, begun in prayer, was in prayer sanctified to the end. Mrs. Muller's chief excellence lay in her devoted piety. She wore that oneornament which is in the sight of God of great price--the meek and quietspirit; the beauty of the Lord her God was upon her. She hadsympathetically shared her husband's prayers and tears during all thelong trial-time of faith and patience, and partaken of all the joys andrewards of the triumph hours. Mr. Muller's own witness to her leavesnothing more to be added, for it is the tribute of him who knew herlongest and best. He writes:

"She was God's own gift, exquisitely suited to me even in naturaltemperament. Thousands of times I said to her, 'My darling, God Himselfsingled you out for me, as the most suitable wife I could possibly wishto have had. '"

As to culture, she had a basis of sensible practical education, surmounted and adorned by ladylike accomplishments which she had neithertime nor inclination to indulge in her married life. Not only was sheskilled in the languages and in such higher studies as astronomy, but inmathematics also; and this last qualification made her for thirty-fouryears an invaluable help to her husband, as month by month she examinedall the account-books, and the hundreds of bills of the matrons of theorphan houses, and with the eye of an expert detected the least mistake. 

All her training and natural fitness indicated a providential adaptationto her work, like "the round peg in the round hole. " Her practicaleducation in needlework, and her knowledge of the material mostserviceable for various household uses, made her competent to directboth in the purchase and manufacture of cloths and other fabrics forgarments, bed-linen, etc. She moved about those orphan houses like anangel of Love, taking unselfish delight in such humble ministries aspreparing neat, clean beds to rest the little ones, and covering themwith warm blankets in cold weather. For the sake of Him who took littlechildren in His arms, she became to these thousands of destitute orphansa nursing mother. 

Shortly after her death, a letter was received from a believing orphansome seventeen years before sent out to service, asking, in behalf alsoof others formerly in the houses, permission to erect a stone over Mrs. Muller's grave as an expression of love and grateful remembrance. Consent being given, hundreds of little offerings came in from orphanswho during the twenty-five years previous had been under her motherlyoversight--a beautiful tribute to her worth and a touching offering fromthose who had been to her as her larger family. 

The dear daughter Lydia had, two years before Mrs. Muller's departure, found in one of her mother's pocketbooks a sacred memorandum in her ownwriting, which she brought to her bereaved father's notice two daysafter his wife had departed. It belongs among the precious relics of herhistory. It reads as follows:

"Should it please the Lord to remove M. M. [Mary Muller] by a suddendismissal, let none of the beloved survivors consider that it is in theway of judgment, either to her or to them. She has so often, whenenjoying conscious nearness to the Lord, felt how sweet it would be nowto depart and to be _forever_ with Jesus, that nothing but the shock itwould be to her beloved husband and child, etc. Has checked in her thelonging desire that _thus_ her happy spirit might take its flight. Precious Jesus! Thy will in this as in everything else, and not hers, bedone!"

These words were to Mr. Muller her last legacy; and with the comfortthey gave him, the loving sympathy of his precious Lydia who did allthat a daughter could do to fill a mother's place, and with theremembrance of Him who hath said, 'I will never leave thee nor forsakethee, ' he went on his lonely pilgrim way, rejoicing in the Lord, feelingnevertheless a wound in his heart, that seemed rather to deepen than toheal. 

Sixteen months passed, when Mr. James Wright, who like Mr. Muller hadbeen bereft of his companion, asked of him the hand of the beloved Lydiain marriage. The request took Mr. Muller wholly by surprise, but he feltthat, to no man living, could he with more joyful confidence commit andintrust his choicest remaining earthly treasure; and, ever solicitousfor others' happiness rather than his own, he encouraged his daughter toaccept Mr. Wright's proffered love, when she naturally hesitated on herfather's account. On November 16, 1871, they were married, and began alife of mutual prayer and sympathy which, like that of her father andmother, proved supremely and almost ideally happy, helpful, and useful. 

While as yet this event was only in prospect, Mr. Muller felt his ownlonely condition keenly, and much more in view of his daughter'sexpected departure to her husband's home. He felt the need of some oneto share intimately his toils and prayers, and help him in the Lord'swork, and the persuasion grew upon him that it was God's will that heshould marry again. After much prayer, he determined to ask MissSusannah Grace Sangar to become his wife, having known her for more thantwenty-five years as a consistent disciple, and believing her to be wellfitted to be his helper in the Lord. Accordingly, fourteen days afterhis daughter's marriage to Mr. Wright, he entered into similar relationswith Miss Sangar, who for years after joined him in prayer, unselfishgiving, and labours for souls. 

The second Mrs. Muller was of one mind with her husband as to thestewardship of the Lord's property. He found her poor, for what she hadonce possessed she had lost; and had she been rich he would haveregarded her wealth as an obstacle to marriage, unfitting her to be hiscompanion in a self-denial based on scriptural principle. Riches orhoarded wealth would have been to both of them a snare, and so she alsofelt; so that, having still, before her marriage, a remnant of twohundred pounds, she at once put it at the Lord's disposal, thus joiningher husband in a life of voluntary poverty; and although subsequentlegacies were paid to her, she continued to the day of her death to bepoor for the Lord's sake. 

The question had often been asked Mr. Muller what would become of thework when he, the master workman, should be removed. Men find it hard toget their eyes off the instrument, and remember that there is only, strictly speaking, one AGENT, for an agent is _one who works, _ and aninstrument is what _the agent works with. _ Though provision might bemade, in a board of trustees, for carrying on the orphan work, wherewould be found the man to take the direction of it, a man whose spiritwas so akin to that of the founder that he would trust in God and dependon Him just as Mr. Muller had done before him? Such were the inquiriesof the somewhat doubtful or fearful observers of the great andmany-branched work carried on under Mr. Muller's supervision. 

To all such questions he had always one answer ready--his one uniformsolution of all cares and perplexities: _the Living God. _ He who hadbuilt the orphan houses could maintain them; He who had raised up onehumble man to oversee the work in His name, could provide for a worthysuccessor, like Joshua who not only _followed_ but _succeeded_ Moses. Jehovah of hosts is not limited in resources. 

Nevertheless much prayer was offered that the Lord would provide such asuccessor, and, in Mr. James Wright, the prayer was answered. He was notchosen, as Mr. Muller's son-in-law, for the choice was made before hismarriage to Lydia Muller was even thought of by him. For more thanthirty years, even from his boyhood, Mr. Wright had been well known toMr. Muller, and his growth in the things of God had been watched by him. For thirteen years he had already been his "right hand" in all mostimportant matters; and, for nearly all of that time, had been held upbefore God as his successor, in the prayers of Mr. And Mrs. Muller, bothof whom felt divinely assured that God would fit him more and more totake the entire burden of responsibility. 

When, in 1870, the wife fell asleep in Jesus, and Mr. Muller was himselfill, he opened his heart to Mr. Wright as to the succession. Humilityled him to shrink from such a post, and his then wife feared it wouldprove too burdensome for him; but all objections were overborne when itwas seen and felt to be God's call. It was twenty-one months after this, when, in November, 1871, Mr. Wright was married to Mr. Muller's onlydaughter and child, so that it is quite apparent that he had neithersought the position he now occupies, nor was he appointed to it becausehe was Mr. Muller's son-in-law, for, at that time, his first wife wasliving and in health. From May, 1872, therefore, Mr. Wright _shared_with his father-in-law the responsibilities of the Institution, and gavehim great joy as a partner and successor in full sympathy with all thegreat principles on which his work had been based. 

A little over three years after Mr. Muller's second marriage, in March, 1874, Mrs. Muller was taken ill, and became, two days later, feverishand restless, and after about two weeks was attacked with hemorrhagewhich brought her also very near to the gates of death. She rallied; butfever and delirium followed and obstinate sleeplessness, till, for asecond time, she seemed at the point of death. Indeed so low was hervitality that, as late as April 17th, a most experienced Londonphysician said that he had never known any patient to recover from suchan illness; and thus a third time all human hope of restoration seemedgone. And yet, in answer to prayer, Mrs. Muller was raised up, and inthe end of May, was taken to the seaside for change of air, and grewrapidly stronger until she was entirely restored. Thus the Lord sparedher to be the companion of her husband in those years of missionarytouring which enabled him to bear such worldwide witness. Out of theshadow of his griefs this beloved man of God ever came to find thatdivine refreshment which is as the "shadow of a great rock in a wearyland. "

CHAPTER XVII

THE PERIOD OF WORLD-WIDE WITNESS

GOD'S real answers to prayer are often seeming denials. Beneath theoutward request He hears the voice of the inward desire, and He respondsto the mind of the Spirit rather than to the imperfect and perhapsmistaken words in which the yearning seeks expression. Moreover, Hisinfinite wisdom sees that a larger blessing may be ours only by thewithholding of the lesser good which we seek; and so all true prayertrusts Him to give His own answer, not in our way or time, or even toour own expressed desire, but rather to His own unutterable groaningwithin us which He can interpret better than we. 

Monica, mother of Augustine, pleaded with God that her dissolute sonmight not go to Rome, that sink of iniquity; but he was permitted to go, and thus came into contact with Ambrose, bishop of Milan, through whomhe was converted. God fulfilled the mother's _desire_ while denying her_request. _

When George Muller, five times within the first eight years afterconversion, had offered himself as a missionary, God had blocked hisway; now, at sixty-five, He was about to permit him, in a sense he hadnever dreamed of, to be a missionary to the world. From the beginning ofhis ministry he had been more or less an itinerant, spending no littletime in wanderings about in Britain and on the Continent; but now he wasto go to the regions beyond and spend the major part of seventeen yearsin witnessing to the prayer-hearing God. 

These extensive missionary tours occupied the evening of Mr. Muller'suseful life, from 1875 to 1892. They reached, more or less, over Europe, America, Asia, Africa, and Australia; and would of themselves havesufficed for the work of an ordinary life. 

They had a singular suggestion. While, in 1874, compelled by Mrs. Muller's health to seek a change of air, he was preaching in the Isle ofWight, and a beloved Christian brother for whom he had spoken, himself aman of much experience in preaching, told him how 'that day had been thehappiest of his whole life'; and this remark, with others like itpreviously made, so impressed him that the Lord was about to use him tohelp on believers outside of Bristol, that he determined no longer toconfine his labours in the Word and doctrine to any one place, but to gowherever a door might open for his testimony. 

In weighing this question he was impressed with seven reasons ormotives, which led to these tours:

1. To _preach the gospel_ in its simplicity, and especially to show howsalvation is based, not upon feelings or even upon faith, but upon thefinished work of Christ; that justification is ours the moment webelieve, and we are to accept and claim our place as accepted in theBeloved without regard to our inward states of feeling or emotion. 

2. To _lead believers to know their saved state, _ and to realize theirstanding in Christ, great numbers not only of disciples, but evenpreachers and pastors, being themselves destitute of any real peace andjoy in the Lord, and hence unable to lead others into joy and peace. 

3. To _bring believers back to the Scriptures, _ to search the Word andfind its hidden treasures; to test everything by this divine touchstoneand hold fast only what will stand this test; to make it the dailysubject of meditative and prayerful examination in order to translate itinto daily obedience. 

4. To _promote among all true believers, brotherly love;_ to lead themto make less of those non-essentials in which disciples differ, and tomake more of those great essential and foundation truths in which alltrue believers are united; to help all who love and trust one Lord torise above narrow sectarian prejudices, and barriers to fellowship. 

5. To _strengthen the faith of believers, _ encouraging a simpler trust, and a more real and unwavering confidence in God, and particularly inthe sure answers to believing prayer, based upon His definite promises. 

6. To _promote separation from the world_ and deadness to it, and so toincrease heavenly-mindedness in children of God; at the same timewarning against fanatical extremes and extravagances, such as sinlessperfection while in the flesh. 

7. And finally to _fix the hope of disciples on the blessed coming ofour Lord Jesus;_ and, in connection therewith, to instruct them as tothe true character and object of the present dispensation, and therelation of the church to the world in this period of the out-gatheringof the Bride of Christ. 

These seven objects may be briefly epitomized thus: Mr. Muller's aim wasto lead sinners to believe on the name of the Son of God, and so to_have eternal life;_ to help those who have thus believed, to _know_that they have this life; to teach them so to _build up_ themselves ontheir most holy faith, by diligent searching into the word of God, andpraying in the Holy Ghost, as that this life shall be more and more areal possession and a conscious possession; to promote among alldisciples the _unity of the Spirit_ and the _charity_ which is the bondof perfectness, and to help them to exhibit that life before the world;to incite them to cultivate an _unworldly and spiritual type ofcharacter_ such as conforms to the life of God in them; to lead them tothe _prayer of faith_ which is both the expression and the expansion ofthe life of faith; and to direct their hope to the _final appearing ofthe Lord, _ so that they should purify themselves even as He is pure, andoccupy till He comes. Mr. Muller was thus giving himself to the doublework of evangelization and edification, on a scale commensurate with hislove for a dying world, as opportunity afforded doing good unto all men, and especially to them who are of the household of faith. 

Of these long and busy missionary journeys, it is needful to give onlythe outline, or general survey. March 263 1875, is an important date, for it marks the starting-point. He himself calls this "the beginning ofhis missionary tours. "

From Bristol he went to Brighton, Lewes, and Sunderland--on the way toSunderland preaching to a great audience in the Metropolitan Tabernacle, at Mr. Spurgeon's request--then to Newcastle-on-Tyne, and back to London, where he spoke at the Mildmay Park Conference, Talbot Road Tabernacle, and 'Edinburgh Castle. ' This tour closed, June 5th, after seventyaddresses in public, during about ten weeks. 

Less than six weeks passed, when, on August 14th, the second tour began, in which case the special impulse that moved him was a desire to followup the revival work of Mr. Moody and Mr. Sankey. Their short stay ineach place made them unable to lead on new converts to higherattainments in knowledge and grace, and there seemed to be a call forsome instruction fitted to confirm these new believers in the life ofobedience. Mr. Muller accordingly followed these evangelists in England, Ireland, and Scotland, staying in each place from one week to six, andseeking to educate and edify those who had been led to Christ. Among theplaces visited on this errand in 1875, were London; then Kilmarnock, Saltwater, Dundee, Perth, Glasgow, Kirkentilloch in Scotland, and Dublinin Ireland; then, returning to England, he went to Leamington, Warwick, Kenilworth, Coventry, Rugby, etc. In some cases, notably at MildmayPark, Dundee and Glasgow, Liverpool and Dublin, the audiences numberedfrom two thousand to six thousand, but everywhere rich blessing camefrom above. This second tour extended into the new year, 1876, and tookin Liverpool, York, Kendal, Carlisle, Annan, Edinburgh, Arbroath, Montrose, Aberdeen, and other places; and when it closed in July, havinglasted nearly eleven months, Mr. Muller had preached at least threehundred and six times, an average of about one sermon a day, exclusiveof days spent in travel. So acceptable and profitable were these laboursthat there were over one hundred invitations urged upon him which he wasunable to accept. 

The third tour was on the Continent. It occupied most of the yearclosing May 26, 1877, and embraced Paris, various places in Switzerland, Prussia and Holland, Alsace, Wurtemberg, Baden, Hesse Darmstadt, etc. Altogether over three hundred addresses were given in about seventycities and villages to all of which he had been invited by letter. Whenthis tour closed more than sixty written invitations remainedunaccepted, and Mr. Muller found that, through his work and hiswritings, he was as well known in the continental countries visited, asin England. 

Turning now toward America, the fourth tour extended from August, 1877, to June of the next year. For many years invitations had been comingwith growing frequency, from the United States and Canada; and of latetheir urgency led him to recognize in them the call of God, especiallyas he thought of the many thousands of Germans across the Atlantic, whoas they heard him speak in their own native tongue would keep the moresilence. (Acts xxii. 2. )

Mr. And Mrs. Muller, landing at Quebec, thence went to the UnitedStates, where, during ten months, his labours stretched over a vastarea, including the States of New York, New Jersey, Massachusetts, Pennsylvania, Maryland, District of Columbia, Virginia, South Carolina, Georgia, Florida, Alabama, Louisiana, and Missouri. Thus having sweptround the Atlantic sea-border, he crossed to the Pacific coast, andreturning visited Salt Lake City in Utah--the very centre and strongholdof Mormonism--Illinois, Ohio, etc. He spoke frequently to largecongregations of Germans, and, in the Southern States, to the colouredpopulation; but he regarded no opportunity for service afforded him onthis tour as so inspiring as the repeated meetings with and forministers, evangelists, pastors, and Christian workers; and, next tothem in importance, his interviews with large bodies of students andprofessors in the universities, colleges, theological seminaries, andother higher schools of education. To cast the salt of the gospel intothe very springs of social influence, the sources whence power flows, was to him a most sacred privilege. His singular catholicity, charity, and humility drew to him even those who differed with him, and alldenominations of Christians united in giving him access to the people. During this tour he spoke three hundred times, and travelled nearly tenthousand miles; over one hundred invitations being declined, for simplelack of time and strength. 

After a stay in Bristol of about two months, on September 5, 1878, heand his wife began the fifth of these missionary tours. In this case, itwas on the Continent, where he ministered in English, German, andFrench; and in Spain and Italy, when these tongues were not available, his addresses were through an interpreter. Many open doors the Lord setbefore him, not only to the poorer and humbler classes, but to those inthe middle and higher ranks. In the Riviera, he had access to many ofthe nobility and aristocracy, who from different countries sought healthand rest in the equable climate of the Mediterranean, and at Mentone heand Mr. Spurgeon held sweet converse. In Spain Mr. Muller was greatlygladdened by seeing for himself the schools, entirely supported by thefunds of the Scriptural Knowledge Institution, and by finding that, inhundreds of cases, even popish parents so greatly valued these schoolsthat they continued to send their children, despite both the threats andpersuasions of the Romish priests. He found, moreover, that the pupilsfrequently at their homes read to their parents the word of God and sangto them the gospel hymns learned at these schools, so that the influenceexerted was not bounded by its apparent horizon, as diffused orrefracted sunlight reaches with its illumining rays far beyond thevisible track of the orb of day. 

The work had to contend with governmental opposition. When a place wasfirst opened at Madrid for gospel services, a sign was placed outside, announcing the fact. Official orders were issued that the sign should bepainted over, so as to obliterate the inscription. The painter of thesign, unwilling both to undo his own work and to hinder the work of God, painted the sign over with water-colours, which would leave the originalannouncement half visible, and would soon be washed off by the rains;whereupon the government sent its own workman to daub the sign over withthick oil-colour. 

Mr. Muller, ready to preach the gospel to those at Rome also, felt hisspirit saddened and stirred within him, as he saw that city wholly givento idolatry--not pagan but papal idolatry--the Rome not of the Caesars, but of the popes. While at Naples he ascended Vesuvius. Those masses oflava, which seemed greater in bulk than the mountain itself, moreimpressed him with the power of God than anything else he had ever seen. As he looked upon that smoking cone, and thought of the liquid death ithad vomited forth, he said within himself, "What cannot God do!" He hadbefore felt somewhat of His Almightiness in love and grace, but he nowsaw its manifestation in judgment and wrath. His visit to the Vaudoisvalleys, where so many martyrs had suffered banishment and imprisonment, loss of goods and loss of life for Jesus' sake, moved him to the depthsof his being and stimulated in him the martyr spirit. 

When he arrived again in Bristol, June 18, 1879, he had been absent ninemonths and twelve days, and preached two hundred and eighty-six timesand in forty-six towns and cities. After another ten weeks in Bristol, he and his wife sailed again for America, the last week of August, 1879, landing at New York the first week in September. This visit took in theStates lying between the Atlantic Ocean and the valley of theMississippi--New York and New Jersey, Ohio, Indiana, Michigan andIllinois, Wisconsin, Iowa, Minnesota--and, from London and Hamilton toQuebec, Canada also shared the blessing. This visit covered only twohundred and seventy-two days, but he preached three hundred times, andin over forty cities. Over one hundred and fifty written invitationsstill remained without response, and the number increased the longer hisstay. Mr. Muller therefore assuredly gathered that the Lord called himto return to America, after another brief stay at Bristol, where he feltit needful to spend a season annually, to keep in close touch with thework at home and relieve Mr. And Mrs. Wright of their heavyresponsibilities, for a time. 

Accordingly on September 15, 1880, again turning from Bristol, thesetravellers embarked the next day on their seventh mission tour, landing, ten days later, at Quebec. Mr. Muller had a natural antipathy to thesea, in his earlier crossing to the Continent having suffered much fromsea-sickness; but he had undertaken these long voyages, not for his ownpleasure or profit, but wholly on God's errand; and he felt it to be apeculiar mark of the loving-kindness of the Lord that, while he wasready to endure any discomfort, or risk his life for His sake, he hadnot in his six crossings of the Atlantic suffered in the least, and onthis particular voyage was wholly free from any indisposition. 

From Quebec he went to Massachusetts, Connecticut, New York, New Jersey, and Pennsylvania. Among other places of special interest were Boston, Plymouth--the landing-place of the Pilgrims, --Wellesley and South Hadleycolleges--the great schools for woman's higher education, --and thecentres farther westward, where he had such wide access to Germans. Thistour extended over a smaller area than before, and lasted but eightmonths; but the impression on the people was deep and permanent. He hadspoken about two hundred and fifty times in all; and Mrs. Muller hadavailed herself of many opportunities of personal dealing withinquirers, and of distributing books and tracts among both believers andunbelievers. She had also written for her husband more than sevenhundred letters, --this of itself being no light task, inasmuch as itreaches an average of about three a day. On May 30, 1881, they wereagain on British shores. 

The eighth long preaching tour, from August 23, 1881, to May 30, 1882, was given to the Continent of Europe, where again Mr. Muller felt led bythe low state of religious life in Switzerland and Germany. 

This visit was extended to the Holy Land in a way strikinglyprovidential. After speaking at Alexandria, Cairo, and Port Said, hewent to Jaffa, and thence to Jerusalem, on November 28. With reverentfeet he touched the soil once trodden by the feet of the Son of God, visiting, with pathetic interest, Gethsemane and Golgotha, and crossingthe Mount of Olives to Bethany, thence to Bethlehem and back to Jaffa, and so to Haipha, Mt. Carmel, and Beirut, Smyrna, Ephesus, Constantinople, Athens, Brindisi, Rome, and Florence. Again were monthscrowded with services of all sorts whose fruit will appear only in theDay of the Lord Jesus, addresses being made in English, German, andFrench, or by translation into Arabic, Armenian, Turkish, and modernGreek. Sightseeing was always but incidental to the higher service ofthe Master. During this eighth tour, covering some eight months, Mr. Muller spoke hundreds of times, with all the former tokens of God'sblessing on his seed-sowing. 

The _ninth_ tour, from August 8, 1882, to June 1, 1883, was occupiedwith labours in Germany, Austria, and Russia, including Bavaria, Hungary, Bohemia, Saxony, and Poland. His special joy it was to bearwitness in Kroppenstadt, his birthplace, after an absence of aboutsixty-four years. At St. Petersburg, while the guest of Princess Lieven, at her mansion he met and ministered to many of high rank; he also beganto hold meetings in the house of Colonel Paschkoff, who had suffered notonly persecution but exile for the Lord's sake. While the Scriptureswere being read one day in Buss, with seven poor Russians, a policemansummarily broke up the meeting and dispersed the little company. At Lodzin Poland, a letter was received, in behalf of almost the wholepopulation begging him to remain longer; and so signs seemed tomultiply, as he went forward, that he was in the path of duty and thatGod was with him. 

On September 26, 1883, the _tenth_ tour began, this time his face beingturned toward the Orient. Nearly sixty years before he had desired to goto the East Indies as a missionary; now the Lord permitted him to carryout the desire in a new and strange way, and _India_ was thetwenty-third country visited in his tours. He travelled over 21, 000miles, and spoke over two hundred times, to missionaries and Christianworkers, European residents, Eurasians, Hindus, Moslems, educatednatives, native boys and girls in the orphanage at Colar, etc. Thus, inhis seventy-ninth year, this servant of God was still in laboursabundant, and in all his work conspicuously blessed of God. 

After some months of preaching in England, Scotland, and Wales, onNovember 19, 1885, he and his wife set out on their fourth visit to theUnited States, and their _eleventh longer mission tour. _ Crossing to thePacific, they went to Sydney, New South Wales, and, after seven monthsin Australia, sailed for Java, and thence to China, arriving at HongKong, September 12th; Japan and the Straits of Malacca were alsoincluded in this visit to the Orient. The return to England was by wayof Nice; and, after travelling nearly 38, 000 miles, in good health Mr. And Mrs. Muller reached home on June 14, 1887, having been absent morethan one year and seven months, during which Mr. Muller had preachedwhenever and wherever opportunity was afforded. 

Less than two months later, on August 12, 1887, he sailed for SouthAustralia, Tasmania, New Zealand, Ceylon, and India. This twelfth longtour closed in March, 1890, having covered thousands of miles. Theintense heat at one time compelled Mr. Muller to leave Calcutta, and onthe railway journey to Darjeeling his wife feared he would die. But hewas mercifully spared. 

It was on this tour and in the month of January, 1890, while atJubbulpore, preaching with great help from the Lord, that a letter wasput into Mr. Muller's hands, from a missionary at Agra, to whom Mr. Wright had sent a telegram, informing his father-in-law of his dearLydia's death. For nearly thirty years she had laboured gratuitously atthe orphan houses and it would he difficult to fill that vacancy; butfor fourteen years she had been her husband's almost ideal companion, and for nearly fifty-eight years her father's unspeakable treasure--andhere were two other voids which could never be filled. But Mr. Muller'sheart, as also Mr. Wright's, was kept at rest by the strong confidencethat, however mysterious God's ways, all His dealings belong to oneharmonious spiritual mechanism in which every part is perfect and allthings work together for good. (Romans viii. 28. )

This sudden bereavement led Mr. Muller to bring his mission tour in theEast to a close and depart for Bristol, that he might both comfort Mr. Wright and relieve him of undue pressure of work. 

After a lapse of two months, once more Mr. And Mrs. Muller left home forother extensive missionary journeys. They went to the Continent and wereabsent from July, 1890, to May, 1892. A twelvemonth was spent in Germanyand Holland, Austria and Italy. This absence in fact included two tours, with no interval between them, and concluded the series of extensivejourneys reaching through seventeen years. 

This man--from his seventieth to his eighty-seventh year--when most menare withdrawing from all activities, had travelled in forty-twocountries and over two hundred thousand miles, a distance equivalent tonearly eight journeys round the globe! He estimated that during theseseventeen years he had addressed over three million people; and from allthat can be gathered from the records of these tours, we estimate thathe must have spoken, outside of Bristol, between five thousand and sixthousand times. What sort of teaching and testimony occupied thesetours, those who have known the preacher and teacher need not be told. While at Berlin in 1891, he gave an address that serves as an example ofthe vital truths which he was wont to press on the attention of fellowdisciples. We give a brief outline:

He first urged that believers should never, even under the greatestdifficulties, be discouraged, and gave for his position sound scripturalreasons. Then he pointed out to them that the chief business of everyday is first of all to seek to be truly at rest and happy in God. Thenhe showed how, from the word of God, all saved believers may know theirtrue standing in Christ, and how in circumstances of particularperplexity they might ascertain the will of God. He then urged disciplesto seek with intense earnestness to become acquainted with God Himselfas revealed in the Holy Scriptures, and carefully to form and maintaingodly habits of systematic Bible study and prayer, holy living andconsecrated giving. He taught that God alone is the one all-satisfyingportion of the soul, and that we must determine to possess and enjoy Himas such. He closed by emphasizing it as the one, single, all-absorbing, daily aim to glorify God in a complete surrender to His will andservice. 

In all these mission tours, again, the faithfulness of Godconspicuously seen, in the bounteous supply of every need. Steamer faresand long railway journeys; hotel accommodations, ordinarily preferred toprivate hospitality, which seriously interfered with private habits ofdevotion, public work, and proper rest--such expenses demanded a heavyoutlay; the new mode of life, now adopted for the Lord's sake, was atleast three times as costly as the former frugal housekeeping; and yet, in answer to prayer and without any appeal to human help, the Lordfurnished all that was required. 

Accustomed to look, step by step, for such tokens of divine approval, asemboldened him to go forward, Mr. Muller records how, when one hundredpounds was sent to him for personal uses, this was recognized as aforetoken from his great Provider, "by which, " he writes, "God meant tosay to my own heart, 'I am pleased with thy work and service in goingabout on these long missionary tours. I will pay the expenses thereof, and I give thee here a specimen of what I am yet willing to do forthee. '"

Two other facts Mr. Muller specially records in connection with thesetours: first, God's gracious guiding and guarding of the work at Bristolso that it suffered nothing from his absence; and secondly, the factthat these journeys had no connection with collecting of money for thework or even informing the public of it. No reference was made to theInstitution at Bristol, except when urgently requested, and not alwayseven then; nor were collections ever made for it. Statements found theirway into the press that in America large sums were gathered, but theirfalsity is sufficiently shown by the fact that in his first tour inAmerica, for example, the sum total of all such gifts was less thansixty pounds, not more than two thirds of the outlay of every day at theorphan houses. 

These missionary tours were not always approved even by the friends andadvisers of Mr. Muller. In 1882, while experiencing no little difficultyand trial, especially as to funds, there were not a few who felt a deepinterest in the Institution on Ashley Down, who would have had God'sservant discontinue his long absences, as to them it appeared that thesewere the main reason for the falling off in funds. He was always open tocounsel, but he always reserved to himself an independent decision; and, on weighing the matter well, these were some of the reasons that led himto think that the work of God at home did not demand his personalpresence:

1. He had observed year after year that, under the godly and efficientsupervision of Mr. Wright and his large staff of helpers, every branchof the Scriptural Knowledge Institution had been found as healthy andfruitful during these absences as when Mr. Muller was in Bristol. 

2. The Lord's approval of this work of wider witness had been in mannerconclusive and in measure abundant, as in the ample supply of funds forthese tours, in the wide doors of access opened, and in the large fruitalready evident in blessing to thousands of souls. 

3. The strong impression upon his mind that this was the work which wasto occupy the 'evening of his life, ' grew in depth, and was confirmed byso many signs of God's leading that he could not doubt that he was ledboth of God's providence and Spirit. 

4. Even while absent, he was never out of communication with the helpersat home. Generally he heard at least weekly from Mr. Wright, and anymatters needing his counsel were thus submitted to him by letter; prayerto God was as effectual at a distance from Bristol as on the spot; andhis periodical returns to that city for some weeks or months betweenthese tours kept him in close touch with every department of the work. 

5. The supreme consideration, however, was this: To suppose it necessaryfor Mr. Muller himself to be at home _in order that sufficient meansshould be supplied, _ was a direct contradiction of the very principlesupon which, and to maintain which, the whole work had been begun. _Realtrust in God is above circumstances and appearances. _ And this had beenproven; for, during the third year after these tours began, the incomefor the various departments of the Scriptural Knowledge Institution waslarger than ever during the preceding forty-four years of its existence;and therefore, notwithstanding the loving counsel of a few donors andfriends who advised that Mr. Muller should stay at home, he kept to hispurpose and his principles, partly to demonstrate that no man's presenceis indispensable to the work of the Lord. "Them that honour Me I willhonour. " (1 Samuel ii. 39. ) He regarded it the greatest honour of hislife to bear this wide witness to God, and God correspondingly honouredHis servant in bearing this testimony. 

It was during the first and second of these American tours that thewriter had the privilege of coming into personal contact with Mr. Muller. While I was at San Francisco, in 1878, he was to speak onSabbath afternoon, May 12th, at Oakland, just across the bay, butconscientious objections to needless Sunday travel caused me voluntarilyto lose what then seemed the only chance of seeing and hearing a manwhose career had been watched by me for over twenty years, as he was toleave for the East a few days earlier than myself and was likely to bealways a little in advance. On reaching Ogden, however, where the branchroad from Salt Lake City joins the main line, Mr. And Mrs. Mullerboarded my train and we travelled to Chicago together. I introducedmyself, and held with him daily converse about divine things, and, whiletarrying at Chicago, had numerous opportunities for hearing him speakthere. 

The results of this close and frequent contact were singularly blessedto me, and at my invitation he came to Detroit, Michigan, in his nexttour, and spoke in the Fort Street Presbyterian Church, of which I waspastor, on Sundays, January 18 and 25, 1880, and on Monday and Fridayevenings, in the interval. 

In addition to these numerous and favourable opportunities thusprovidentially afforded for hearing and conversing with Mr. Muller, hekindly met me for several days in my study, for an hour at a time, forconference upon those deeper truths of the word of God and deeperexperiences of the Christian life, upon which I was then very desirousof more light. For example, I desired to understand more clearly theBible teaching about the Lord's coming. I had opposed with muchpersistency what is known as the premillennial view, and brought out myobjections, to all of which he made one reply: "My beloved brother, Ihave heard all your arguments and objections against this view, but theyhave one fatal defect: _not one of them is based upon the word of God. _You will never get at the truth upon any matter of divine revelationunless you lay aside your prejudices and like a little child ask simplywhat is the testimony of Scripture. "

With patience and wisdom he unravelled the tangled skein of myperplexity and difficulty, and helped me to settle upon biblicalprinciples all matters of so-called expediency. As he left me, about tovisit other cities, his words fixed themselves in my memory. I hadexpressed to him my growing conviction that the worship in the churcheshad lost its primitive simplicity; that the pew-rent system waspernicious; that fixed salaries for ministers of the gospel wereunscriptural; that the church of God should be administered only by menfull of the Holy Ghost, and that the duty of Christians to thenon-church-going masses was grossly neglected, etc. He solemnly said tome: "My beloved brother, the Lord has given you much light upon thesematters, and will hold you correspondingly responsible for its use. Ifyou obey Him and walk in the light, you will have more; if not, thelight will be withdrawn. "

It is a singular lesson on the importance of an anointed tongue, thatforty simple words, spoken over twenty years ago, have had a dailyinfluence on the life of him to whom they were spoken. Amid subtletemptations to compromise the claims of duty and hush the voice ofconscience, or of the Spirit of God, and to follow the traditions of menrather than the word of God, those words of that venerated servant ofGod have recurred to mind with ever fresh force. We risk the forfeitureof privileges which are not employed for God, and of obscuringconvictions which are not carried into action. God's word to us is _"useor lose. "_ "To him that hath shall be given: from him that hath notshall be taken away even that which he seemeth to have. " It is the hopeand the prayer of him who writes this memoir that the reading of thesepages may prove to be an interview with the man whose memorial they are, and that the witness borne by George Muller may be to many readers asource of untold and lifelong blessing. 

It need not be said that to carry out conviction into action is a costlysacrifice. It may make necessary renunciations and separations whichleave one to feel a strange sense both of deprivation and loneliness. But he who will fly as an eagle does into the higher levels wherecloudless day abides, and live in the sunshine of God, must consent tolive a comparatively lonely life. No bird is so solitary as the eagle. Eagles never fly in flocks: one, or at most two, and the two, mates, being ever seen at once. But the life that is lived unto God, however itforfeits human companionship, knows divine fellowship, and the child ofGod who like his Master undertakes to "do always the things that pleaseHim, " can like his Master say, "The Father hath not left me alone. " "Iam alone; yet not alone, for the Father is with me. " Whosoever willpromptly follow whatever light God gives, without regard to humanopinion, custom, tradition, or approbation, will learn the deep meaningof these words: "Then shall we know, if we follow on to know the Lord. "

CHAPTER XVIII

FAITH AND PATIENCE IN SERVING

QUANTITY of service is of far less importance than quality. To do well, rather than to do much, will be the motto of him whose main purpose isto please God. Our Lord bade His disciples tarry until endued with powerfrom on high, because it is such enduement that gives to all witness andwork the celestial savour and flavour of the Spirit. 

Before we come to the closing scenes, we may well look back over thelife-work of George Muller, which happily illustrates both quantity andquality of service. It may be doubted whether any other one man of thiscentury accomplished as much for God and man, and yet all the abundantofferings which he brought to his Master were characterized by aheavenly fragrance. 

The orphan work was but one branch of that tree--the ScripturalKnowledge Institution--which owed its existence to the fact that itsfounder devised large and liberal things for the Lord's cause. He soughtto establish or at least to aid Christian schools wherever needful, toscatter Bibles and Testaments, Christian books and tracts; to aidmissionaries who were witnessing to the truth and working on ascriptural basis in destitute parts; and though each of these objectsmight well have engrossed his mind, they were all combined in themany-sided work which his love for souls suggested. 

An aggressive spirit is never content with what has been done, but isprompt to enter any new door that is providentially opened. When theParis Exposition of 1867 offered such rare opportunities, both forpreaching to the crowds passing through the French capital, and forcirculating among them the Holy Scriptures, he gladly availed himself ofthe services of two brethren whom God had sent to labour there, one ofwhom spoke three, and the other, eight, modern languages; and throughthem were circulated, chiefly at the Exposition, and in thirteendifferent languages, nearly twelve thousand copies of the word of God, or portions of the same. It has been estimated that at thisInternational Exhibition there were distributed in all over one and aquarter million Bibles, in sixteen tongues, which were gratefullyaccepted, even by Romish priests. Within six months those who thusentered God's open door scattered more copies of the Book of God than inordinary circumstances would have been done by ten thousand colporteursin twenty times that number of months, and thousands of souls are knownto have found salvation by the simple reading of the New Testament. Ofthis glorious work, George Muller was permitted to be so largely apromoter. 

At the Havre Exhibition of the following year, 1868, a similar work wasdone; and in like manner, when a providential door was unexpectedlyopened into the Land of the Inquisition, Mr. Muller promptly tookmeasures to promote the circulation of the Word in Spain. In thestreets of Madrid the open Bible was seen for the first time, andcopies were sold at the rate of two hundred and fifty in an hour, sothat the supply was not equal to the demand. The same facts weresubstantially repeated when free Italy furnished a field for sowing theseed of the Kingdom. This wide-awake servant of God watched the signs ofthe times and, while others slept, followed the Lord's signals ofadvance. 

One of the most fascinating features of the Narrative is found in theletters from his Bible distributors. It is interesting also to trace thestory of the growth of the tract enterprise, until, in 1874, thecirculation exceeded three and three-quarter millions, God in Hisfaithfulness supplying abundant means. *

* Narrative, IV. 244. 

The good thus effected by the distributors of evangelical literaturemust not be overlooked in this survey of the many useful agenciesemployed or assisted by Mr. Muller. To him the world was a field to besown with the seed of the Kingdom, and opportunities were eagerlyembraced for widely disseminating the truth. Tracts were liberally used, given away in large quantities at open-air services, fairs, races andsteeplechases, and among spectators at public executions, or amongpassengers on board ships and railway trains, and by the way. Sometimes, at a single gathering of the multitudes, fifteen thousand weredistributed judiciously and prayerfully, and this branch of the workhas, during all these years, continued with undiminished fruitfulness toyield its harvest of good. 

All this was, from first to last, and of necessity, a work of faith. Howfar faith must have been kept in constant and vigorous exercise can beappreciated only by putting one's self in Mr. Muller's place. In theyear 1874, for instance, about forty-four thousand pounds were needed, and he was compelled to count the cost and face the situation. Twothousand and one hundred hungry mouths were daily to be fed, and as manybodies to be clad and cared for. One hundred and eighty-ninemissionaries were needing assistance; one hundred schools, with aboutnine thousand pupils, to be supported; four million pages of tracts andtens of thousands of copies of the Scriptures to be yearly provided fordistribution; and, beside all these ordinary expenses, inevitable crisesor emergencies, always liable to arise in connection with the conduct ofsuch extensive enterprises, would from time to time call forextraordinary outlay. The man who was at the head of the ScripturalKnowledge Institution had to look at this array of unavoidable expenses, and at the same time face the human possibility and probability of anempty treasury whence the last shilling had been drawn. Let him tell ushow he met such a prospect: "God, our infinitely rich Treasurer, remainsto us. It is this which gives me peace. .. . Invariably, with thisprobability before me, I have said to myself: 'God who has raised upthis work through me; God who has led me generally year after year toenlarge it; God, who has supported this work now for more than fortyyears, will still help and will not suffer me to be confounded, becauseI rely upon Him. I commit the whole work to Him, and He will provide mewith what I need, in future also, though I know not whence the means areto come. '"*

* Narrative, IV. 386, 387. 

Thus he wrote in his journal, on July 28, 1874. Since then twenty-fouryears have passed, and to this day the work goes on, though he who thenhad the guidance of it sleeps in Jesus. Whoever has had any suchdealings with God, on however small a scale, cannot even _think_ of theLord as failing to honour a faith so simple, genuine, and childlike afaith which leads a helpless believer thus to cast himself and all hiscares upon God with utter abandonment of all anxiety. This man put Godto proof, and proved to himself and to all who receive his testimonythat it is blessed to wait only upon Him. The particular point which hehad in view, in making these entries in his journal is the object alsoof embodying them in these pages, namely, to show that, while the annualexpenses of this Institution were so exceedingly large and the income soapparently uncertain, the soul of this believer was, to use his ownwords, "THROUGHOUT, without the least wavering, stayed upon God, believing that He who had through him begun the Institution, enlarged italmost year after year, and upheld it for forty years in answer toprayer by faith, would do this still and not suffer this servant of Histo be confounded. "* Believing that God would still help, and supply themeans, George Muller was willing, and THOROUGHLY in heart prepared, ifnecessary, to pass again through similar severe and prolonged seasons oftrial as he had already endured. 

* Narrative, IV. 389. 

The Living God had kept him calm and restful, amid all the ups and downsof his long experience as the superintendent and director of thismany-sided work, though the tests of faith had not been light or shortof duration. For more than ten years at a time--as from August, 1838, toApril, 1849, day by day, and for months together from meal to meal--itwas necessary to look to God, almost without cessation, for dailysupplies. When, later on, the Institution was twentyfold larger and theneeds proportionately greater, for months at a time the Lord likewiseconstrained His servant to lean from hour to hour, in the samedependence, upon Him. All along through these periods of unceasing want, the Eternal God was his refuge and underneath were the Everlasting Arms. He reflected that God was aware of all this enlargement of the work andits needs; he comforted himself with the consoling thought that he wasseeking his Master's glory; and that if in this way the greater glorywould accrue to Him for the good of His people and of those who werestill unbelievers, it was no concern of the servant; nay, more thanthis, it behooved the servant to be willing to go on in this path oftrial, even unto the end of his course, if so it should please hisMaster, who guides His affairs with divine discretion. 

The trials of faith did not cease even until the end. July 28, 1881, finds the following entry in Mr. Muller's journal:

"The income has been for some time past only about a third part of theexpenses. Consequently all we have for the support of the orphans isnearly gone; and for the first four objects of the Institution we havenothing at all in hand. The natural appearance now is that the workcannot be carried on. But I BELIEVE that the Lord will help, both withmeans for the orphans and also for other objects of the Institution, andthat we shall not be confounded; also that the work shall not need to begiven up. I am fully expecting help, and have written this to the gloryof God, that it may be recorded hereafter for the encouragement of Hischildren. The result will be seen. I expect that we shall not beconfounded, though for some years we have not been so poor. "

While faith thus leaned on God, prayer took more vigorous hold. Six, seven, eight times a day, he and his dear wife were praying for means, looking for answers, and firmly persuaded that their expectations wouldnot be disappointed. Since that entry was made, seventeen more yearshave borne their witness that this trust was not put to shame. Not abranch of this tree of holy enterprise has been cut off by the sharpblade of a stern necessity. 

Though faith had thus tenaciously held fast to the promises, thepressure was not at once relieved. When, a fortnight after theseconfident records of trust in God had been spread on the pages of thejournal, the balance for the orphans was less than it had been fortwenty-five years, it would have seemed to human sight as though God hadforgotten to be gracious. But, on August 22nd, over one thousand poundscame in for the support of the orphans and thus relief was afforded fora time. 

Again, let us bear in mind how in the most unprecedented straits Godalone was made the confidant, even the best friends of the Institution, alike the poor and the rich, being left in ignorance of the pressure ofwant. It would have been no sin to have made known the circumstances, oreven to have made an appeal for aid to the many believers who wouldgladly have come to the relief of the work. But the _testimony to theLord_ was to be jealously guarded, and the main object of this work offaith would have been imperilled just so far as by any appeal to menthis witness to God was weakened. 

In this crisis, and in every other, faith triumphed, and so thetestimony to a prayer-hearing God grew in volume and power as the yearswent on. It was while as yet this period of testing was not ended, andno permanent relief was yet supplied, that Mr. Muller, with his wife, left Bristol on August 23rd, for the Continent, on his eighth longpreaching tour. Thus, at a time when, to the natural eye, his ownpresence would have seemed well-nigh indispensable, he calmly departedfor other spheres of duty, leaving the work at home in the hands of Mr. Wright and his helpers. The tour had been already arranged for, underGod's leading, and it was undertaken, with the supporting power of adeep conviction that God is as near to those who in prayer wait on Himin distant lands, as on Ashley Down, and needs not the personal presenceof any man in any one place, or at any time, in order to carry on Hiswork. 

In an American city, a half-idiotic boy who was bearing a heavy burdenasked a drayman, who was driving an empty cart, for a ride. Beingpermitted, he mounted the cart with his basket, but thinking he might sorelieve the horse a little, while still himself riding, lifted his loadand carried it. We laugh at the simplicity of the idiotic lad, and yethow often we are guilty of similar folly! We profess to cast ourselvesand our cares upon the Lord, and then persist in bearing our ownburdens, as if we felt that He would be unequal to the task ofsustaining us and our loads. It is a most wholesome lesson for Christianworkers to learn that all true work is primarily the Lord's, and onlysecondarily ours, and that therefore all 'carefulness' on our part isdistrust of Him, implying a sinful self-conceit which overlooks the factthat He is the one Worker and all others are only His instruments. 

As to our trials, difficulties, losses, and disappointments, we areprone to hesitate about committing them to the Lord, trustfully andcalmly. We think we have done well if we take refuge in the Lord'spromise to his reluctant disciple Peter, "What I do thou knowest notnow, but thou shalt know hereafter, " referring this 'hereafter' to thefuture state where we look for the solution of all problems. In Peter'scase the hereafter appears to have come when the feet-washing was doneand Christ explained its meaning; and it is very helpful to our faith toobserve Mr. Muller's witness concerning all these trying anddisappointing experiences of his life, that, without one exception, hehad found already in this life that they worked together for his good;so that he had reason to praise God for them all. In the ninetieth psalmwe read:

 "Make us glad according to the days wherein Thou hast afflicted us And the years wherein we have seen evil. " (Psalm xc. 15. )

This is an inspired prayer, and such prayer is a prophecy. Not a fewsaints have found, this side of heaven, a divine gladness for every yearand day of sadness, when their afflictions and adversities have beenpatiently borne. 

Faith is the secret of both peace and steadfastness, amid all tendenciesto discouragement and discontinuance in well-doing. James was led by theSpirit of God to write that the unstable and unbelieving man is like the"wave of the sea driven with the wind and tossed. " There are two motionsof the waves--one up and down, which we call undulation, the other toand fro, which we call fluctuation. How appropriately both are referredto--"tossed" up and down, "driven" to and fro! The double-minded manlacks steadiness in both respects: his faith has no uniformity ofexperience, for he is now at the crest of the wave and now in the troughof the sea; it has no uniformity of progress, for whatever he gainsto-day he loses to-morrow. 

Fluctuations in income and apparent prosperity did not take GeorgeMuller by surprise. He expected them, for if there were no crises andcritical emergencies how could there be critical deliverances? His trustwas in God, not in donors or human friends or worldly circumstances: andbecause he trusted in the Living God who says of Himself, "I am theLord, I change not, " amid all other changes, his feet were upon the oneRock of Ages that no earthquake shock can move from its eternalfoundations. 

Two facts Mr. Muller gratefully records at this period of his life:(Narrative, IV. 411, 418. )

First. "For above fifty years I have now walked, by His grace, in a pathof complete reliance upon Him who is the faithful one, for everything Ihave needed; and yet I am increasingly convinced that it is by His helpalone I am enabled to continue in this course; for, if left to myself, even after the precious enjoyment so long experienced of walking thus infellowship with God, I should yet be tempted to abandon this path ofentire dependence upon Him. To His praise, however, I am able to statethat for more than half a century I have never had the least desire todo so. "

Second. From May, 1880, to May 1881, a gracious work of the Spirit hadvisited the orphans on Ashley Down and in many of the schools. Duringthe three months spent by Mr. Muller at home before sailing for Americain September, 1880, he had been singularly drawn out in prayer for sucha visitation of grace, and had often urged it on the prayers of hishelpers. The Lord is faithful, and He cheered the heart of His servantin his absence by abundant answers to his intercessions. Before he hadfairly entered on his work in America, news came from home of a blessedwork of conversion already in progress, and which went on for nearly ayear, until there was good ground for believing that in the five housesfive hundred and twelve orphans had found God their Father in Christ, and nearly half as many more were in a hopeful state. 

The Lord did not forget His promise, and He did keep the plant He hadpermitted His servant to set in His name in the soil on Ashley Down. Faith that was tried, triumphed. On June 7, 1884, a legacy of overeleven thousand pounds reached him, the _largest single gift_ ever yetreceived, the largest donations which had preceded being respectivelyone thousand, two thousand, three thousand, five thousand, eightthousand one hundred, and nine thousand and ninety-one pounds. 

This last amount, eleven thousand, had been due for over six years froman estate, but had been kept back by the delays of the Chancery Court. Prayer had been made day by day that the bequest might be set free forits uses, and now the full answer had come; and God had singularly timedthe supply to the need, for there was at that time only forty-one poundsten shillings in hand, not one half of the average daily expenses, andcertain sanitary improvements were just about to be carried out whichwould require an outlay of over two thousand pounds. 

As Mr. Muller closed the solemn and blessed records of 1884, he wrote:

"Thus ended the year 1884, during which we had been tried, greatlytried, in various ways, no doubt for the exercise of our faith, and tomake us know God more fully; but during which we had also been helpedand blessed, and greatly helped and blessed. Peacefully, then, we wereable to enter upon the year 1885, fully assured that, as we had God FORus and WITH us, ALL, ALL would be well. " John Wesley had in the samespirit said a century before, "Best of all, God is with us. "

Of late years the orphanage at Ashley Down has not had as many inmatesas formerly, and some four or five hundred more might now be received. Mr. MUller felt constrained, for some years previous to his death, tomake these vacancies known to the public, in hopes that some destituteorphans might find there a home. But it must be remembered that theprovision for such children has been greatly enlarged since this orphanwork was begun. In 1834 the total accommodation for all orphans, inEngland, reached thirty-six hundred, while the prisons contained nearlytwice as many children under eight years of age. This state of thingsled to the rapid enlargement of the work until over two thousand werehoused on Ashley Down alone; and this colossal enterprise stimulatedothers to open similar institutions until, fifty years after Mr. Mullerbegan his work, at least one hundred thousand orphans were cared for inEngland alone. Thus God used Mr. Muller to give such an impetus to thisform of philanthropy, that destitute children became the object of awidely organized charity both on the part of individuals and ofsocieties, and orphanages now exist for various classes. 

In all this manifold work which Mr. Muller did he was, to the last, self-oblivious. From the time when, in October, 1830, he had given upall stated salary, as pastor and minister of the gospel, he had neverreceived any salary, stipend nor fixed income, of any sort, whether as apastor or as a director of the Scriptural Knowledge Institution. Bothprinciple and preference led him to wait only upon God for all personalneeds, as also for all the wants of his work. Nevertheless God put intothe hearts of His believing children in all parts of the world, not onlyto send gifts in aid of the various branches of the work which Mr. Muller superintended, but to forward to him money for his own uses, aswell as clothes, food, and other temporal supplies. He neverappropriated one penny which was not in some way indicated or designatedas for his own personal needs, and subject to his personal judgment. Nostraits of individual or family want ever led him to use, even for atime, what was sent to him for other ends. Generally gifts intended forhimself were wrapped up in paper with his name written thereon, or inother equally distinct ways designated as meant for him. Thus as earlyas 1874 his year's income reached upwards of twenty-one hundred pounds. Few nonconformist ministers, and not one in twenty of the clergy of theestablishment, have any such income, which averages about six pounds forevery day in the year--and all this came from the Lord, simply in answerto prayer, and without appeal of any sort to man or even the revelationof personal needs. If we add legacies paid at the end of the year 1873, Mr. Muller's entire income in about thirteen months exceeded thirty-onehundred pounds. Of this he gave, out and out to the needy, and to thework of God, the whole amount save about two hundred and fifty, expendedon personal and family wants; and thus started the year 1875 as poor ashe had begun forty-five years before; and if his personal expenses werescrutinized it would be found that even what he ate and drank and worewas with equal conscientiousness expended for the glory of God, so thatin a true sense we may say he spent nothing on himself. 

In another connection it has already been recorded that, when atJubbulpore in 1890, Mr. Muller received tidings of his daughter's death. To any man of less faith that shock might have proved, at his advancedage, not only a stunning but a fatal blow. His only daughter and onlychild, Lydia, the devoted wife of James Wright, had been called home, inher fifty-eighth year, and after nearly thirty years of labour at theorphan houses. What this death meant to Mr. Muller, at the age ofeighty-four, no one can know who has not witnessed the mutual devotionof that daughter and that father: and what that loss was to Mr. Wright, the pen alike fails to portray. If the daughter seemed to her fatherhumanly indispensable, she was to her husband a sort of inseparable partof his being; and over such experiences as these it is the part ofdelicacy to draw the curtain of silence. But it should be recorded thatno trait in Mrs. Wright was more pathetically attractive than herhumility. Few disciples ever felt their own nothingness as she did, andit was this ornament of a meek and quiet spirit--the only ornament shewore--that made her seem so beautiful to all who knew her well enoughfor this 'hidden man of the heart' to be disclosed to their vision. Didnot that ornament in the Lord's sight appear as of great price? Truly"the beauty of the Lord her God was upon her. "

James Wright had lived with his beloved Lydia for more than eighteenyears, in "unmarred and unbroken felicity. " They had together shared inprayers and tears before God, bearing all life's burdens in common. Weakas she was physically, he always leaned upon her and found her a towerof spiritual strength in time of heavy responsibility. While, in herlowly-mindedness, she thought of herself as a 'little useless thing, ' hefound her both a capable and cheerful supervisor of many most importantdomestic arrangements where a competent woman's hand was needful: and, with rare tact and fidelity, she kept watch of the wants of the orphansas her dear mother had done before her. After her decease, her husbandfound among her personal effects a precious treasure--a verse writtenwith her own hand:

 "I have seen the face of Jesus, Tell me not of aught beside; I have heard the voice of Jesus, All my soul is satisfied. "

This invaluable little fragment, like that other writing found by thisbeloved daughter among her mother's effects, became to Mr. Wright whatthat had been to Mr. Muller, a sort of last legacy from his departed andbeloved wife. Her desires were fulfilled; she had seen the face andheard the voice of Him who alone could satisfy her soul. 

In the Fifty-third Report, which extends to May 26, 1892, it is statedthat the expenses exceeded the income for the orphans by a total of overthirty-six hundred pounds, so that many dear fellow labourers, withoutthe least complaint, were in arrears as to salaries. This was the secondtime only, in fifty-eight years, that the income thus fell short of theexpenses. Ten years previous, the expenses had been in excess of theincome by four hundred and eighty-eight pounds, but, within one monthafter the new financial year had begun, by the payment of legacies threetimes as much as the deficiency was paid in; and, adding donations, sixtimes as much. And now the question arose whether God would not have Mr. Muller contract rather than expand the work. 

He says: "The Lord's dealings with us during the last year indicate thatit is His will we should contract our operations, and we are waitingupon Him for directions as to how and to what extent this should bedone; for we have but one single object--the glory of God. When Ifounded this Institution, one of the principles stated was, 'that therewould be no enlargement of the work by going into debt': and in likemanner we cannot go on with _that which already exists_ if we have notsufficient means coming in to meet the current expenses. " Thus the godlyman who loved to expand his service for God was humble enough to bow tothe will of God if its contraction seemed needful. 

Prayer was much increased, and faith did not fail under the trial, whichcontinued for weeks and months, but was abundantly sustained by thepromises of an unfailing Helper. This distress was relieved in March bythe sale of ten acres of land, at one thousand pounds an acre, and atthe close of the year there was in hand a balance of over twenty-threehundred pounds. 

The exigency, however, continued more or less severe until again, in1893-4, after several years of trial, the Lord once more bountifullysupplied means. And Mr. Muller is careful to add that though the_appearance_ during those years of trial was many times as if God hadforgotten or forsaken them and would never care any more about theInstitution, it was only in appearance, for he was as mindful of it asever, and he records how by this discipline faith was still furtherstrengthened, God was glorified in the patience and meekness whereby Heenabled them to endure the testing, and tens of thousands of believerswere blessed in afterward reading about these experience's of divinefaithfulness. *

* Fifty-fifth Report, p. 32. 

Five years after Mrs. Wright's death, Mr. Muller was left again awidower. His last great mission tour had come to an end in 1892, and in1895, on the 13th of January, the beloved wife who in all these longjourneys had been his constant companion and helper, passed to her rest, and once more left him peculiarly alone, since his devoted Lydia hadbeen called up higher. Yet by the same grace of God which had alwaysbefore sustained him he was now upheld, and not only kept in unbrokenpeace, but enabled to "kiss the Hand which administered the stroke. "

At the funeral of his second wife, as at that of the first, he made theaddress, and the scene was unique in interest. Seldom does a man ofninety conduct such a service. The faith that sustained him in everyother trial held him up in this. He lived in such habitual communionwith the unseen world, and walked in such uninterrupted fellowship withthe unseen God, that the exchange of worlds became too real for him tomourn for those who had made it, or to murmur at the infinite Love thatnumbers our days. It moved men more deeply than any spoken word ofwitness to see him manifestly borne up as on everlasting Arms. 

I remember Mr. Muller remarking that he waited eight years before heunderstood at all the purpose of God in removing his first wife, whoseemed so indispensable to him and his work. His own journal explainsmore fully this remark. When it pleased God to take from him his secondwife, after over twenty-three years of married life, again he rested onthe promise that "All things work together for good to them that loveGod" and reflected on his past experiences of its truth. When he losthis first wife after over thirty-nine years of happy wedlock, while hebowed to the Father's will, how that sorrow and bereavement could workgood had been wholly a matter of _faith, _ for no compensating good wasapparent to sight; yet he believed God's word and waited to see how itwould be fulfilled. That loss seemed one that could not be made up. Onlya little before, two orphan houses had been opened for nine hundred moreorphans, so that there were total accommodations for over two thousand;she, who by nature, culture, gifts, and graces, was so wonderfullyfitted to be her husband's helper, and who had with motherly love caredfor these children, was suddenly removed from his side. Four years afterMr. Muller married his second wife, he saw it plainly to be God's willthat he should spend life's evening-time in giving witness to thenations. These mission tours could not be otherwise than very trying tothe physical powers of endurance, since they covered over two hundredthousand miles and obliged the travellers to spend a week at a time in atrain, and sometimes from four to six weeks on board a vessel. Mrs. Muller, though never taking part in public, was severely taxed by allthis travel, and always busy, writing letters, circulating books andtracts, and in various ways helping and relieving her husband. All atonce, while in the midst of these fatiguing journeys and exposures tovarying climates, it flashed upon Mr. Muller that his first wife, whohad died in her seventy-third year, _could never have undertaken thesetours, _ and that the Lord had thus, in taking her, left him free to makethese extensive journeys. She would have been over fourscore years oldwhen these tours began, and, apart from age, could not have borne theexhaustion, because of her frail health; whereas the second Mrs. Muller, who, at the time, was not yet fifty-seven, was both by her age andstrength fully equal to the strain thus put upon her. 

CHAPTER XIX

AT EVENING-TIME--LIGHT

THE closing scene of this beautiful and eventful life-history has aninterest not altogether pathetic. Mr. Muller seems like an elevatedmountain, on whose summit the evening sun shines in lingering splendour, and whose golden peak rises far above the ordinary level and belongs toheaven more than earth, in the clear, cloudless calm of God. 

From May, 1892, when the last mission tour closed; he devoted himselfmainly to the work of the Scriptural Knowledge Institution, and topreaching at Bethesda and elsewhere as God seemed to appoint. His healthwas marvelous, especially considering how, when yet a young man, frequent and serious illnesses and general debility had apparentlydisqualified him from all military duty, and to many prophesied earlydeath or hopeless succumbing to disease. He had been in tropic heat andarctic cold, in gales and typhoons at sea, and on journeys by rail, sometimes as continuously long as a sea-voyage. He had borne the pest offleas, mosquitoes, and even rats. He had endured changes of climate, diet, habits of life, and the strain of almost daily services, and comeout of all unscathed. This man, whose health was never robust, had gonethrough labours that would try the mettle of an iron constitution; thisman, who had many times been laid aside by illness and sometimes formonths and who in 1837 had feared that a persistent head trouble mightunhinge his mind, could say, in his ninety-second year: "I have beenable, every day and all the day, to work, and that with ease, as seventyyears since. " When the writer was holding meetings in Bristol in 1896, on an anniversary very sacred to himself, he asked his beloved fatherMuller to speak at the closing meeting of the series, in the Y. M. C. A. Hall; and he did so, delivering a powerful address of forty-fiveminutes, on Prayer in connection with Missions, and giving his ownlife-story in part, with a vigour of voice and manner that seemed adenial of his advanced age. *

* Appendix K. 

The marvelous preservation of such a man at such an age reminds one ofCaleb, who at eighty-five could boast in God that he was as strong evenfor war as in the day that he was sent into the land as one of thespies; and Mr. Muller himself attributed this preservation to threecauses: first, the exercising of himself to have always a consciencevoid of offence both toward God and toward men; secondly to the love hefelt for the Scriptures, and the constant recuperative power theyexercised upon his whole being; and third, to that happiness he felt inGod and His work, which relieved him of all anxiety and needless wearand tear in his labours. 

The great fundamental truth that this heroic man stamped on hisgeneration was that the Living God is the same to-day and forever asyesterday and in all ages past, and that, with equal confidence with themost trustful souls of any age, we may believe His word, and to everypromise add, like Abraham, our 'Amen'--IT SHALL BE SO!* When, a fewdays after his death, Mr. E. H. Glenny, who is known to many as thebeloved and self-sacrificing friend of the North African Mission, passedthrough Barcelona, he found written in an album over his signature thewords: "Jesus Christ, the same yesterday and to-day and for ever. " And, like the writer of the Epistle to the Hebrews, quoting from the 102ndPsalm, we may say of Jehovah, while all else changes and perishes:

 "THOU REMAINEST"; "THOU ART THE SAME. "

Toward the close of life Mr. Muller, acting under medical advice, abatedsomewhat of his active labours, preaching commonly but once a Sunday. Itwas my privilege to hear him on the morning of the Lord's day, March 22, 1896. He spoke on the 77th Psalm; of course he found here his favouritetheme--prayer; and, taking that as a fair specimen of his averagepreaching, he was certainly a remarkable expositor of Scripture even atninety-one years of age. Later on the outline of this discourse will befound. 

* Gen. Xv. 6. (Hebrew. )

On Sunday morning, March 6, 1898, he spoke at Alma Road Chapel, and onthe Monday evening following was at the prayer service at Bethesda, onboth occasions in his usual health. On Wednesday evening following, hetook his wonted place at the Orphan House prayer meeting and gave outthe hymns:

 "The countless multitude on high. "and "We'll sing of the Shepherd that died. "

When he bade his beloved son-in-law "good-night, " there was no outwardsign of declining strength. He seemed to the last the vigorous old man, and retired to rest as usual. It had been felt that one so advanced inyears should have some night-attendant, especially as indications ofheart-weakness had been noticed of late, and he had yielded to thepressure of love and consented to such an arrangement _after thatnight. _ But the consent came too late. He was never more to need humanattendance or attention. On Thursday morning, March 10th, at about seveno'clock, the usual cup of tea was taken to his room. To the knock at thedoor there was no response save an ominous silence. The attendant openedthe door, only to find that the venerable patriarch lay dead, on thefloor beside the bed. He had probably risen to take some nourishment--aglass of milk and a biscuit being always put within reach--and, whileeating the biscuit, he had felt faint, and fallen, clutching at thetable-cloth as he fell, for it was dragged off, with certain things thathad lain on the table. His medical adviser, who was promptly summoned, gave as his opinion that he had died of heart-failure some hour or twobefore he had been found by his attendant. 

Such a departure, even at such an age, produced a worldwide sensation. That man's moral and spiritual forces reached and touched the earth'sends. Not in Bristol, or in Britain alone, but across the mighty waterstoward the sunrise and sunset was felt the responsive pulse-beat of adeep sympathy. Hearts bled all over the globe when it was announced, bytelegraph wire and ocean cable, that George Muller was dead. It was saidof a great Englishman that his influence could be measured only by"parallels of latitude"; of George Muller we may add, and by meridiansof longitude. He belonged to the whole church and the whole world, in aunique sense; and the whole race of man sustained a loss when he died. 

The funeral, which took place on the Monday following, was a populartribute of affection, such as is seldom seen. Tens of thousands ofpeople reverently stood along the route of the simple procession; menleft their workshops and offices, women left their elegant homes orhumble kitchens, all seeking to pay a last token of respect. Bristol hadnever before witnessed any such scene. 

A brief service was held at Orphan House No. 3, where over a thousandchildren met, who had for a second time lost a 'father'; in front of thereading-desk in the great dining-room, a coffin of elm, studiouslyplain, and by request without floral offerings, contained all that wasmortal of George Muller, and on a brass plate was a simple inscription, giving the date of his death, and his age. 

Mr. James Wright gave the address, reminding those who were gatheredthat, to all of us, even those who have lived nearest God, death comeswhile the Lord tarries; that it is blessed to die in the Lord; and thatfor believers in Christ there is a glorious resurrection waiting. Thetears that ran down those young cheeks were more eloquent than anywords, as a token of affection for the dead. The procession silentlyformed. Among those who followed the bier were four who had beenoccupants of that first orphan home in Wilson Street. The children'sgrief melted the hearts of spectators, and eyes unused to weeping weremoistened that day. The various carriages bore the medical attendants, the relatives and connections of Mr. Muller, the elders and deacons ofthe churches with which he was associated, and his staff of helpers inthe work on Ashley Down. Then followed forty or fifty other vehicleswith deputations from various religious bodies, etc. 

At Bethesda, every foot of space was crowded, and hundreds sought invain for admission. The hymn was sung which Mr. Muller had given out atthat last prayer meeting the night before his departure. Dr. Maclean ofBath offered prayer, mingled with praise for such a long life of serviceand witness, of prayer and faith, and Mr. Wright spoke from Hebrewsxiii. 7, 8:

 "Remember them which have the rule over you, Who have spoken unto you the word of God: Whose faith follow, Considering the end of their conversation: Jesus Christ, the same yesterday and to-day and forever. "

He spoke of those spiritual rulers and guides whom God sets over hispeople; and of the privilege of imitating their faith, calling attentionto the two characteristics of his beloved father-in-law's faith: first, that it was based on that immovable Rock of Ages, God's written word;and secondly, that it translated the precepts and promises of that wordinto daily life. 

Mr. Wright made very emphatic Mr. Muller's acceptance of the wholeScriptures, as divinely inspired. He had been wont to say to youngbelievers, "Put your finger on the passage on which your faith rests, "and had himself read the Bible from end to end nearly two hundred times. He fed on the Word and therefore was strong. He found the centre of thatWord in the living Person it enshrines, and his one ground of confidencewas His atoning work. Always in his own eyes weak, wretched, and vile, unworthy of the smallest blessing, he rested solely on the merit andmediation of His great High Priest. 

George Muller _cultivated_ faith. He used to say to his helpers inprayer and service, "Never let enter your minds a shadow of doubt as tothe love of the Father's heart or the power of the Father's arm. " And heprojected his whole life forward, and looked at it in the light of theJudgment Day. 

Mr. Wright's address made prominent one or two other most importantlessons, as, for example, that the Spirit bids us imitate, not theidiosyncrasies or philanthropy of others, but _their faith. _ And he tookoccasion to remind his hearers that philanthropy was not the foremostaim or leading feature of Mr. Muller's life, but above all else tomagnify and glorify God, _"as still the living God who, now as well asthousands of years ago, hears the prayers of His children and helpsthose who trust Him. "_ He touchingly referred to the humility that ledMr. Muller to do the mightiest thing for God without self-consciousness, and showed that God can take up and use those who are willing to be onlyinstruments. 

Mr. Wright further remarked: "I have been asked again and again latelyas to whether the orphan work would go on. It is going on. Since thecommencement of the year we have received between forty and fifty freshorphans, and this week expect to receive more. The other four objects ofthe Institution, according to the ability God gives us, are still beingcarried on. We believe that whatever God would do with regard to thefuture will be worthy of Him. We do not know much more, and do not wantto. He knows what He will do. I cannot think, however, that the God whohas so blessed the work for so long will leave our prayers as to thefuture unanswered. "

Mr. Benjamin Perry then spoke briefly, characterizing Mr. Muller as thegreatest personality Bristol had known as a citizen. He referred to hispower as an expounder of Scripture, and to the fact that he brought toothers for their comfort and support what had first been food to his ownsoul. He gave some personal reminiscences, referring, for instance, tohis ability at an extreme old age still to work without hindrance eithermental or physical, free from rheumatism, ache, or pain, and seldomsuffering from exhaustion. He briefly described him as one who, inresponse to the infinite love of God, which called him from a life ofsin to a life of salvation and service, wholly loved God above everybodyand everything, so that his highest pleasure was to please and serveHim. As an illustration of his humility, he gave an incident. When oflate a friend had said, "When God calls you home, it will be like aship going into harbour, full sail. "--"Oh no!" said Mr. Muller, "it ispoor George Muller who needs daily to pray, 'Hold Thou me up in mygoings, that my footsteps slip not. '" The close of such lives as thoseof Asa and Solomon were to Mr. Muller a perpetual warning, leading himto pray that he might never thus depart from the Lord in his old age. 

After prayer by Mr. J. L. Stanley, Col. Molesworth gave out the hymn, "'Tis sweet to think of those at rest. "

And after another prayer by Mr. Stanley Arnot, the body was borne to itsresting-place in Arno's Vale Cemetery, and buried beside the bodies ofMr. Muller's first and second wives, some eighty carriages joining in theprocession to the grave. Everything from first to last was as simple andunostentatious as he himself would have wished. At the graveside Col. Molesworth prayed, and Mr. George F. Bergin read from 1 Cor. Xv. Andspoke a few words upon the tenth verse, which so magnifies the grace ofGod both in what we _are_ and what we _do. _

Mr. E. K. Groves, nephew of Mr. Muller, announced as the closing hymnthe second given out by him at that last prayer meeting at theorphanage. 

 "We'll sing of the Shepherd that died. "

Mr. E. T. Davies then offered prayer, and the body was left to itsundisturbed repose, until the Lord shall come. 

Other memorial services were held at the Y. M. C. A. Hall, and verynaturally at Bethesda Chapel, which brought to a fitting close thisseries of loving tributes to the departed. On the Lord's day precedingthe burial, in nearly all the city pulpits, more or less extendedreference had been made to the life, the character, and the career ofthe beloved saint who had for so many years lived his irreproachablelife in Bristol. Also the daily and weekly press teemed with obituarynotices, and tributes to his piety, worth, and work. 

It was touchingly remarked at his funeral that he first confessed tofeeling weak and weary in his work that last night of his earthlysojourn; and it seemed specially tender of the Lord not to allow thatsense of exhaustion to come upon him until just as He was about to sendHis chariot to bear him to His presence. Mr. Muller's last sermon atBethesda Chapel, after a ministry of sixty-six years, had been from 2Cor. V. 1:

"For we know that, if our earthly house of this tabernacle weredissolved, we have a building of God, a house not made with hands, eternal in the heavens. "

It was as though he had some foretokens of his being about shortly toput off this his tabernacle. Evidently he was not taken by surprise. Hehad foreseen that his days were fast completing their number. Sevenmonths before his departure, he had remarked to his medical attendant, in connection with the irregularity of his pulse: "It means _death. "_

Many of the dear orphans--as when the first Mrs. Muller died--wrote, asking that they might contribute toward the erection of a monument tothe memory of their beloved benefactor. Already one dear young servanthad gathered, for the purpose, over twenty pounds. In conformity withthe known wishes of his father-in-law that only the simplest headstonebe placed over his remains, Mr. Wright thought necessary to check theinflow of such gifts, the sum in hand being quite sufficient. 

Further urgent appeals were made both from British and American friends, for the erection of some statue or other large visible monument ormemorial, and in these appeals the local newspapers united. At lengthprivate letters led Mr. Wright to communicate with the public press, asthe best way at once to silence these appeals and express the ground ofrejecting such proposals. He wrote as follows:

"You ask me, as one long and closely associated with the late Mr. GeorgeMuller, to say what I think would be most in accordance with his ownwishes as a fitting memorial of himself. 

"Will not the best way of replying to this question be to let him speakfor himself?

"1st. When he erected Orphan House No. 1, and the question came what isthe building to be called, he deliberately avoided associating his ownname with it, and named it 'The New Orphan House, Ashley Down. ' N. B. --Tothe end of his life he _disliked_ hearing or reading the words 'Muller'sOrphanage. ' In keeping with this, for years, in _every Annual Report, _when referring to the Orphanage he reiterated the statement, 'The NewOrphan Houses on Ashley Down, Bristol, are not _my_ Orphan Houses, . .. They are God's Orphan Houses. ' (See, for example, the Report for 1897, p. 69. )

"2nd. For years, in fact until he was nearly eighty years old, hesteadily refused to allow any _portrait_ of himself to be published; andonly most reluctantly (for reasons which he gives with characteristicminuteness in the preface to 'Preaching Tours') did he at length giveway on this point. 

"3rd. In the last published Report, at page 66, he states: 'The primaryobject I had in view in carrying on this work, ' viz. , 'that it might beseen that now, in the nineteenth century, _God is still the Living God, and that now, as well as thousands of years ago, He listens to theprayers of His children and helps those who trust in Him. '_ From thesewords and ways of acting, is it not evident, that the only 'memorial'that George Muller cared about was that which consists in the effect ofhis example, Godward, upon his fellow men? Every soul converted to God(instrumentally) through his words or example constitutes a permanentmemorial to him as the father in Christ of such an one. Every believerstrengthened in faith (instrumentally) through his words or exampleconstitutes a similar memorial to his spiritual teacher. 

"He knew that God had, already, in the riches of His grace, given himmany such memorials; and he departed this life, as I well know, cherishing the most lively hope that he should greet _above_ thousandsmore to whom it had pleased God to make him a channel of rich spiritualblessing. 

"He used often to say to me, when he opened a letter in which the writerpoured out a tale of sore pecuniary need, and besought his help to anextent twice or three or ten times exceeding the sum total of his (Mr. Muller's) earthly possessions at the moment, 'Ah! these dear peopleentirely miss the lesson I am _trying_ to teach them, for they come to_me, _ instead of going to _God. '_ And if he could come back to us for anhour, and listen to an account of what his sincerely admiring, butmistaken, friends are proposing to do to _perpetuate_ his memory, I canhear him, with a sigh, exclaiming, 'Ah! these _dear_ friends areentirely missing the lesson that I tried for seventy years to teachthem, ' viz. , 'That a _man_ can receive nothing except it be _given_ him_from above, '_ and that, therefore, it is the Blessed _Giver, _ and notthe poor receiver, that is to be glorified. 

 "Yours faithfully, "JAMES WRIGHT. "

CHAPTER XX

THE SUMMARY OF THE LIFE-WORK

DEATH shuts the door upon earthly service, whatever door it may open toother forms and spheres of activity. There are many intimations thatservice beyond the grave is both unceasing and untiring: the blesseddead "rest indeed from their _labours"_--toilsome and painfultasks--"but their works"--activities for God--"do follow them, " whereexertion is without exhaustion. 

This is therefore a fit point for summing up the results of the workover which, from its beginning, one man had specially had charge. Onesentence from Mr. Muller's pen marks the purpose which was the verypivot of his whole being: "I have joyfully dedicated my whole life tothe object of exemplifying how much may be accomplished by prayer andfaith. " This prepared both for the development of the character of himwho had such singleness of aim, and for the development of the work inwhich that aim found action. Mr. Muller's oldest friend, Robert C. Chapman of Barnstaple, beautifully says that "when a man's chiefbusiness is to serve and please the Lord, all his circumstances becomehis servants"; and we shall find this maxim true in Mr. Muller'slife-work. 

The Fifty-ninth Report, issued May 26, 1898, was the last up to the dateof the publication of this volume, and the first after Mr. Muller'sdeath. In this, Mr. Wright gives the brief but valuable summary not onlyof the whole work of the year preceding, but of the whole work from itsbeginning, and thus helps us to a comprehensive survey. 

This report is doubly precious as it contains also the last contributionof Mr. Muller's own pen to the record of the Lord's dealings. It isprobable that on the afternoon of March 9th he laid down his pen, forthe last time, all unconscious that he was never again to take it up. Hehad made, in a twofold sense, his closing entry in life's solemnjournal! In the evening of that day he took his customary part in theprayer service in the orphan house--then went to sleep for the last timeon earth; there came a waking hour, when he was alone with God, andsuddenly departed, leaving his body to its long sleep that knows nowaking until the day of the Lord's coming, while his spirit returnedunto God who gave it. 

The afternoon of that day of death, and of 'birth' into the heavenlylife--as the catacomb saints called it--found the helpers againassembled in the same prayer room to commit the work to him "who onlyhath immortality, " and who, amid all changes of human administration, ever remains the divine Master Workman, never at a loss for His ownchosen instruments. 

Mr. Wright, in this report, shows himself God's chosen successor in thework, evidently like-minded with the departed director. The firstparagraph, after the brief and touching reference to his father-in-law, serves to convey to all friends of this work the assurance that he towhom Mr. Muller left its conduct has also learned the one secret of allsuccess in coworking with God. It sounds, as the significant _keynote_for the future, the same old keynote of the past, carrying on the melodyand harmony, without change, into the new measures. It is the sameoratorio, without alteration of theme, time, or even key: the leadingperformer is indeed no more, but another hand takes up his instrumentand, trembling with emotion, continues the unfinished strain so thatthere is no interruption. Mr. Wright says:

"It is written (Job xxvi. 7): 'He hangeth the earth upon_nothing'_--that is, no _visible_ support. And so we exult in the factthat 'the Scriptural Knowledge Institution for Home and Abroad' hangs, as it has ever hung, since its commencement, now more than sixty-fouryears ago, 'upon nothing, ' that is, upon no VISIBLE support. It hangsupon no human patron, upon no endowment or funded property, but solelyupon the good pleasure of the blessed God. "

Blessed lesson to learn! that to hang upon the invisible God is not tohang "upon nothing, " though it be upon nothing _visible. _ The power andpermanence of the invisible forces that hold up the earth after sixtycenturies of human history are sufficiently shown by the fact that thisgreat globe still swings securely in space and is whirled through itsvast orbit, and that, without variation of a second, it still moves withdivine exactness in its appointed path. We can therefore trust the sameinvisible God to sustain with His unseen power all the work which faithsuspends upon His truth and love and unfailing word of promise, thoughto the natural eye all these may seem as nothing. 

Mr. Wright records also a very striking answer to long-continued prayer, and a most impressive instance of the tender care of the Lord, in the_providing of an associate, _ every way like-minded, and well fitted toshare the responsibility falling upon his shoulders at the decease ofhis father-in-law. 

Feeling the burden too great for him, his one resourcewas to cast his burden on the Lord. He and Mr. Muller had asked of Godsuch a companion in labour for three years before his departure, and Mr. Wright and his dear wife had, for twenty-five years before that--fromthe time when Mr. Muller's long missionary tours began to withdraw himfrom Bristol--besought of the Lord the same favour. But to none of themhad any _name_ been suggested, or, if so, it had never been mentioned. 

After that day of death, Mr. Wright felt that a gracious Father wouldnot long leave him to sustain this great burden alone, and about afortnight later he felt assured that it was the will of God that heshould ask Mr. George Frederic Bergin to join him in the work, whoseemed to him a _"true yoke-fellow. "_ He had known him well for aquarter-century; he had worked by his side in the church; and thoughthey were diverse in temperament, there had never been a break in unityor sympathy. Mr. Bergin was seventeen years his junior, and so likely tosurvive and succeed him; he was very fond of children, and had been muchblessed in training his own in the nurture and admonition of the Lord, and hence was fitted to take charge of this larger family of orphans. Confident of being led of God, he put the matter before Mr. Bergin, delighted but not surprised to find that the same God had moved on hismind also, and in the same direction; for not only was he ready torespond to Mr. Wright's appeal, but he had been led of God to feel thathe should, after a certain time, _go to Mr. Wright and offer himself. _The Spirit who guided Philip to the Eunuch and at the same time had madethe Eunuch to inquire after guidance; who sent men from Cornelius and, while they were knocking at Simon's house, was bidding Peter go withthem, still moves in a mysterious way, and simultaneously, on those whomHe would bring together for cooperation in loving service. And thus Mr. Wright found the Living God the same Helper and Supplier of every need, after his beloved father-in-law had gone up higher; and felt constrainedto feel that the God of Elijah was still at the crossing of the Jordanand could work the same wonders as before, supplying the need of thehour when the need came. 

Mr. Muller's own gifts to the service of the Lord find in thisposthumous report their first full record and recognition. Readers ofthe Annual Reports must have noticed an entry, recurring with strangefrequency during all these thirty or forty years, and thereforesuggesting a giver that must have reached a very ripe age: "from aservant of the Lord Jesus, who, constrained by the love of Christ, seeksto lay up treasure in heaven. " If that entry be carefully followedthroughout and there be added the personal gifts made by Mr. Muller tovarious benevolent objects, it will be found that the aggregate sum fromthis "servant" reaches, up to March 1, 1898, a total of _eighty-onethousand four hundred and ninety pounds eighteen shillings andeightpence. _ Mr. Wright, now that this "servant of the Lord Jesus" iswith his Master, who promised, "Where I am there shall also My servantbe, " feels free to make known that this donor was no other than _GeorgeMuller himself_ who thus gave out of his own money--money given to himfor his own use or left to him by legacies--the total sum of aboutsixty-four thousand five hundred pounds to the Scriptural KnowledgeInstitution, and, in other directions, seventeen thousand more. 

This is a record of personal gifts to which we know no parallel. Itreminds us of the career of John Wesley, whose simplicity and frugalityof habits enabled him not only to limit his own expenditure to a verysmall sum, but whose Christian liberality and unselfishness prompted himto give all that he could thus save to purely benevolentobjects. While he had but thirty pounds a year, he lived on twenty-eightand gave away forty shillings. Receiving twice as much the next year, hestill kept his living expenses down to the twenty-eight pounds and hadthirty-two to bestow on the needy; and when the third year his incomerose to ninety pounds, he spent no more than before and gave awaysixty-two. The fourth year brought one hundred and twenty, and hedisbursed still but the same sum for his own needs, having ninety-two tospare. It is calculated that in the course of his life he thus gave awayat least thirty thousand pounds, and four silver spoons comprised allthe silver plate that he possessed when the collectors of taxes calledupon him. Such economy on the one hand and such generosity on the otherhave seldom been known in human history. But George Muller's record willcompare favourably with this or any other of modern days. His frugality, simplicity, and economy were equal to Wesley's, and his gifts aggregatedeighty-one thousand pounds. Mr. Muller had received increasingly largesums from the Lord which he _invested_ well and most profitably, so thatfor over sixty years he never lost a penny through a bad speculation!But his investments were not in lands or banks or railways, but in the_work of God. _ He made friends out of the mammon of unrighteousness thatwhen he failed received him into everlasting habitations. He continued, year after year, to make provision for himself, his beloved wife anddaughter, by laying up treasure--in heaven. Such a man had certainly aright to exhort others to systematic beneficence. He gave--as not one ina million gives--not a tithe, not any fixed proportion of annual income, but _all that was left_ after the simplest and most necessary supply ofactual wants. While most Christians regard themselves as doing theirduty if, after they have given a portion to the Lord, they spend all therest on themselves, God led George Muller to reverse this rule andreserve only the most frugal sum for personal needs, that the entireremainder might be given to him that needeth. The utter _revolution_implied in our habits of giving which would be necessary were such arule adopted is but too obvious. Mr. Muller's own words are:

"My aim never was, how much I could _obtain, _ but rather how much Icould give. "

He kept continually before him _his stewardship_ of God's property; andsought to make the most of the one brief life on earth, and to use forthe best and largest good the property held by him in trust. The thingsof God were deep realities, and, projecting every action and decisionand motive into the light of the judgment-seat of Christ, he askedhimself how it would appear to him in the light of that tribunal. Thushe sought prayerfully and conscientiously so to live and labour, so todeny himself, and, by love, serve God and man, as that he should not beashamed before Him at His coming. But not in a spirit of _fear_ was thisdone; for if any man of his generation knew the perfect love that castsout fear, it was George Muller. He felt that God is love, and love is ofGod. He saw that love manifested in the greatest of gifts--Hisonly-begotten Son at Calvary--he knew and believed the Love that Godhath to us; he received it into his own heart; it became an abidingpresence, manifested in obedience and benevolence, and, subduing himmore and more, it became perfected so as to expel tormenting fear andimpart a holy confidence and delight in God. 

Among the texts which strongly impressed and moulded Mr. Muller's habitsof giving was Luke vi. 38:

"Give and it shall be given unto you. Good measure, pressed down, shakentogether and running over shall men give into your bosom. "

He believed this promise and he verified it. His testimony is: "I hadGIVEN, and God had caused to be GIVEN TO ME AGAIN, and bountifully. "

Again he read: "It is more blessed to give than to receive. "

He says that he BELIEVED what he found in the word of God, and by Hisgrace sought to ACT ACCORDINGLY, and thus again records that he wasblessed abundantly and his peace and joy in the Holy Ghost increasedmore and more. 

It will not be a surprise, therefore, that, as has been already noted, Mr. Muller's _entire personal estate_ at his death, as sworn to, whenthe will was admitted to probate, was only 169 pounds 9s. 4d. , of whichbooks, household furniture, etc. , were reckoned at over one hundredpounds, the only _money_ in his possession being a trifle over sixtypounds, and even this only awaiting disbursement as God's steward. 

The will of Mr. Muller contains a pregnant clause which should not beforgotten in this memorial. It closes with a paragraph which is deeplysignificant as meant to be his posthumous word of testimony--"a lasttestament":

"I cannot help admiring God's wondrous grace in bringing me to theknowledge of the Lord Jesus when I was an entirely careless andthoughtless young man, and that He has kept me in His fear and truth, allowing me the great honour, for so long a time, of serving Him. "

In the comprehensive summary contained in this Fifty-ninth Report, remarkable growth is apparent during the sixty-four years since theoutset of the work in 1834. During the year ending May 26, 1898, thenumber of day-schools was 7, and of pupils, 354; the number of childrenin attendance from the beginning, 81, 501. The number of homeSunday-schools, 12, and of children in them, 1341; but from thebeginning, 32, 944. The number of Sunday-schools _aided_ in England andWales, 25. The amount expended in connection with home schools, 736pounds 13s. 10d. ; from the outset, 109, 992 pounds 19s. 10d. The Biblesand parts thereof circulated, 15, 411; from the beginning, 1, 989, 266. Money expended for this purpose the past year, 439 pounds; from thefirst, 41, 090 pounds 13s. 3d. Missionary labourers aided, 115. Moneyexpended, 2082 pounds 9s. 6d; from the outset, 261, 859 pounds 7s. 4d. Circulation of books and tracts, 3, 101, 338. Money spent, 1001 pounds3s. ; and from the first, 47, 188 pounds 11s. 10d. The number of orphanson Ashley Down, 1620; and from the first, 10, 024. Money spent in orphanhouses, last year, 22, 523 pounds 13s. 1d. ; and from the beginning, 988, 829 pounds. 

To carry out conviction into action is sometimes a costly sacrifice; butwhatever Mr. Muller's fidelity to conviction cost in one way, he hadstupendous results of his life-work to contemplate, even while he lived. Let any one look at the above figures and facts, and remember that herewas one poor man who, dependent on the help of God only in answer toprayer, could look back over threescore years and see how he had builtfive large orphan houses and taken into his family over ten thousandorphans, expending, for their good, within twelve thousand pounds of around million. He had given aid to day-schools and Sunday-schools, inthis and other lands, where nearly one hundred and fifty thousandchildren have been taught, at a cost of over one hundred and tenthousand pounds more. He had circulated nearly two million Bibles andparts thereof at the cost of over forty thousand pounds; and over threemillion books and tracts, at a cost of nearly fifty thousand poundsmore. And besides all this he had spent over two hundred and sixtythousand pounds to aid missionary labourers in various lands. The sumtotal of the money thus spent during sixty years has thus reached verynearly the astonishing aggregate of one and a half million of poundssterling ($7, 500, 000). 

To summarize Mr. Muller's service we must understand his great secret. Such a life and such a work are the result of one habit more than allelse, --daily and frequent communion with God. Unwearied in supplicationsand intercessions, we have seen how, in every new need and crisis, prayer was the one resort, the prayer of faith. He first satisfiedhimself that he was in the way of duty; then he fixed his mind upon theunchanging word of promise; then, in the boldness of a suppliant whocomes to a throne of grace in the name of Jesus Christ and pleads theassurance of the immutable Promiser, he presented every petition. He wasan unwearied intercessor. No delay discouraged him. This is seenparticularly in the case of individuals for whose conversion or specialguidance into the paths of full obedience he prayed. On his prayer listwere the names of some for whom he had besought God, daily, by name, forone, two, three, four, six, ten years before the answer was given. Theyear just before his death, he told the writer of two parties for whosereconciliation to God he had prayed, day by day, _for over sixty years, _and who had not as yet to his knowledge turned unto God: and hesignificantly added, "I have not a doubt that I shall meet them both inheaven; for my Heavenly Father would not lay upon my heart a burden ofprayer for them for over threescore years, if He had not concerning thempurposes of mercy. "

This is a sufficient example of his almost unparalleled perseverance andimportunity in intercession. However long the delay, he held on, as withboth hands clasping the very horns of the altar; and his childlikespirit reasoned simply but confidently, that the very fact of his ownspirit being so long drawn out in prayer for one object, and of theLord's enabling him so to continue patiently and believingly to wait onHim for the blessing, was a promise and prophecy of the answer; and sohe waited on, so assured of the ultimate result that he praised God inadvance, believing that he had practically received that for which heasked. 

It is most helpful here to add that one of the parties for whom for somany years he unceasingly prayed has recently died in faith, havingreceived the promises and embraced them and confessed Jesus as his Lord. Just before leaving Bristol with this completed manuscript of Mr. Muller's life, I met a lady, a niece of the man referred to, throughwhom I received a knowledge of these facts. He had, before hisdeparture, given most unequivocal testimony to his faith and hope in theSaviour of sinners. 

If George Muller could still speak to us, he would again repeat thewarning so frequently found in his journal and reports, that his fellowdisciples must not regard him as a _miracle-worker, _ as though hisexperience were to be accounted so exceptional as to have littleapplication in our ordinary spheres of life and service. With patientrepetition he affirms that in all essentials such an experience is theprivilege of all believers. God calls disciples to various forms of_work, _ but all alike to the same _faith. _ To say, therefore, "I am notcalled to build orphan houses, etc. , and have no right to expect answersto my prayers as Mr. Muller did, " is wrong and unbelieving. Every childof God, he maintained, is first to get into the sphere appointed of God, and therein to exercise full trust, and live by faith upon God's sureword of promise. 

Throughout all these thousands of pages written by his pen, he teachesthat every experience of God's faithfulness is both the reward of pastfaith and prayer, and the preparation of the servant of God for largerwork and more efficient service and more convincing witness to his Lord. 

No man can understand such a work who does not see in it the_supernatural_ power of God. Without that the enigma defies solution;with that all the mystery is at least an open mystery. He himself feltfrom first to last that this supernatural factor was the key to thewhole work, and without that it would have been even to himself aproblem inexplicable. How pathetically we find him often comparinghimself and his work for God to "the Burning Bush in the Wilderness"which, always aflame and always threatened with apparent destruction, was not consumed, so that not a few turned aside wondering to see thisgreat sight. And why was it not burnt? Because Jehovah of hosts, who wasin the Bush, dwelt in the man and in his work: or, as Wesley said withalmost his last breath, "Best of all, God is with us. "

This simile of the Burning Bush is the more apt when we consider the_rapid growth of the work. _ At first so very small as to seem almostinsignificant, and conducted in one small rented house, accommodatingthirty orphans, then enlarged until other rented premises becamenecessary; then one, two, three, four, and even five immense structuresbeing built, until three hundred, seven hundred, eleven hundred andfifty, and finally two thousand and fifty inmates could find shelterwithin them, --how seldom has the world seen such vast and, at the sametime, rapid enlargement! Then look at the outlay! At first a triflingexpenditure of perhaps five hundred pounds for the first year of theScriptural Knowledge Institution, and of five hundred pounds for thefirst twelve month of the orphan work, and in the last year of Mr. Muller's life a grand total of over twenty-seven thousand five hundred, for all the purposes of the Institution. 

The cost of the houses built on Ashley Down might have staggered a manof large capital, but this poor man only cried and the Lord helped him. The first house cost fifteen thousand pounds; the second, overtwenty-one thousand; the third, over twenty-three thousand; and thefourth and fifth, from fifty thousand to sixty thousand more--so thatthe total cost reached about one hundred and fifteen thousand. Besidesall this, there was a yearly expenditure which rose as high astwenty-five thousand for the orphans alone, irrespective of thoseoccasional outlays made needful for emergencies, such as improvedsanitary precautions, which in one case cost over two thousand pounds. 

Here is a burning bush indeed, always in seeming danger of beingconsumed, yet still standing on Ashley Down, and still preserved becausethe same presence of Jehovah burns in it. Not a branch of thismany-sided work has utterly perished, while the whole bush stillchallenges unbelievers to turn aside and see the great sight, and takeoff the shoes from their feet as on holy ground where God manifestsHimself. 

Any complete survey of this great life-work must include much that waswholly outside of the Scriptural Knowledge Institution; such as thatservice which Mr. Muller was permitted to render to the church of Christand the world at large as a preacher, pastor, witness for truth, andauthor of books and tracts. 

His preaching period covered the whole time from 1826 to 1898, the yearof his departure, over seventy years; and from 1830, when he went toTeignmouth, his preaching continued, without interruption except fromill health, until his life closed, with an average through the wholeperiod of probably three sermons a week, or over ten thousand for hislifetime. This is probably a low estimate, for during his missionarytours, which covered over two hundred thousand miles and were spreadthrough' seventeen years, he spoke on an average about once a daynotwithstanding already advanced age. 

His church life was much blessed even in visible and tangible results. During the first two and a half years of work in Bristol, two hundredand twenty-seven members were added, about half of whom were newconverts, and it is probable that, if the whole number brought to theknowledge of Christ by his preaching could now be ascertained, it wouldbe found to aggregate full as many as the average of those years, andwould thus reach into the thousands, exclusive of orphans converted onAshley Down. Then when we take into account the vast numbers addressedand impressed by his addresses, given in all parts of the UnitedKingdom, on the Continent of Europe, and in America, Asia, andAustralia, and the still vaster numbers who have read his Narrative, hisbooks and tracts, or who have in various other ways felt the quickeningpower of his example and life, we shall get some conception--still, atbest, inadequate--of the range and scope of the influence he wielded byhis tongue and pen, his labours, and his life. Much of the bestinfluence defies all tabulated statistics and evades all mathematicalestimates; it is like the fragrance of the alabaster flask which fillsall the house but escapes our grosser senses of sight, hearing, andtouch. This part of George Muller's work we cannot summarize: it belongsto a realm where we cannot penetrate. But God sees, knows, and rewardsit. 

CHAPTER XXI

THE CHURCH LIFE AND GROWTH

THROUGHOUT Mr. Muller's journal we meet scattered and fragmentarysuggestions as to the true conception of Christian teaching andpractice, the nature and office of the Christian ministry, theprinciples which should prevail in church conduct, the mutual relationsof believers, and the Spirit's relation to the Body of Christ, to pureworship, service, and testimony. These hints will be of more value ifthey are crystallized into unity so as to be seen in their connectionwith each other. 

The founder of the orphan houses began and ended his public career as apreacher, and, for over sixty years, was so closely related to one bodyof believers that no review of his life can be complete without asomewhat extended reference to the church in Bristol of which he was oneof the earliest leaders, and, of all who ministered to it, the longestin service. 

His church-work in Bristol began with his advent to that city and endedonly with his departure from it for the continuing city and the Father'sHouse. The joint ministry of himself and Mr. Henry Craik has been tracedalready in the due order of events; but the development of church-life, under this apostolic ministry, furnishes instructive lessons which yieldtheir full teaching only when gathered up and grouped together so as tosecure unity, continuity, and completeness of impression. 

When Mr. Muller and Mr. Craik began joint work in Bristol, foundationsneeded to be relaid. The church-life, as they found it, was not on asufficiently scriptural basis, and they waited on God for wisdom toadjust it more completely to His word and will. This was the work oftime, for it required the instruction of fellow believers so that theymight be prepared to cooperate, by recognizing scriptural and spiritualteaching; it required also the creation of that bond of sympathy whichinclines the flock to hear and heed the shepherd's voice, and follow atrue pastoral leadership. At the outset of their ministry, thesebrethren carefully laid down some principles on which their ministry wasto be based. On May 23, 1832, they frankly stated, at Gideon Chapel, certain terms on which alone they could take charge of the church: theymust be regarded as simply God's servants to labour among them so longas, and in such way as might be His will, and under no bondage of fixedrules; they desired pew-rents to be done away with, and voluntaryofferings substituted, etc. 

There was already, however, a strong conviction that a new start was insome respects indispensable if the existing church-life was to bethoroughly modelled on a scriptural pattern. These brethren determinedto stamp upon the church certain important features such as these:Apostolic simplicity of worship, evangelical teaching, evangelisticwork, separation from the world, systematic giving, and dependence onprayer. They desired to give great prominence to the simple testimony ofthe Word, to support every department of the work by free-willofferings, to recognize the Holy Spirit as the one presiding andgoverning Power in all church assemblies, and to secure liberty for allbelievers in the exercise of spiritual gifts as distributed by thatSpirit to all members of the Body of Christ for service. They believedit scriptural to break bread every Lord's day, and to baptize byimmersion; and, although this latter has not for many years been a termof communion or of fellowship, believers have always been carefullytaught that this is the duty of all disciples. 

It has been already seen that in August, 1832, seven persons in all, including these two pastors, met at Bethesda Chapel to unite infellowship, without any formal basis or bond except that of loyalty tothe Word and Spirit of God. This step was taken in order to start anew, without the hindrance of customs already prevailing, which were felt tobe unscriptural and yet were difficult to abolish without discordantfeeling; and, from that date on, Bethesda Chapel has been the home of anassembly of believers who have sought steadfastly to hold fast the NewTestament basis of church-life. 

Such blessed results are largely due to these beloved colleagues inlabour who never withheld their testimony, but were intrepidlycourageous and conscientiously faithful in witnessing against whateverthey deemed opposed to the Word. Love ruled, but was not confounded withlaxity in matters of right and wrong; and, as they saw more clearly whatwas taught in the Word, they sought to be wholly obedient to the Lord'steaching and leading, and to mould and model every matter, howeverminute, in every department of duty, private or public, according to theexpressed will of God. 

In January, 1834, all teachers who were not believers were dismissedfrom the Sunday-school; and, in the Dorcas Society, only believingsisters were accepted to make clothes for the destitute. The reason wasthat it had been found unwise and unwholesome to mix up or yoke togetherbelievers and unbelievers. * Such association proved a barrier tospiritual converse and injurious to both classes, fostering in theunbelievers a false security, ensnaring them in a delusive hope that tohelp in Christian work might somehow atone for rejection of Jesus Christas a Saviour, or secure favour from God and an open door into heaven. Nodoubt all this indiscriminate association of children of God withchildren of the world in a "mixed multitude" is unscriptural. Unregenerate persons are tempted to think there is some merit at leastin mingling with worshippers and workers, and especially in giving tothe support of the gospel and its institutions. The devil seeks topersuade such that it is acceptable to God to conform externally toreligious rites, and forms, and take part in outward acts of service andsacrifice, and that He will deal leniently with them, despite theirunbelief and disobedience. Mr. Muller and Mr. Craik felt keenly thatthis danger existed and that even in minor matters there must be a lineof separation, for the sake of all involved. 

* 2 Cor. Vi. 14-18. 

When, in 1837, in connection with the congregation at Bethesda, thequestion was raised--commonly known as that of close communion--whetherbelievers who had not been baptized as such should be received intofellowship, it was submitted likewise to the one test of clear scriptureteaching. Some believers were conscientiously opposed to such reception, but the matter was finally and harmoniously settled by "receiving allwho love our Lord Jesus into full communion, irrespective of baptism, "and Mr. Muller, looking back forty-four years later upon this action, bears witness that the decision never became a source of dissension. *

* Appendix L. 

In all other church matters, prayer and searching the Word, askingcounsel of the Holy Oracles and wisdom from above, were the one resort, and the resolution of all difficulties. When, in the spring of 1838, sundry questions arose somewhat delicate and difficult to adjust, Mr. Muller and Mr. Craik quietly withdrew from Bristol for two weeks, togive themselves to prayer and meditation, seeking of God definitedirection. 

The matters then at issue concerned the scriptural conception, mode ofselection and appointment, scope of authority and responsibility, of_the Eldership;_ the proper mode of observance of the _Lord's Supper, _its frequency, proper subjects, etc. Nothing is ever settled finallyuntil settled rightly, nor settled rightly until settled scripturally. Aserious peril confronted the church--not of controversy only, but ofseparation and schism; and in such circumstances mere discussion oftenonly fans the embers of strife and ends in hopeless alienation. Thesespiritually minded pastors followed the apostolic method, referring allmatters to the Scriptures as the one rule of faith and practice, and tothe Holy Spirit as the presiding Presence in the church of God; and theypurposely retired into seclusion from the strife of tongues and ofconflicting human opinion, that they might know the mind of the Lord andact accordingly. The results, as might be foreseen, were clear lightfrom above for themselves, and a united judgment among the brethren; butmore than this, God gave them wisdom so to act, combining the courage ofconviction with the meekness and gentleness of Christ, as that allclouds were dispelled and peace restored. *

* Appendix M. 

For about eight years, services had been held in both Gideon andBethesda chapels; but on April 19, 1840, the last of the servicesconducted by Mr. Muller and Mr. Craik was held at Gideon, --Bethesda, from this time on, becoming the central place of assembly. The reasonsfor this step were somewhat as follows:

These joint pastors strongly felt, with some others, that not a few ofthe believers who assembled at Gideon Chapel were a hindrance to theclear, positive, and united testimony which should be given both to thechurch and world; and it was on this account that, after many meetingsfor prayer and conference, seeking to know God's mind, it was determinedto relinquish Gideon as a place of worship. The questions involvedaffected the preservation of the purity and simplicity of apostolicworship, and so the conformity of church-life to the New Testamentpattern. These well-yoked pastors were very jealous for the Lord God ofhosts, that, among the saints to whom they ministered, nothing shouldfind a lodgment which was not in entire accord with scripturalprinciples, precepts, and practices. 

Perhaps it is well here to put on record, even at risk of repetition, the principles which Mr. Muller and his colleague were wont to enforceas guards or landmarks which should be set up and kept up, in order toexclude those innovations which always bring spiritual declension. 

1. Believers should meet, simply as such, without reference todenominational lines, names, or distinctions, as a corrective andpreventive of sectarianism. 

2. They should steadfastly maintain the Holy Scriptures as the divinerule and standard of doctrine, deportment, and discipline. 

3. They should encourage freedom for the exercise of whatever spiritualgifts the Lord might be pleased by His Spirit to bestow for generaledification. 

4. Assemblies on the Lord's day should be primarily for believers, forthe breaking of bread, and for worship; unbelievers sittingpromiscuously among saints would either hinder the appearance of meetingfor such purposes, or compel a pause between other parts of the serviceand the Lord's Supper. 

5. The pew-rent system should be abolished, as promoting the castespirit, or at least the outward appearance of a false distinctionbetween the poorer and richer classes, especially as pew-holderscommonly look on their sittings as private property. 

6. All money contributed for pastoral support, church work, andmissionary enterprises at home and abroad should be by free-willofferings. 

It was because some of these and other like scriptural principles werethought to be endangered or compromised by practices prevailing atGideon Chapel before Mr. Muller and Mr. Craik took charge, that itseemed best on the whole to relinquish that chapel as a place ofworship. As certain customs there obtaining had existed previously, itseemed to these godly-minded brethren that it would be likely to causeneedless offence and become a root of bitterness should they requirewhat they deemed unscriptural to be renounced; and it seemed the way oflove to give up Gideon Chapel after these eight years of labour there, and to invite such as felt called on to separate from every sectariansystem, and meet for worship where free exercise would be afforded forevery spiritual gift, and where New Testament methods might be morefully followed, to assemble with other believers at Bethesda, whereprevious hindering conditions had not existed. 

Mr. Muller remained very intimately connected with Bethesda and itsvarious outgrowths, for many years, as the senior pastor, orelder, --though only _primus inter pares, _ i. E. , leader among equals. Hisopinions about the work of the ministry and the conduct of church-life, which did so much to shape the history of these churches, therefore forma necessary part of this sketch of the development of church-life. 

It was laid upon his heart frequently to address his brethren in theministry of the Word and the curacy of souls. Everywhere, throughout theworld, he welcomed opportunities for interviews, whether with many orfew, upon whom he could impress his own deep convictions as to the vitalsecrets of effective service in the pulpit and pastorate. Such meetingswith brethren in the ministry numbered hundreds and perhaps thousands inthe course of his long life, and as his testimony was essentially thesame on all occasions, a single utterance may be taken as the type ofall. During his American tours, he gave an hour's address which wasreported and published, and the substance of which may therefore begiven. 

First of all he laid great stress upon the _need of conversion. _ Until aman is both truly turned unto God and sure of this change in himself heis not fitted to convert others. The ministry is not a human profession, but a divine vocation. The true preacher is both a _herald_ and a_witness, _ and hence must back up his message by his personal testimonyfrom experience. 

But even conversion is not enough: there must be an _intimate knowledgeof the Lord Jesus. _ One must know the Lord as coming near to himself, and know the joy and strength found in hourly access. However it bedone, and at any cost, the minister of Christ must reach this closerelationship. It is an absolute necessity to peace and power. 

_Growth in happiness and love_ was next made very prominent. It isimpossible to set limits to the experience of any believer who castshimself wholly on God, surrenders himself wholly to God, and cherishesdeep love for His word and holy intimacy with Himself. The firstbusiness of every morning should be to secure happiness in God. 

He who is to nourish others must carefully _feed his own soul. _ Dailyreading and study of the Scriptures, with much prayer, especially in theearly morning hours, was strenuously urged. Quietness before God shouldbe habitually cultivated, calming the mind and freeing it frompreoccupation. Continuous reading of the Word, in course, will throwlight upon the general teaching of the Word, and reveal God's thoughtsin their variety and connection, and go far to correct erroneous views. 

_Holiness_ must be the supreme aim: prompt obedience to all known truth, a single eye in serving God, and zeal for His glory. Many a life hasbeen more or less a failure because habits of heart well pleasing to Godhave been neglected. Nothing is more the crowning grace than theunconscious grace of _humility. _ All praise of man robs God of His ownhonour. Let us therefore be humble and turn all eyes unto God. 

The _message_ must be gotten from God, if it is to be with power. "AskGod for it, " said Mr. Muller, "and be not satisfied until the heart isat rest. When the text is obtained ask further guidance in meditatingupon it, and keep in constant communion so as to get God's mind in thematter and His help in delivery. Then, after the work is done, pray muchfor blessing, as well as in advance. " He then told some startling factsas to seed sown many years before, but even now yielding fruit in answerto prayer. 

He laid also special emphasis upon _expounding the Scripture. _ The wordof God is the staple of all preaching; Christ and nothing else thecentre of all true ministry of the Word. Whoever faithfully andconstantly preaches Christ will find God's word not returning to himvoid. Preach simply. Luther's rule was to speak so that an ignorantmaid-servant could understand; if she does, the learned professorcertainly will; but it does not hold true that the simple understand allthat the wise do. 

Mr. Muller seldom addressed his brethren in the ministry without givingmore or less counsel as to the conduct of church-life, giving plainwitness against such hindrances as unconverted singers and choirs, secular methods of raising money, pew-rents and caste distinctions inthe house of prayer, etc. ; and urging such helps as inquirers' meetings, pastoral visits, and, above all else, believing prayer. He urgeddefinite praying and importunate praying, and remarked that Satan willnot mind how we labour in prayer for a few days, weeks, or even months, if he can at last discourage us so that we cease praying, as though itwere of no use. 

As to prayers for past seed-sowing, he told the writer of this memoirhow in all supplication to God he looked not only forward but_backward. _ He was wont to ask that the Lord would be pleased to blessseed long since sown and yet apparently unfruitful; and he said that, inanswer to these prayers, he had up to that day evidence of God's lovingremembrance of his work of faith and labour of love in years long goneby. He was permitted to know that messages delivered for God, tractsscattered, and other means of service had, after five, ten, twenty, andeven sixty years, at last brought forth a harvest. Hence his urgency inadvising fellow labourers to pray unceasingly that God would workmightily in the hearts of those who had once been under their care, bringing to their remembrance the truth which had been set before them. 

The humility Mr. Muller enjoined he practised. He was ever only the_servant_ of the Lord. Mr. Spurgeon, in one of his sermons, describesthe startling effect on London Bridge when he saw one lamp after anotherlit up with flame, though in the darkness he could not see thelamplighter; and George Muller set many a light burning when he washimself content to be unseen, unnoticed, and unknown. He honestly soughtnot his own glory, but had the meek and quiet spirit so becoming aminister of Jesus Christ. 

Mr. Henry Craik's death in 1866, after thirty-four years of co-labour inthe Lord, left Mr. Muller comparatively alone with a double burden ofresponsibility, but his faith was equal to the crisis and his peaceremained unbroken. A beloved brother, then visiting Bristol, aftercrowded services conducted by him at Bethesda, was about leaving thecity; and he asked Mr. Muller, "What are you going to do, now that Mr. Craik is dead, to hold the people and prevent their scattering?" "Mybeloved brother, " was the calm reply, "we shall do what we have alwaysdone, _look only to the Lord. "_

This God has been the perpetual helper. Mr. Muller almost totallywithdrew from the work, during the seventeen years of his missionarytours, between 1875 and 1892, when he was in Bristol but a few weeks ormonths at a time, in the intervals between his long journeys andvoyages. This left the assembly of believers still more dependent uponthe great Shepherd and Bishop of souls. But Bethesda has never, in asense, been limited to any one or two men, as the only acknowledgedleaders; from the time when those seven believers gathered about theLord's table in 1832, the New Testament conception of the equality ofbelievers in privilege and duty has been maintained. The one supremeLeader is the Holy Ghost, and under Him those whom He calls andqualifies. One of the fundamental principles espoused by these brethrenis that the Spirit of God controls in the assemblies of the saints; thatHe sets the members, every one of them, in the Body as it pleaseth Him, and divides unto them, severally as He will, gifts for service in theBody; that the only true ordination is His ordination, and that themanifestation of His gifts is the sufficient basis for the recognitionof brethren as qualified for the exercise of an office or function, thepossession of spiritual gifts being sufficient authority for theirexercise. It is with the Body of Christ as with the human body: the eyeis manifestly made for seeing and the ear for hearing, the hand and footfor handling and walking; and this adaptation both shows the design ofGod and their place in the organism. And so for more than threescoreyears the Holy Spirit has been safely trusted to supply and qualify allneeded teachers, helpers, and leaders in the assembly. There has alwaysbeen a considerable number of brethren and sisters fitted and disposedto take up the various departments of service to which they wereobviously called of the Spirit, so that no one person has beenindispensable. Various brethren have been able to give more or less timeand strength to preaching, visiting, and ruling in the church; whilescores of others, who, like Paul, Priscilla and Aquila, the tent-makers, have their various business callings and seek therein to "abide withGod, " are ready to aid as the Lord may guide in such other forms ofservice as may consist with their ordinary vocations. The prosperity ofthe congregation, its growth, conduct, and edification, have thereforebeen dependent only on God, who, as He has withdrawn one worker afteranother, has supplied others in their stead, and so continues to do. 

To have any adequate conception of the fruits of such teaching and suchliving in church-life, it is needful to go at least into one of theMonday-night prayer meetings at Bethesda. It is primitive and apostolicin simplicity. No one presides but the unseen Spirit of God. A hymn issuggested by some brother, and then requests for prayer are read, usually with definite mention of the names of those by and for whomsupplication is asked. Then prayer, scripture reading, singing, andexhortation follow, without any prearrangement as to subject, order inwhich or persons by whom, the exercises are participated in. The fullestliberty is encouraged to act under the Spirit's guidance; and the factof such guidance is often strikingly apparent in the singular unity ofprayer and song, scripture reading and remarks, as well as in theharmonious fellowship apparent. After more than half a century theseMonday-night prayer services are still a hallowed centre of attraction, a rallying-point for supplication, and a radiating-point for service, and remain unchanged in the method of their conduct. 

The original congregation has proved a tree whose seed is in itselfafter its kind. At the time of Mr. Muller's decease it was nearlysixty-six years since that memorable evening in 1832 when those sevenbelievers met to form a church; and the original body of disciplesmeeting in Bethesda had increased to ten, six of which are nowindependent of the mother church, and four of which still remain inclose affiliation and really constitute one church, though meeting inBethesda, Alma Road, Stokes Croft, and Totterdown chapels. The names ofthe other churches which have been in a sense offshoots from Bethesdaare as follows: Unity, Bishopston, Cumberland Hall, Charleton Hall, Nicholas Road, and Bedminster. 

At the date of Mr. Muller's decease the total membership of the fouraffiliated congregations was upwards of twelve hundred. 

In this brief compass no complete outline could be given of the churchlife and work so dear to him, and over which he so long watched andprayed. This church has been and is a missionary church. When on March1, 1836, Mr. And Mrs. Groves, with ten helpers, left Bristol to carry onmission work in the East Indies, Mr. Muller felt deeply moved to praythat the body of disciples to whom he ministered might send out fromtheir own members labourers for the wide world-field. That prayer wasnot forgotten before God, and has already been answered exceedingabundantly above all he then asked or thought. Since that time somesixty have gone forth to lands afar to labour in the gospel, and at theperiod of Mr. Muller's death there were at work, in various parts of theworld, at least twenty, who are aided by the free-will offerings oftheir Bristol brethren. 

When, in 1874, Mr. Muller closed the third volume of his Narrative, herecorded the interesting fact that, of the many nonconformist ministersof the gospel resident in Bristol when he took up work there more thanforty-two years before, _not one remained, _ all having been removedelsewhere or having died; and that, of all the Evangelical clergy of theestablishment, only _one_ survived. Yet he himself, with very rarehindrance through illness, was permitted to preach and labour withhealth and vigour both of mind and body; over a thousand believers werealready under his pastoral oversight, meeting in three differentchapels, and over three thousand had been admitted into fellowship. 

It was the writer's privilege to hear Mr. Muller preach on the morningof March 22, 1896, in Bethesda Chapel. He was in his ninety-first year, but there was a freshness, vigour, and terseness in his preaching thatgave no indication of failing powers; in fact, he had never seemed morefitted to express and impress the thoughts of God. 

His theme was the seventy-seventh psalm, and it afforded him abundantscope for his favourite subject--prayer. He expounded the psalm verse byverse, clearly, sympathetically, effectively, and the outline of histreatment strongly engraved itself on my memory and is here reproduced. 

"I cried unto God with my voice. " Prayer seeks a voice--to utter itselfin words: the effort to clothe our desires in language givesdefiniteness to our desires and keeps the attention on the objects ofprayer. 

"In the day of my trouble. " The Psalmist was in trouble; some distresswas upon him, perhaps physical as well as mental, and it was anunceasing burden night and day. 

"My soul refused to be comforted. " The words, "my sore ran in thenight, " may be rendered, "my hand reached out"--that is in prayer. Butunbelief triumphed, and his soul refused all comfort--even the comfortof God's promises. His trouble overshadowed his faith and shut out thevision of God. 

"I remembered, or thought of God, and was troubled. " Even the thought ofGod, instead of bringing peace, brought distress; instead of silencinghis complaint, it increased it, and his spirit was overwhelmed--the suresign, again, of unbelief. If in trouble God's promises and the thoughtof God bring no relief, they will only become an additional burden. 

"Thou holdest mine eyes waking. " There was no sleep because there was norest or peace. Care makes wakeful. Anxiety is the foe of repose. Hisspirit was unbelieving and therefore rebellious. He would not take Godat His word. 

"I have considered the days of old. " Memory now is at work. He calls toremembrance former experiences of trouble and of deliverance. He hadoften sought God and been heard and helped, and why not now? As he madediligent search among the records of his experience and recollected allGod's manifest and manifold interpositions, he began to ask whether Godcould be fickle and capricious, whether His mercy was exhausted and Hispromise withdrawn, whether He had forgotten His covenant of grace, andshut up His fountains of love. 

Thus we follow the Psalmist through six stages of unbelief:

1. The thought of God is a burden instead of a blessing. 

2. The complaining spirit increases toward God. 

3. His spirit is agitated instead of soothed and calmed. 

4. Sleep departs, and anxiety forbids repose of heart. 

5. Trouble only deepens and God seems far off. 

6. Memory recalls God's mercies, but only to awaken distrust. 

At last we reach the _turning-point_ in the psalm: he asks as he reviewsformer experiences, WHERE IS THE DIFFERENCE? IS THE CHANGE IN GOD OR INME? "Selah"--the pause marks this turning-point in the argument orexperience. 

"And I said, This is _my infirmity. "_ In other words, "I HAVE BEEN AFOOL!" God is faithful. He never casts off. His children are always dearto Him. His grace is exhaustless and His promise unfailing. Instead offixing his eyes on his trouble he now fixes his whole mind on God. Heremembers His work, and meditates upon it; instead of rehearsing his owntrials, he talks of His doings. He gets overwhelmed now, not with thegreatness of his troubles, but the greatness of his Helper. He recallsHis miracles of power and love, and remembers the mystery of His mightydeeds--His way in the sea, His strange dealings and leadings and theirgracious results--and so faith once more triumphs. 

What is the conclusion, the practical lesson?

Unbelief is folly. It charges God foolishly. Man's are the weakness andfailure, but never God's. My faith may be lacking, but not His power. Memory and meditation, when rightly directed, correct unbelief. God hasshown Himself great. He has always done wonders. He led even anunbelieving and murmuring people out of Egypt and for forty yearsthrough the wilderness, and His miracles of power and love weremarvelous. 

The psalm contains a _great lesson. _ Affliction is inevitable. But ourbusiness is never to lose sight of the Father who will not leave Hischildren. We are to roll all burdens on Him and wait patiently, anddeliverance is sure. Behind the curtain He carries on His plan of love, never forgetting us, always caring for His own. His ways of dealing wecannot trace, for His footsteps are in the trackless sea, and unknown tous. But HE IS SURELY LEADING, and CONSTANTLY LOVING. Let us not befools, but pray in faith to a faithful God. 

This is the substance of that morning exposition, and is here given veryinadequately, it is true, yet it serves not only to illustrate Mr. Muller's mode of expounding and applying the Word, but the exposition ofthis psalm is a sort of exponent also of his life. It reveals his habitsof prayer, the conflicts with unbelief, and how out of temptations todistrust God he found deliverance; and thus is doubly valuable to us asan experimental commentary upon the life-history we are studying. 

CHAPTER XXII

A GLANCE AT THE GIFTS AND THE GIVERS

THERE is One who still sits over against the Treasury, watching thegifts cast into it, and impartially weighing their worth, estimating therich man's millions and the widow's mites, not by the amount given, butby the motives which impel and the measure of self-sacrifice acceptedfor the Lord's sake. 

The ample supplies poured into Mr. Muller's hands came alike from thosewho had abundance of wealth and from those whose only abundance was thatof deep poverty, but the rills as well as the rivers were from God. Itis one of the charms of this life-story to observe the variety ofpersons and places, sums of money and forms of help, connected with thedonations made to the Lord's work; and the exact adaptation between theneed and the supply, both as to time and amount. Some instances of thishave been given in the historic order; but to get a more complete viewof the lessons which they suggest it is helpful to classify some of thestriking and impressive examples, which are so abundant, and whichafford such valuable hints as to the science and the art of giving. 

Valuable lessons may be drawn from the beautiful spirit shown by giversand from the secret history of their gifts. 

In some cases the facts were not known till long after, even by Mr. Muller himself; and when known, could not be disclosed to the publicwhile the parties were yet alive. But when it became possible and properto unveil these hidden things they were revealed for the glory of Godand the good of others, and shine on the pages of this record like starsin the sky. Paul rejoiced in the free-will offerings of Philippiandisciples, not because he desired a gift, but fruit that might abound totheir account; not because their offerings ministered to his necessity, but because they became a sacrifice of a sweet smell acceptable, wellpleasing to God. Such joy constantly filled Mr. Muller's heart. He wasdaily refreshed and reinvigorated by the many proofs that the giftsreceived had been first sanctified by prayer and self-denial. He livedand breathed amid the fragrance of sweet-savour offerings, permitted formore than threescore years to participate in the joy of the Lord Himselfover the cheerful though often costly gifts of His people. By reason ofidentification with his Master, the servant caught the sweet scent ofthese sacrifices as their incense rose from His altars toward heaven. Even on earth the self-denials of his own life found compensation inthus acting in the Lord's behalf in receiving and disbursing thesegifts; and, he says, "the Lord thus impressed on me from the beginningthat the orphan houses and work were HIS, _not_ MINE. "

Many a flask of spikenard, very precious, broken upon the feet of theSaviour, for the sake of the orphans, or the feeding of starving soulswith the Bread of Life, filled the house with the odour of the ointment, so that to dwell there was to breathe a hallowed atmosphere of devotion. 

Among the first givers to the work was a poor needlewoman, who, to Mr. Muller's surprise, brought _one hundred pounds. _ She earned by her workonly an _average, per week, _ of _three shillings and sixpence, _ and wasmoreover weak in body. A small legacy of less than five hundred poundsfrom her grandmother's estate had come to her at her father's death bythe conditions of her grandmother's will. But that father had died adrunkard and a bankrupt, and her brothers and sisters had settled withhis creditors by paying them five shillings to the pound. To herconscience, this seemed robbing the creditors of three fourths of theirclaim, and, though they had no legal hold upon her, she privately paidthem the other fifteen shillings to the pound, of the unpaid debts ofher father. Moreover, when her unconverted brother and two sisters gaveeach fifty pounds to the widowed mother, she as a child of God felt thatshe should give double that amount. By this time her own share of thelegacy was reduced to a small remainder, and it was out of this that shegave the one hundred pounds for the orphan work!

As Mr. Muller's settled principle was _never to grasp eagerly at anygift whatever the need or the amount of the gift, _ before accepting thismoney he had a long conversation with this woman, seeking to prevent herfrom giving either from an unsanctified motive or in unhallowed haste, without counting the cost. He would in such a case dishonour his Masterby accepting the gift, as though God were in need of our offerings. Careful scrutiny, however, revealed no motives not pure and Christlike;this woman had calmly and deliberately reached her decision. "The LordJesus, " she said, "has given His last drop of blood for me, and should Inot give Him this hundred pounds?" He who comes into contact with suchgivers in his work for God finds therein a means of grace. 

This striking incident lends a pathetic interest to the beginnings ofthe orphan work, and still more as we further trace the story of thishumble needlewoman. She had been a habitual giver, but so unobtrusivelythat, while she lived, not half a dozen people knew of either the legacyor of this donation. Afterward, however, it came to the light that inmany cases she had quietly and most unostentatiously given food, clothing, and like comforts to the deserving poor. Her gifts were sodisproportionate to her means that her little capital rapidlydiminished. Mr. Muller was naturally very reluctant to accept what shebrought, until he saw that the love of Christ constrained her. He couldthen do no less than to receive her offering, in his Master's name, while like the Master he exclaimed, "O woman, great is thy faith!"

Five features made her benevolence praiseworthy. First, all these deedsof charity were done in secret and without any show; and she thereforewas kept humble, not puffed up with pride through human applause; herpersonal habits of dress and diet remained as simple after her legacy asbefore, and to the last she worked with her needle for her own support;and, finally, while her _earnings_ were counted in shillings and pence, her _givings_ were counted in sovereigns or five-pound notes, and in onecase by the hundred pounds. Her money was entirely gone, years beforeshe was called higher, but the faithful God never forgot His promise: "Iwill never leave thee nor forsake thee. " Never left to want, even afterbodily weakness forbade her longer to ply her needle, she asked no humanbeing for help, but in whatever straits made her appeal to God, and wasnot only left to suffer no lack, but, in the midst of much bodilysuffering, her mouth was filled with holy song. 

Mr. Muller records the _first bequest_ as from a dear lad who died inthe faith. During his last illness, he had received a gift of some newsilver coins; and he asked that this, his only treasure in money, mightbe sent for the orphans. With pathetic tenderness Mr. Muller adds thatthis precious little legacy of _six shillings sixpence halfpenny, _received September 15, 1837, was the first they ever had. Those whoestimate all donations by money-worth can little understand how welcomesuch a bequest was; but to such a man this small donation, bequeathed byone of Christ's little ones, and representing all he possessed, was ofinestimable worth. 

In May, 1842, a gold watch and chain were accompanied by a brief note, the contents of which suggest the possibilities of service, open to usthrough the voluntary limitation of artificial or imaginary wants. Thenote reads thus: "A pilgrim does not want such a watch as this to makehim happy; one of an inferior kind will do to show him how swiftly timeflies, and how fast he is hastening on to that Canaan where time will beno more: so that it is for you to do with this what it seemeth good toyou. It is the last relic of earthly vanity, and, while I am in thebody, may I be kept from all idolatry!"

In March, 1884, a contribution reached Mr. Muller from one who had beenenabled in a like spirit to increase the amount over all previous giftsby the sale of some jewelry which had been put away in accordance with 1Peter iii. 3. How much superfluous ornament, worn by disciples, might beblessedly sacrificed for the Lord's sake! The one ornament which is inHis sight of great price would shine with far more lustre if it were theonly one worn. 

Another instance of turning all things to account was seen in the caseof a giver who sent a box containing four old crown pieces which had acurious history. They were the wedding-day present of a bridegroom tohis bride, who, reluctant to spend her husband's first gift, kept themuntil she passed them over, as heirlooms, to her four grand-children. They were thus at last put out to usury, after many years of gathering"rust" in hoarded idleness and uselessness. Little did bridegroom orbride foresee how these coins, after more than a hundred years, wouldcome forth from their hiding-place to be put to the Lord's uses. Fewpeople have ever calculated how much is lost to every good cause by thesimple withdrawal of money from circulation. Those four crown pieces hadthey been carefully invested, so as to double in value, by compoundinterest, every ten years, would have increased to one thousand poundsduring the years they had lain idle!

One gift was sent in, as an offering to the Lord, instead of being usedto purchase an engagement-ring by two believers who desired their livesto be united by that highest bond, the mutual love of the Lord whospared not His own blood for them. 

At another time, a box came containing a new satin jacket, newly bought, but sacrificed as a snare to pride. Its surrender marked an epoch, forhenceforth the owner determined to spend in dress only what is needful, and not waste the Lord's money on costly apparel. Enlightened believerslook on all things as inalienably God's, and, even in the voluntarydiversion of money into sacred rather than selfish channels, stillremember that they give to Him only what is His own! "The little childfeels proud that he can drop the money into the box after the parent hassupplied the means, and told him to do so; and so God's children aresometimes tempted to think that they are giving of their own, and to beproud over their gifts, forgetting the divine Father who both gives usall we have and bids us give all back to Him. "

A gift of two thousand pounds on January 29, 1872, was accompanied by aletter confessing that the possession of property had given the writermuch trouble of mind, and it had been disposed of from a conviction thatthe Lord "saw it not good" for him to _hold so much_ and thereforeallowed its possession to be a curse rather than a blessing. Fondnessfor possessions always entails curse, and external riches thus become asource of internal poverty. It is doubtful whether any child of God everyet hoarded wealth without losing in spiritual attainment and enjoyment. Greed is one of the lowest and most destructive of vices and turns a maninto the likeness of the coin he worships, making him hard, cold, metallic, and unsympathetic, so that, as has been quaintly said, hedrops into his coffin "with a chink. "

God estimates what we _give_ by what we _keep, _ for it is possible tobestow large sums and yet reserve so much larger amounts that noself-denial is possible. Such giving to the Lord _costs us nothing. _

In 1853, a brother in the Lord took out of his pocket a roll ofbank-notes, amounting to one hundred and ten pounds, and put it into Mr. Muller's hand, it being _more than one half of his entire worldlyestate. _ Such giving is an illustration of self-sacrifice on a largescale, and brings corresponding blessing. 

The _motives_ prompting gifts were often unusually suggestive. InOctober, 1857, a donation came from a Christian merchant who, havingsustained a heavy pecuniary loss, _wished to sanctify his loss by a giftto the Lord's work. _ Shortly after, another offering was handed in by ayoung man in thankful remembrance that twenty-five years before Mr. Muller had prayed over him, as a child, that God would convert him. Yetanother gift, of thirty-five hundred pounds, came to him in 1858, with aletter stating that the giver had further purposed to give to the orphanwork the chief preference in his will, but had now seen it to be farbetter to _act as his own executor_ and give the whole amount while helived. Immense advantage would accrue, both to givers and to the causesthey purpose to promote, were this principle generally adopted! There is"many a slip betwixt the cup" of the legator and "the lip" of thelegatee. Even a wrong wording of a will has often forfeited or defeatedthe intent of a legacy. Mr. Muller had to warn intending donors thatnothing that was reckoned as real estate was available for legacies forcharitable institutions, nor even money lent on real estate or in anyother way derived therefrom. These conditions no longer exist, but theyillustrate the ease with which a will may often be made void, and thedesign of a bequest be defeated. 

Many donors were led to send thank-offerings for _avoided_ or _avertedcalamities:_ as, for example, for a sick horse, given up by theveterinary surgeon as lost, but which recovered in answer to prayer. Another donor, who broke his left arm, sends grateful acknowledgment toGod that it was not the _right_ arm, or some more vital part like thehead or neck. 

The offerings were doubly precious because of the unwearied faithfulnessof God who manifestly prompted them, and who kept speaking to the heartsof thousands, leading them to give so abundantly and constantly that nowant was unsupplied. In 1859, so great were the outlays of the work thatif day by day, during the whole three hundred and sixty-five, fiftypounds had been received, the income would not have been more thanenough. Yet in a surprising variety and number of ways, and from personsand places no less numerous and various, donations came in. Not one oftwenty givers was personally known to Mr. Muller, and no one of allcontributors had ever been asked for a gift, and yet, up to November, 1858, over _six hundred thousand pounds_ had already been received, andin amounts varying from eighty-one hundred pounds down to a singlefarthing. 

Unique circumstances connected with some donations made them remarkable. While resting at Ilfracombe, in September, 1865, a gentleman gave to Mr. Muller a sum of money, at the same time narrating the facts which led tothe gift. He was a hard-working business man, wont to doubt the realityof spiritual things, and strongly questioned the truth of the narrativeof answered prayers which he had read from Mr. Muller's pen. But, inview of the simple straightforward story, he could not rest in hisdoubts, and at last proposed to himself a test as to whether or not Godwas indeed with Mr. Muller, as he declared. He wished to buy a certainproperty if rated at a reasonable valuation; and he determined, if heshould secure it at the low price which he set for himself, he wouldgive to him one hundred pounds. He authorized a bid to be put in, in hisbehalf, but, curious to get the earliest information as to the successof his venture, he went himself to the place of sale, and was surprisedto find the property actually knocked off to him at his own price. Astonished at what he regarded as a proof that God was really workingwith Mr. Muller and for him, he made up his mind to go in person and payover the sum of money to him, and so make his acquaintance and see theman whose prayers God answered. Not finding him at Bristol, he hadfollowed him to Ilfracombe. 

Having heard his story, and having learned that he was from a certainlocality, Mr. Muller remarked upon the frequent proofs of God's strangeway of working on the minds of parties wholly unknown to him and leadingthem to send in gifts; and he added: "I had a letter from a lawyer inyour very neighbourhood, shortly since, asking for the proper form for abequest, as a client of his, not named, wished to leave one thousandpounds to the orphan work. " It proved that the man with whom he was thentalking was this nameless client, who, being convinced that his doubtswere wrong, had decided to provide for this legacy. 

In August, 1884, a Christian brother from the United States called tosee Mr. Muller. He informed him how greatly he had been blessed of Godthrough reading his published testimony to God's faithfulness; and thathaving, through his sister's death, come into the possession of someproperty, he had _come across the sea, _ that he might see the orphanhouses and know their founder, for himself, and hand over to him for theLord's work the entire bequest of about seven hundred pounds. 

Only seventeen days later, a letter accompanying a donation gave furtherjoy to Mr. Muller's heart. It was from the husband of one of the orphanswho, in her seventeenth year, had left the institution, and to whom Mr. Muller himself, on her departure, had given the first two volumes of theReports. Her husband had read them with more spiritual profit than anyvolume except the Book of books, and had found his faith muchstrengthened. Being a lay preacher in the Methodist Free Church, theblessed impulses thus imparted to himself were used of God to inspire alike self-surrender in the class under his care. 

These are a few examples of the countless encouragements that led Mr. Muller, as he reviewed them, to praise God unceasingly. 

A Christian physician enclosed ten pounds in a letter, telling how firsthe tried a religion of mere duty and failed; then, after a severeillness, learned a religion of love, apprehending the love of God tohimself in Christ and so learning how to love others. In his days ofdarkness he had been a great lover of flowers and had put up severalplant-houses; flower-culture was his hobby, and a fine collection ofrare plants, his pride. He took down and sold one of theseconservatories and sent the proceeds as _"the price of an idol, _ castdown by God's power. " Another giver enclosed a like amount from the saleof unnecessary books and pictures; and a poor man his half-crown, "thefruit of a little tree in his garden. "

A poor woman, who had devoted the progeny of a pet rabbit to the orphanwork, when the young became fit for sale changed her mind and "kept backa part of the price"; _that part, _ however, _two rabbits, _ she found_dead_ on the day when they were to be sold. 

In July, 1877, ten pounds from an anonymous source were accompanied by aletter which conveys another instructive lesson. Years before, thewriter had resolved before God to discontinue a doubtful habit, and sendthe cost of his indulgence to the Institution. The vow, made in time oftrouble, was unpaid until God brought the sin to remembrance by a newtrouble, and by a special message from the Word: "Grieve not the Spiritof God. " The victory was then given over the habit, and, the practicehaving annually cost about twenty-six shillings, the full amount wassent to cover the period during which the solemn covenant had not beenkept, with the promise of further gifts in redemption of the samepromise to the Lord. This instance conveys more than one lesson. Itreminds us of the costliness of much of our self-indulgence. Sir MichaelHicks-Beach, in submitting the Budget for 1897, remarked that what isannually wasted in the unsmoked remnants of cigars and cigarettes inBritain is estimated at a million and a quarter pounds--the equivalentof all that is annually spent on foreign missions by British Christians. And many forms of self-gratification, in no way contributing to eitherhealth or profit, would, if what they cost were dedicated to the Lord, make His treasuries overflow. Again, this incident reminds us of themany vows, made in time of trouble, which have no payment in time ofrelief. Many sorrows come back, like clouds that return after the rain, to remind of broken pledges and unfulfilled obligations, whereby we havegrieved the Holy Spirit of God. "Pay that which thou hast vowed; for Godhath no pleasure in fools. " And again we are here taught how a sensitiveand enlightened conscience will make restitution to God as well as toman; and that past unfaithfulness to a solemn covenant cannot be madegood merely by keeping to its terms _for the future. _ No honest mandishonours a past debt, or compromises with his integrity by simplybeginning anew and paying as he goes. Reformation takes a retrospectiveglance and begins in restitution and reparation for all previous wrongsand unfaithfulness. It is one of the worst evils of our day that evendisciples are so ready to bury the financial and moral debts of theirpast life in the grave of a too-easy oblivion. 

One donor, formerly living in Tunbridge Wells, followed a principle ofgiving, the reverse of the worldly way. As his own family increased, instead of decreasing his gifts, he gave, for each child given to him ofGod, the average cost of maintaining one orphan, until, having sevenchildren, he was supporting seven orphans. 

An anonymous giver wrote: "It was my idea that when a man had sufficientfor his own wants, he ought then to supply the wants of others, andconsequently I never had sufficient. I now clearly see that God expectsus to give of what we have and not of what we have not, and to leave therest to Him. I therefore give in faith and love, knowing that if I firstseek the kingdom of God and His righteousness, all other things will beadded unto me. "

Another sends five pounds in fulfillment of a secret promise that, if hesucceeded in passing competitive examination for civil service, he wouldmake a thank-offering. And he adds that Satan had repeatedly tried topersuade him that he could not afford it yet, and could send it betterin a little while. Many others have heard the same subtle suggestionfrom the same master of wiles and father of lies. Postponement in givingis usually its practical abandonment, for the habit of procrastinationgrows with insensibly rapid development. 

Habitual givers generally witnessed to the conscious blessedness ofsystematic giving. Many who began by giving a tenth, and perhaps in alegal spirit, felt constrained, by the growing joy of imparting, toincrease, not the amount only, but the proportion, to a fifth, a fourth, a third, and even a half of their profits. Some wholly reversed the lawof appropriation with which they began; for at first they gave a titheto the Lord's uses, reserving nine tenths, whereas later on theyappropriated nine tenths to the Lord's uses, and reserved for themselvesonly a tithe. Those who learn the deep meaning of our Lord's words, "Itis more blessed to give than to receive, " find such joy in holding allthings at His disposal that even personal expenditures are subjected tothe scrutiny of conscience and love, lest anything be wasted inextravagance or careless self-indulgence. Frances Ridley Havergal in herlater years felt herself and all she possessed to be so fully andjoyfully given up to God, that she never went into a shop to spend ashilling without asking herself whether it would be for God's glory. 

Gifts were valued by Mr. Muller only so far as they were the Lord'smoney, procured by lawful means and given in the Lord's own way. To thelast his course was therefore most conscientious in the caution withwhich he accepted offerings even in times of sorest extremity. 

In October, 1842, he felt led to offer aid to a sister who seemed ingreat distress and destitution, offering to share with her, if need be, even his house and purse. 

This offer drew out the acknowledgment that she had some five hundredpounds of her own; and her conversation revealed that this money washeld as a provision against possible future want, and that she wasleaning upon that instead of upon God. Mr. Muller said but little toher, but after her withdrawal he besought the Lord to make so real toher the exhaustless riches she possessed in Christ, and her own heavenlycalling, that she might be constrained to lay down at His feet the wholesum which was thus a snare to her faith and an idol to her love. _Not aword spoken or written passed between him and her on the subject, nordid he even see her;_ his express desire being that if any such stepwere to be taken by her, it might result from no human influence orpersuasion, lest her subsequent regret might prove both a damage toherself and a dishonour to her Master. 

For nearly four weeks, however, he poured out his heart to God for herdeliverance from greed. Then she again sought an interview and told himhow she had been day by day seeking to learn the will of God as to thishoarded sum, and had been led to a clear conviction that it should belaid entire upon His altar. Thus the goodly sum of five hundred poundswas within so easy reach, at a time of very great need, that a word fromMr. Muller would secure it. Instead of saying that word, he exhorted herto make no such disposition of the money at that time, but to count thecost; to do nothing rashly lest she should repent it, but wait at leasta fortnight more before reaching a final decision. His correspondencewith this sister may be found fully spread out in his journal, * and is amodel of devout carefulness lest he should snatch at a gift that mightbe prompted by wrong motives or given with an unprepared heart. Whenfinally given, unexpected hindrances arose affecting her actualpossession and transfer, so that more than a third of a year elapsedbefore it was received; but meanwhile there was on his part neitherimpatience nor distrust, nor did he even communicate further with her. To the glory of God let it be added that she afterward bore cheerfulwitness that never for one moment did she regret giving the whole sum toHis service, and thus transferring her trust from the money to theMaster. 

* Narrative, I. 487 _et seq. _

In August, 1853, a poor widow of sixty, who had sold the little housewhich constituted her whole property, put into an orphan-house boxelsewhere, for Mr. Muller, the entire proceeds, ninety pounds. Those whoconveyed it to Mr. Muller, knowing the circumstances, urged her toretain at least a part of this sum, and prevailed on her to keep fivepounds and sent on the other eighty-five. Mr. Muller, learning thefacts, and fearing lest the gift might result from a sudden impulse tobe afterward regretted, offered to pay her travelling expenses that hemight have an interview with her. He found her mind had been quite madeup for ten years before the house was sold that such disposition shouldbe made of the proceeds. But he was the more reluctant to accept thegift lest, as she had already been prevailed on to take back five poundsof the original donation, she might wish she had reserved more; and onlyafter much urgency had failed to persuade her to reconsider the stepwould he accept it. Even then, however, lest he should be evil spoken ofin the matter, he declined to receive any part of the gift for personaluses. 

In October, 1867, a small sum was sent in by one who had years beforetaken it from another, and who desired thus to _make restitution, _believing that the Christian believer from whom it was taken wouldapprove of this method of restoring it. Mr. Muller promptly returned it, irrespective of amount, that restitution might be made directly to theparty who had been robbed or wronged, claiming that such party shouldfirst receive it and then dispose of it as might seem fit. As it did notbelong to him who took it, it was not his to give even in another'sbehalf. 

During a season of great straits Mr. Muller received a sealed parcelcontaining money. He knew from whom it came, and that the donor was awoman not only involved in debt, but frequently asked by creditors fortheir lawful dues in vain. It was therefore clear that it was not _her_money, and therefore not hers to _give;_ and without even opening thepaper wrapper he returned it to the sender--and this at a time whenthere was _not in hand enough to meet the expenses of that very day. _ InJune, 1838, a stranger, who confessed to an act of fraud, wished throughMr. Muller to make restitution, with interest; and, instead of sendingthe money by post, Mr. Muller took pains to transmit it by bank orders, which thus enabled him, in case of need, to prove his fidelity in actingas a medium of transmission--an instance of the often-quoted maxim thatit is the honest man who is most careful to provide things honest in thesight of all men. 

Money sent as proceeds of a musical entertainment held for the benefitof the orphans in the south of Devon was politely returned, Mr. Mullerhad no doubt of the kind intention of those who set this scheme on foot, but he felt that money for the work of God _should not be obtained inthis manner, _ and he desired only money provided in God's way. 

Friends who asked that they might know whether their gifts had come at aparticularly opportune time were referred to the next Report for answer. To acknowledge that the help came very seasonably would be an indirectrevelation of need, and might be construed into an indirect appeal formore aid--as help that was peculiarly timely would soon be exhausted. And so this man of God consistently avoided any such disclosure of anexigency, lest his chief object should be hindered, namely, "to show howblessed it is to deal with God alone, and to trust Him in the darkestmoments. " And though the need was continual, and one demand was nosooner met than another arose, he did not find this a trying life nordid he ever tire of it. 

As early as May, 1846, a letter from a brother contained the followingparagraph:

"With regard to property, I do not see my way clearly. I trust it is allindeed at the disposal of the Lord; and, if you would let me know of anyneed of it in His service, any sum under two hundred pounds shall be atyour disposal at about a week's notice. "

The need at that time was great. How easy and natural to write back thatthe orphan work was then in want of help, and that, as Mr. Muller wasjust going away from Bristol for rest, it would be a special comfort ifhis correspondent would send on, say a hundred and ninety pounds or so!But to deal with the Lord alone in the whole matter seemed soindispensable, both for the strengthening of his own faith and for theeffectiveness of his testimony to the church and the world, that at oncethis temptation was seen to be a snare, and he replied that only to theLord could the need of any part of the work be confided. 

_Money to be laid up_ as a fund for his old age or possible seasons ofillness or family emergencies was always declined. Such a donation ofone hundred pounds was received October 12, 1856, with a note soconsiderate and Christian that the subtle temptation to lay up forhimself treasures on earth would have triumphed but for a heart fixedimmovably in the determination that there should be no dependence uponany such human provision. He had settled the matter beyond raising thequestion again, that he would live from day to day upon the Lord'sbounty, and would make but _one investment, _ namely, using whatevermeans God gave, to supply the necessities of the poor, depending on Godrichly to repay him in the hour of his own need, according to thepromise:

 "He that hath pity upon the poor lendeth unto the Lord; And that which he hath given will He pay him again. " Proverbs xix. 17. 

God so owned, at once, this disposition on Mr. Muller's part that hiscourteous letter, declining the gift for himself, led the donor not onlyto ask him to use the hundred pounds for the orphan work, but to add tothis sum a further gift of two hundred pounds more. 

CHAPTER XXIII

GOD'S WITNESS TO THE WORK

THE eleventh chapter of Hebrews--that "Westminster Abbey" where OldTestament saints have a memorial before God--gives a hint of a peculiarreward which faith enjoys, even in this life, as an earnest andforetaste of its final recompense. 

By faith "the elders obtained a good report, " that is, _they had witnessborne to them_ by God in return for witness borne to Him. All the markedexamples of faith here recorded show this twofold testimony. Abeltestified to his faith in God's Atoning Lamb, and God testified to hisgifts. Enoch witnessed to the unseen God by his holy walk with Him, andHe testified to Enoch, by his translation, and even before it, that hepleased God. Noah's faith bore witness to God's word, by building theark and preaching righteousness, and God bore witness to him by bringinga flood upon a world of the ungodly and saving him and his family in theark. 

George Muller's life was one long witness to the prayer-hearing God;and, throughout, God bore him witness that his prayers were heard andhis work accepted. The pages of his journal are full of strikingexamples of this witness--the earnest or foretaste of the fullerrecompense of reward reserved for the Lord's coming. 

Compensations for renunciations, and rewards for service, do not allwait for the judgment-seat of Christ, but, as some men's sins are openbeforehand, going before to judgment, so the seed sown for God yields aharvest that is 'open beforehand' to joyful recognition. Divine lovegraciously and richly acknowledged these many years of self-forgetfuldevotion to Him and His needy ones, by large and unexpected tokens ofblessing. Toils and trials, tears and prayers, were not in vain eventhis side of the Hereafter. 

For illustrations of this we naturally turn first of all to the orphanwork. Ten thousand motherless and fatherless children had found a homeand tender parental care in the institution founded by George Muller, and were there fed, clad, and taught, before he was called up higher. His efforts to improve their state physically, morally, and spirituallywere so manifestly owned of God that he felt his compensation to be bothconstant and abundant, and his journal, from time to time, glows withhis fervent thanksgivings. 

This orphan work would amply repay all its cost during two thirds of acentury, should only its _temporal benefits_ be reckoned. Experienceproved that, with God's blessing, one half of the lives sacrificed amongthe children of poverty would be saved by better conditions ofbody--such as regularity and cleanliness of habits, good food, pure air, proper clothing, and wholesome exercise. At least two thirds, if notthree fourths, of the parents whose offspring have found a shelter onAshley Down had died of consumption and kindred diseases; and hence thechildren had been largely tainted with a like tendency. And yet, allthrough the history of this orphan work, there has been such care ofproper sanitary conditions that there has been singular freedom from allsorts of ailments, and especially epidemic diseases; and when scarletfever, measles, and such diseases have found entrance, the cases ofsickness have been comparatively few and mild, and the usual percentageof deaths exceedingly small. 

This is not the only department of training in which the recompense hasbeen abundant. Ignorance is everywhere the usual handmaid of poverty, and there has been very careful effort to secure proper _mental_culture. With what success the education of these orphans has beenlooked after will sufficiently appear from the reports of the schoolinspector. From year to year these pupils have been examined in reading, writing, arithmetic, Scripture, dictation, geography, history, grammar, composition, and singing; and Mr. Horne reported in 1885 an average percent of all marks as high as 91. 1, and even this was surpassed the nextyear when it was 94, and, two years later, when it was 96. 1. 

But in the moral and spiritual welfare of these orphans, which has beenprimarily sought, the richest recompense has been enjoyed. The one mainaim of Mr. Muller and his whole staff of helpers, from first to last, has been to save these children--to bring them up in the nurture andadmonition of the Lord. The hindrances were many and formidable. If thehereditary taint of disease is to be dreaded, what of the awful legacyof sin and crime! Many of these little ones had no proper bringing uptill they entered the orphan houses; and not a few had been trainedindeed, but only in Satan's schools of drink and lust. And yet, notwithstanding all these drawbacks, Mr. Muller records, with devoutthankfulness, that _"the Lord had constrained them, _ on the whole, tobehave exceedingly well, so much so as to attract the attention ofobservers. " Better still, large numbers have, throughout the wholehistory of this work, given signs of a really regenerate state, and haveafterwards maintained a consistent character and conduct, and in somecases have borne singular witness to the grace of God, both by theircomplete transformation and by their influence for good. 

In August, 1858, an orphan girl, Martha Pinnell, who had been for overtwelve years under Mr. Muller's care, and for more than five years illwith consumption, fell asleep in Jesus. Before her death, she had, fortwo and a half years, known the Lord, and the change in her characterand conduct had been remarkable. From an exceedingly disobedient andtroublesome child with a pernicious influence, she had become both verydocile and humble and most influential for good. In her unregeneratedays she had declared that, if she should ever be converted, she wouldbe "a thorough Christian, " and so it proved. Her happiness in God, herstudy of His word, her deep knowledge of the Lord Jesus, her earnestpassion for souls, seemed almost incredible in one so young and sorecently turned to God. And Mr. Muller has preserved in the pages of hisJournal four of the precious letters written by her to other inmates ofthe orphan houses. *

* Narrative, III. 253-257. 

At times, and frequently, extensive revivals have been known among themwhen scores and hundreds have found the Lord. The year ending May 26, 1858 was especially notable for the unprecedented greatness and rapidityof the work which the Spirit of God had wrought, in such conversions. Within a few days and without any special apparent cause except the verypeaceful death of a Christian orphan, Caroline Bailey, more than fiftyof the one hundred and forty girls in Orphan House No. 1 were underconviction of sin, and the work spread into the other departments, tillabout sixty were shortly exercising faith. In July, 1859, again, in aschool of one hundred and twenty girls more than half were brought underdeep spiritual concern; and, after a year had passed, shewed the graceof continuance in a new life. In January and February, 1860, anothermighty wave of Holy Spirit power swept over the institution. It beganamong little girls, from six to nine years old, then extended to theolder girls, and then to the boys, until, inside of ten days, above twohundred were inquiring and in many instances found immediate peace. Theyoung converts at once asked to hold prayer meetings among themselves, and were permitted; and not only so, but many began to labour and prayfor others, and, out of the seven hundred orphans then in charge, sometwo hundred and sixty were shortly regarded as either converted or in amost hopeful state. 

Again, in 1872, on the first day of the week of prayer, the Holy Spiritso moved that, without any unusual occasion for deep seriousness, hundreds were, during that season, hopefully converted. Constant prayerfor their souls made the orphan homes a hallowed place, and by August1st, it was believed, after careful investigation, that seven hundredand twenty-nine might be safely counted as being disciples of Christ, the number of believing orphans being thus far in excess of any previousperiod. A series of such blessings have, down to this date, crowned thesincere endeavours of all who have charge of these children, to leadthem to seek first the kingdom of God and His righteousness. 

By far the majority of orphans sent out for service or apprenticeship, had for some time before known the Lord; and even of those who left theInstitution unconverted, the after-history of many showed that thetraining there received had made impossible continuance in a life ofsin. 

Thus, precious harvests of this seed-sowing, gathered in subsequentyears, have shown that God was not unrighteous to forget this work offaith, and labour of love, and patience of hope. 

In April, 1874, a letter from a former inmate of the orphanage encloseda thank offering for the excellent Bible-teaching there received whichhad borne fruit years after. So carefully had she been instructed in theway of salvation that, while yet herself unrenewed, she had been God'sinstrument of leading to Christ a fellow servant who had long beenseeking peace, and so, became, like a sign-board on the road, the meansof directing another to the true path, by simply telling her what shehad been taught, though not then following the path herself. 

Another orphan wrote, in 1876, that often, when tempted to indulge thesin of unbelief, the thought of that six years' sojourn in Ashley Downcame across the mind like a gleam of sunshine. It was remembered how theclothes there worn, the food eaten, the bed slept on, and the very wallsaround, were the visible answers to believing prayer, and therecollection of all these things proved a potent prescription and remedyfor the doubts and waverings of the child of God, a shield against thefiery darts of satanic suggestion. 

During the thirty years between 1865 and 1895, two thousand five hundredand sixty-six orphans were known to have left the institution asbelievers, an average of eighty-five every year; and, at the close ofthis thirty years, nearly six hundred were yet in the homes on AshleyDown who had given credible evidence of a regenerate state. 

Mr. Muller was permitted to know that not only had these orphans beenblessed in health, educated in mind, converted to God, and made usefulChristian citizens, but many of them had become fathers or mothers ofChristian households. One representative instance may be cited. A manand a woman who had formerly been among these orphans became husband andwife, and they have had eight children, all earnest disciples, one ofwhom went as a foreign missionary to Africa. 

From the first, God set His seal upon this religious training in theorphan houses. The _first two children_ received into No. 1 both becametrue believers and zealous workers: one, a Congregational deacon, who, in a benighted neighbourhood, acted the part of a lay preacher; and theother, a laborious and successful clergyman in the Church of England, and both largely used of God in soul-winning. Could the full history bewritten of all who have gone forth from these orphan homes, what avolume of testimony would be furnished, since these are but a fewscattered examples of the conspicuously useful service to which God hascalled those whose after-career can be traced!

In his long and extensive missionary tours, Mr. Muller was permitted tosee, gather, and partake of many widely scattered fruits of his work onAshley Down. When preaching in Brooklyn, N. Y. , in September, 1877, helearned that in Philadelphia a legacy of a thousand pounds was waitingfor him, the proceeds of a life-insurance, which the testator had willedto the work, and in city after city he had the joy of meeting scores oforphans brought up under his care. 

He minutely records the remarkable usefulness of a Mr. Wilkinson, who, up to the age of fourteen and a half years, had been taught at theorphanage. Twenty years had elapsed since Mr. Muller had seen him, when, in 1878, he met him in Calvary Church, San Francisco, six thousand fivehundred miles from Bristol. He found him holding fast his faith in theLord Jesus, a happy and consistent Christian. He further heard mostinspiring accounts of this man's singular service during the Civil Warin America. Being on the gunboat Louisiana, he had there been theleading spirit and recognized head of a little Bethel church among hisfellow seamen, who were by him led so to engage in the service of Christas to exhibit a devotion that, without a trace of fanatical enthusiasm, was full of holy zeal and joy. Their whole conversation was of God. Itfurther transpired that, months previous, when the cloud of impendingbattle overhung the ship's company, he and one of his comrades had metfor prayer in the 'chain-locker'; and thus began a series of mostremarkable meetings which, without one night's interruption, lasted forsome twenty months. Wilkinson alone among the whole company had anyprevious knowledge of the word of God, and he became not only the leaderof the movement, but the chief interpreter of the Scriptures as they metto read the Book of God and exchange views upon it. Nor was he satisfiedto do thus much with his comrades daily, but at another stated hour he, with some chosen helpers, gathered the coloured sailors of the ship toteach them reading, writing, etc. 

A member of the Christian Commission, Mr. J. E. Hammond, who gave thesefacts publicity, and who was intimately acquainted with Mr. Wilkinsonand his work on shipboard, said that he seemed to be a direct "productof Mr. Muller's faith, his calm confidence in God, the method in hiswhole manner of life, the persistence of purpose, and the quietspiritual power, " which so characterized the founder of the Bristolorphanage, being eminently reproduced in this young man who had beentrained under his influence. When in a sail-loft ashore, he wascompelled for two weeks to listen to the lewd and profane talk of twoassociates detailed with him for a certain work. For the most part hetook refuge in silence; but his manner of conduct, and one sentencewhich dropped from his lips, brought both those rough and wicked sailorsto the Saviour he loved, one of whom in three months read the word ofGod from Genesis to Revelation. 

Mr. Muller went nowhere without meeting converted orphans or hearing oftheir work, even in the far-off corners of the earth. Sometimes in greatcities ten or fifteen would be waiting at the close of an address toshake the hand of their "father, " and tell him of their debt ofgratitude and love. He found them in every conceivable sphere ofservice, many of them having households in which the principles taughtin the orphan homes were dominant, and engaged in the learnedprofessions as well as humbler walks of life. 

God gave His servant also the sweet compensation of seeing greatblessing attending the day-schools supported by the Scriptural KnowledgeInstitution. 

The master of the school at Clayhidon, for instance, wrote of a poorlad, a pupil in the day-school, prostrate with rheumatic fever, in awretched home and surrounded by bitter opposers of the truth. Wasted toa skeleton, and in deep anxiety about his own soul, he was pointed toHim who says, "Come unto Me, . .. And I will give you rest. " While yetthis conversation was going on, as though suddenly he had entered into anew world, this emaciated boy began to repeat texts such as "Suffer thelittle children to come unto me, " and burst out singing:

 "Jesus loves me, this I know, For the Bible tells me so. "

He seemed transported with ecstasy, and recited text after text and hymnafter hymn, learned at that school. No marvel is it if that schoolmasterfelt a joy, akin to the angels, in this one proof that his labour in theLord was not in vain. Such examples might be indefinitely multiplied, but this handful of first-fruits of a harvest may indicate the characterof the whole crop. 

Letters were constantly received from missionary labourers in variousparts of the world who were helped by the gifts of the ScripturalKnowledge Institution. The testimony from this source alone would fill agood-sized volume, and therefore its incorporation into this memoirwould be impracticable. Those who would see what grand encouragementcame to Mr. Muller from fields of labour where he was only representedby others, whom his gift's aided, should read the annual reports. A fewexamples may be given of the blessed results of such wide scattering ofthe seed of the kingdom, as specimens of thousands. 

Mr. Albert Fenn, who was labouring in Madrid, wrote of a civil guardwho, because of his bold witness for Christ and renunciation of theRomish confessional, was sent from place to place and most cruellytreated, and threatened with banishment to a penal settlement. Again hewrites of a convert from Borne who, for trying to establish a smallmeeting, was summoned before the governor. 

"Who pays you for this?" "No one. " "What do you gain by it?" "Nothing. ""How do you live?" "I work with my hands in a mine. " "Why do you holdmeetings?" "Because God has blessed my soul, and I wish others to beblessed. " "You? you were made a miserable day-labourer; I prohibit themeetings. " "I yield to force, " was the calm reply, "but as long as Ihave a mouth to speak I shall speak for Christ. " How like thoseprimitive disciples who boldly faced the rulers at Jerusalem, and, beingforbidden to speak in Jesus' name, firmly answered: "We ought to obeyGod rather than men. Whether it be right in the sight of God to hearkenunto you more than unto God judge ye: for we cannot but speak the thingswhich we have seen and heard. "

A missionary labourer writes from India, of three Brahman priests andscores of Santhals and Hindus, sitting down with four Europeans to keepthe supper of the Lord--all fruits of his ministry. Within a twelvemonth, sixty-two men and women, including head men of villages, and fourBrahman women, wives of priests and of head men, were baptized, representing twenty-three villages in which the gospel had beenpreached. At one time more than one hundred persons were awakened in onemission in Spain; and such harvests as these were not infrequent invarious fields to which the founder of the orphan work had the joy ofsending aid. 

In 1885, a scholar of one of the schools at Carrara, Italy, wasconfronted by a priest. "In the Bible, " said he, "you do not find thecommandments of the church. " "No, sir, " said the child, "for it is notfor the church of God to _command, _ but to _obey. "_ "Tell me, then, "said the priest, "these commandments of God. " "Yes, sir, " replied thechild; "I am the Lord thy God. Thou shalt have no other God before me. Neither shalt thou make any graven image. " "Stop! stop!" cried thepriest, "I do not understand it so. " "But so, " quietly replied thechild, "it is written in God's word. " This simple incident mayillustrate both the character of the teaching given in the schools, andthe character often developed in those who were taught. 

Out of the many pages of Mr. Muller's journal, probably about one-fifthare occupied wholly with extracts from letters like these frommissionaries, teachers, and helpers, which kept him informed of theprogress of the Lord's work at home and in many lands where thelabourers were by him enabled to continue their service. Bible-carriages, open-air services, Christian schools, tractdistribution, and various other forms of holy labour for the benightedsouls near and far, formed part of the many-branching tree of life thatwas planted on Ashley Down. 

Another of the main encouragements and rewards which Mr. Muller enjoyedin this life was the knowledge that his example had emboldened otherbelievers to attempt like work for God, on like principles. This hehimself regarded as the greatest blessing resulting from his life-work, that hundreds of thousands of children of God had been led in variousparts of the world to trust in God in all simplicity; and when suchtrust found expression in similar service to orphans, it seemed theconsummation of his hopes, for the work was thus proven to have its seedin itself after its kind, a self-propagating life, which doublydemonstrated it to be a tree of the Lord's own planting, that He mightbe glorified. 

In December, 1876, Mr. Muller learned, for instance, that a Christianevangelist, simply through reading about the orphan work in Bristol, hadit laid on his heart to care about orphans, and encouraged by Mr. Muller's example, solely in dependence on the Lord, had begun in 1863with three orphans at Nimwegen in Holland, and had at that date, onlyfourteen years after, over four hundred and fifty in the institution. Itpleased the Lord that he and Mrs. Muller should, with their own eyes, see this institution, and he says that in "almost numberless instances"the Lord permitted him to know of similar fruits of his work. 

At his first visit to Tokyo, Japan, he gave an account of it, and as theresult, Mr. Ishii, a native Christian Japanese, started an orphanageupon a similar basis of prayer, faith, and dependence upon the LivingGod, and at Mr. Muller's second visit to the Island Empire he found thisorphan work prosperously in progress. 

How generally fruitful the example thus furnished on Ashley Down hasbeen in good to the church and the world will never be known on earth. Aman living at Horfield, in sight of the orphan buildings, has said that, whenever he felt doubts of the Living God creeping into his mind, heused to get up and look through the night at the many windows lit up onAshley Down, and they gleamed out through the darkness as stars in thesky. 

It was the witness of Mr. Muller to a prayer-hearing God whichencouraged Rev. J. Hudson Taylor, in 1863, thirty years after Mr. Muller's great step was taken, to venture wholly on the Lord, infounding the China Inland Mission. It has been said that to the exampleof A. H. Francke in Halle, or George Muller in Bristol, may be more orless directly traced every form of 'faith work, ' prevalent since. 

The Scriptural Knowledge Institution was made in all its departments ameans of blessing. Already in the year ending May 26, 1860, a hundredservants of Christ had been more or less aided, and far more souls hadbeen hopefully brought to God through their labours than during any yearprevious. About six hundred letters, received from them, had cheered Mr. Muller's heart during the twelvemonth, and this source of joy overflowedduring all his life. In countless cases children of God were lifted to ahigher level of faith and life, and unconverted souls were turned to Godthrough the witness borne to God by the institutions on Ashley Down. Mr. Muller has summed up this long history of blessing by two statementswhich are worth pondering. 

First, that the Lord was pleased to give him far beyond all he at firstexpected to accomplish or receive. 

And secondly, that he was fully persuaded that all he had seen and knownwould not equal the thousandth part of what he should see and know whenthe Lord should come, His reward with Him, to give every man accordingas his work shall be. 

The _circulation of Mr. Muller's Narrative_ was a most conspicuous meansof untold good. 

In November, 1856, Mr. James McQuilkin, a young Irishman, was converted, and early in the next year, read the first two volumes of that NarrativeHe said to himself: "Mr. Muller obtains all this simply by prayer; somay I be blessed by the same means, " and he began to pray. First of allhe received from the Lord, in answer, a spiritual companion, and thentwo more of like mind; and they four began stated seasons of prayer in asmall schoolhouse near Kells, Antrim, Ireland, every Friday evening. Onthe first day of the new year, 1858, a farm-servant was remarkablybrought to the Lord in answer to their prayers, and these _five_ gavethemselves anew to united supplication. Shortly a sixth young man wasadded to their number by conversion, and so the little company ofpraying souls slowly grew, only believers being admitted to these simplemeetings for fellowship in reading of the Scriptures, prayer, and mutualexhortation. 

About Christmas, that year, Mr. McQuilkin, with the two brethren who hadfirst joined him--one of whom was Mr. Jeremiah Meneely, who is still atwork for God--held a meeting by request at Ahoghill. Some believed andsome mocked, while others thought these three converts presumptuous; buttwo weeks later another meeting was held, at which God's Spirit began towork most mightily and conversions now rapidly multiplied. Some convertsbore the sacred coals and kindled the fire elsewhere, and so in manyplaces revival flames began to burn; and in Ballymena, Belfast, and atother points the Spirit's gracious work was manifest. 

Such was the starting-point, in fact, of one of the most widespread andmemorable revivals ever known in our century, and which spread the nextyear in England, Wales, and Scotland. Thousands found Christ, and walkedin newness of life; and the results are still manifest after more thanforty years. 

As early as 1868 it was found that one who had thankfully read thisNarrative had issued a compendium of it in Swedish. We have seen howwidely useful it has been in Germany; and in many other languages itssubstance at least has been made available to native readers. 

Knowledge came to Mr. Muller of a boy of ten years who got hold of oneof these Reports, and, although belonging to a family of unbelievers, began to pray: "God, teach me to pray like George Muller, and hear me asThou dost hear George Muller. " He further declared his wish to be apreacher, which his widowed mother very strongly opposed, objecting thatthe boy did not know enough to get into the grammar-school, which is thefirst step toward such a high calling. The lad, however, rejoined: "Iwill learn and pray, and God will help me through as He has done GeorgeMuller. " And soon, to the surprise of everybody, the boy hadsuccessfully passed his examination and was received at the school. 

A donor writes, September 20, 1879, that the reading of the Narrativetotally changed his inner life to one of perfect trust and confidence inGod. It led to the devoting of at least a tenth of his earnings to theLord's purposes, and showed him how much more blessed it is to give thanto receive; and it led him also to place a copy of that Narrative on theshelves of a Town Institute library where three thousand members andsubscribers might have access to it. 

Another donor suggests that it might be well if Prof. Huxley and hissympathisers, who had been proposing some new arbitrary "prayer-gauge"would, instead of treating prayer as so much waste of breath, try howlong they could keep five orphan houses running, with over two thousandorphans, and without asking any one for help, --either "GOD or MAN. "

In September, 1882, another donor describes himself as "simply astoundedat the blessed results of prayer and faith, " and many others have foundthis brief narrative "the most wonderful and complete refutation ofskepticism it had ever been their lot to meet with"--an array of factsconstituting the most undeniable "evidences of Christianity. " There areabundant instances of the power exerted by Mr. Muller's testimony, aswhen a woman who had been an infidel, writes him that he was "the firstperson by whose example she learned that there are some men who live byfaith, " and that for this reason she had willed to him all that shepossessed. 

Another reader found these Reports "more faith-strengthening andsoul-refreshing than many a sermon, " particularly so after just wadingthrough the mire of a speech of a French infidel who boldly affirmedthat of all of the millions of prayers uttered every day, not one isanswered. We should like to have any candid skeptic confronted with Mr. Muller's unvarnished story of a life of faith, and see how he would onany principle of' compound probability' and 'accidental coincidences, 'account for the tens of thousand's of answers to believing prayer! Thefact is that one half of the infidelity in the world is dishonest, andthe other half is ignorant of the daily proofs that God is, and is aRewarder of them that diligently seek Him. 

From almost the first publication of his Narrative, Mr. Muller had felta conviction that it was thus to be greatly owned of God as a witness toHis faithfulness; and, as early as 1842, it was laid on his heart tosend a copy of his Annual Report gratuitously to every Christianminister of the land, which the Lord helped him to do, his aim being notto get money or even awaken interest in the work, but rather tostimulate faith and quicken prayer. *

* The author of this memoir purposes to give a copy of it to everyforeign missionary, and to workers in the home fields, so far as meansare supplied in answer to prayer. His hope is that the witness of thislife may thus have still wider influence in stimulating prayer andfaith. The devout reader is asked to unite his supplications with thoseof many others who are asking that the Lord may be pleased to furnishthe means whereby this purpose may be carried out. Already about onehundred pounds sterling have been given for this end, and part of it, small in amount but rich in self-denial, from the staff of helpers andthe orphans on Ashley Down. A. T. P. 

Twenty-two years later, in 1868, it was already so apparent that thepublished accounts of the Lord's dealings was used so largely tosanctify and edify saints and even to convert sinners and convinceinfidels, that he records this as _the greatest of all the spiritualblessings_ hitherto resulting from his work for God. Since then thirtyyears more have fled, and, during this whole period, letters from athousand sources have borne increasing witness that the example he sethas led others to fuller faith and firmer confidence in God's word, power, and love; to a deeper persuasion that, though Elijah has beentaken up, God, the God of Elijah, is still working His wonders. 

And so, in all departments of his work for God, the Lord to whom hewitnessed bore witness to him in return, and anticipated his finalreward in a recompense of present and overflowing joy. This wasespecially true in the long tours undertaken, when past threescore andten, to sow in lands afar the seeds of the Kingdom! As the sower wentforth to sow he found not fallow fields only, but harvest fields also, from which his arms were filled with sheaves. Thus, in a new sense thereaper overtook the ploughman, and the harvester, him that scattered theseed. In every city of the United Kingdom and in the "sixty-eightcities" where, up to 1877, he had preached on the continents of Europeand America, he had found converted orphans, and believers to whomabundant blessing had come through reading his reports. After this date, twenty-one years more yet remained crowded with experiences of good. Thus, before the Lord called George Muller higher, He had given him aforetaste of his reward, in the physical, intellectual and spiritualprofit of the orphans; in the fruits of his wide seed-sowing in otherlands as well as Britain; in the scattering of God's word and Christianliterature; in the Christian education of thousands of children in theschools he aided; in the assistance afforded to hundreds of devotedmissionaries; in the large blessing imparted by his published narrative, and in his personal privilege of bearing witness throughout the world tothe gospel of grace. 

CHAPTER XXIV

LAST LOOKS, BACKWARD AND FORWARD. 

THE mountain-climber, at the sunset hour, naturally takes a lastlingering look backward at the prospect visible from the lofty height, before he begins his descent to the valley. And, before we close thisvolume, we as naturally cast one more glance backward over thissingularly holy and useful life, that we may catch further inspirationfrom its beauty and learn some new lessons in holy living and unselfishserving. 

George Muller was divinely fitted for, fitted into his work, as amortise fits the tenon, or a ball of bone its socket in the joint. Hehad adaptations, both natural and gracious, to the life of service towhich he was called, and these adaptations made possible a career ofexceptional sanctity and service, because of his complete self-surrenderto the will of God and his childlike faith in His word. 

Three qualities or characteristics stand out very conspicuous in him:_truth, faith, _ and _love. _ Our Lord frequently taught His disciplesthat the childlike spirit is the soul of discipleship, and in the idealchild these three traits are central. Truth is one centre, about whichrevolve childlike frankness and sincerity, genuineness and simplicity. Faith is another, about which revolve confidence and trust, docility andhumility. Love is another centre, around which gather unselfishness andgenerosity, gentleness and restfulness of spirit. In the typical orperfect child, therefore, all these beautiful qualities would coexist, and, in proportion as they are found in a disciple, is he worthy to becalled _a child of God. _

In Mr. Muller these traits were all found and conjoined in a degree veryseldom found in any one man, and this fact sufficiently accounts for hisremarkable likeness to Christ and fruitfulness in serving God and man. No pen-portrait of him which fails to make these features very prominentcan either be accurate in delineation or warm in colouring. It isdifficult to overestimate their importance in their relation to whatGeorge Muller _was_ and _did. _

Truth is the corner-stone of all excellence, for without it nothing elseis true, genuine, or real. From the hour of his conversion histruthfulness was increasingly dominant and apparent. In fact, there wasabout him a scrupulous exactness which sometimes seemed unnecessary. Onesmiles at the mathematical precision with which he states facts, givingthe years, days, and hours since he was brought to the knowledge of God, or since he began to pray for some given object; and the pounds, shillings, pence, halfpence, and even farthings that form the total sumexpended for any given purpose. We see the same conscientious exactnessin the repetitions of statements, whether of principles or ofoccurrences, which we meet in his journal, and in which oftentimes thereis not even a change of a word. But all this has a significance. It_inspires absolute confidence_ in the record of the Lord's dealings. 

First, because it shows that the writer has disciplined himself toaccuracy of statement. Many a falsehood is not an intentional lie, butan undesigned inaccuracy. Three of our human faculties powerfully affectour veracity: one is memory, another is imagination, and another isconscience. Memory takes note of facts, imagination colours facts withfancies, and conscience brings the moral sense to bear in sifting thereal from the unreal. Where conscience is not sensitive and dominant, memory and imagination will become so confused that facts and fancieswill fail to be separated. The imagination will be so allowed to investevents and experiences with either a halo of glory or a cloud ofprejudice that the narrator will constantly tell, not what he clearlysees written in the book of his remembrance, but what he beholds paintedupon the canvas of his own imagination. Accuracy will be, halfunconsciously perhaps, sacrificed to his own imaginings; he willexaggerate or depreciate--as his own impulses lead him; and a man whowould not deliberately lie may thus be habitually untrustworthy: youcannot tell, and often he cannot tell, what the exact truth would be, when all the unreality with which it has thus been invested isdissipated like the purple and golden clouds about a mountain, leavingthe bare crag of naked rock to be seen, just as it is in itself. 

George Muller felt the immense importance of exact statement. Hence hedisciplined himself to accuracy. Conscience presided over his narrative, and demanded that everything else should be scrupulously sacrificed toveracity. But, more than this, God made him, in a sense, a _man withoutimagination_--comparatively free from the temptations of an enthusiastictemperament. He was a mathematician rather than a poet, an artisanrather than an artist, and he did not see things invested with a falsehalo. He was deliberate, not impulsive; calm and not excitable. Henaturally weighed every word before he spoke, and scrutinized everystatement before he gave it form with pen or tongue. And therefore thevery qualities that, to some people, may make his narrative bare ofcharm, and even repulsively prosaic, add to its value as a plain, conscientious, unimaginative, unvarnished, and trustworthy statement offacts. Had any man of a more poetic mind written that journal, thereader would have found himself constantly and unconsciously makingallowance for the writer's own enthusiasm, discounting the facts, because of the imaginative colouring. The narrative might have been morereadable, but it would not have been so reliable; and, in this story ofthe Lord's dealings, nothing was so indispensable as exact truth. Itwould be comparatively worthless, were it not undeniable. The Lordfitted the man who lived that life of faith and prayer, and wrote thatlife-story, to inspire confidence, so that even skeptics and doubtersfelt that they were reading, not a novel or a poem, but a history. 

Faith was the second of these central traits in George Muller, and itwas purely the product of grace. We are told, in that first great lessonon faith in the Scripture, that (Genesis xv. 6) Abram believed inJehovah--literally, _Amened_ Jehovah. The word "Amen" means not 'Let itbe so, ' but rather _'it shall be so. '_ The Lord's word came to Abram, saying this 'shall not be, ' but something else 'shall be'; and Abramsimply said with all his heart, 'Amen'--'it shall be as God hath said. 'And Paul seems to be imitating Abram's faith when, in the shipwreck offMalta, he said, "I believe God, that _it shall be_ even as it was toldme. " That is faith in its simplest exercise and it was George Muller'sfaith. He found the word of the Lord in His blessed Book, a new word ofpromise for each new crisis of trial or need; he put his finger upon thevery text and then looked up to God and said: "Thou hast spoken. Ibelieve. " Persuaded of God's unfailing truth, he rested on His word withunwavering faith, and consequently he was at peace. 

Nothing is more noticeable, in the entire career of this man of God, reaching through sixty-five years, than the steadiness of his faith andthe steadfastness it gave to his whole character. To have a word of Godwas enough. He built upon it, and, when floods came and beat againstthat house, how could it fall! He was never confounded nor obliged toflee. Even the earthquake may shake earth and heaven, but it leaves thetrue believer the inheritor of a kingdom which cannot be moved; for theobject of all such shaking is to remove what can be shaken, that whatcannot be shaken may remain. 

If Mr. Muller had any great mission, it was not to found a world-wideinstitution of any sort, however useful in scattering Bibles and booksand tracts, or housing and feeding thousands of orphans, or setting upChristian schools and aiding missionary workers. His main mission was toteach men that it is _safe to trust God's word, _ to rest implicitly uponwhatever He hath said, and obey explicitly whatever He has bidden; thatprayer offered in faith, trusting His promise and the intercession ofHis dear Son, is never offered in vain; and that the life lived by faithis a walk with God, just outside the very gates of heaven. 

_Love, _ the third of that trinity of graces, was the other great secretand lesson of this life. And what is love? _Not_ merely a complacentaffection for what is lovable, which is often only a half-selfish takingof pleasure in the society and fellowship of those who love us. Love isthe _principle of unselfishness:_ love 'seeketh not her own'; it is thepreference of another's pleasure and profit over our own, and hence isexercised toward the unthankful and unlovely, that it may lift them to ahigher level. Such love is benevolence rather than complacence, and soit is "of God, " for He loveth the unthankful and the evil: and he thatloveth is born of God and knoweth God. Such love is obedience to aprinciple of unselfishness, and makes self-sacrifice habitual and evennatural. While Satan's motto is 'Spare thyself!' Christ's motto is toDeny thyself!' The sharpest rebuke ever administered by our Lord wasthat to Peter when he became a Satan by counselling his Master to adoptSatan's maxim. * We are bidden by Paul, _"Remember Jesus Christ, "_** andby Peter, _"Follow His steps. "_*** If we seek the inmost meaning of thesetwo brief mottoes, we shall find that, about Jesus Christ's character, nothing was more conspicuous than the obedience of faith andself-surrender to God: and in His career, which we are bidden to follow, the renunciation of love, or self-sacrifice for man. The taunt wassublimely true: "He saved others, Himself He cannot save"; it was_because_ he saved others that He could not save Himself. The seed mustgive up its own life for the sake of the crop; and he who will be lifeto others must, like his Lord, consent to die. 

* Matt. Xvi. 

** 2 Tim. II. (Greek). 

*** 1 Pet. II. 21. 

Here is the real meaning of that command, "Let him deny himself and takeup his cross. " Self-denial is not cutting off an indulgence here andthere, but laying the axe at the root of the tree of self, of which allindulgences are only greater or smaller branches. Self-righteousness andself-trust, self-seeking and self-pleasing, self-will, self-defence, self-glory--these are a few of the myriad branches of that deeply rootedtree. And what if one or more of these be cut off, if such lopping offof some few branches only throws back into others the self-life todevelop more vigorously in them?

And what is _cross_-bearing? We speak of our 'crosses'--but the word ofGod never uses that word in the plural, for there is but _one_cross--the cross on which the self-life is crucified, the cross ofvoluntary self-renunciation. How did Christ come to the cross? We readin Philippians the seven steps of his descent from heaven to Calvary. Hehad everything that even the Son of God could hold precious, even to theactual equal sharing of the glory of God. Yet for man's sake what did hedo? He did not hold fast even His equality with God, He emptied Himself, took on Him the form of a servant, was made in the likeness of fallenhumanity; even more than this, He humbled Himself even as a man, identifying Himself with our poverty and misery and sin; He accepteddeath for our sakes, and that, the death of shame on the tree of curse. Every step was downward until He who had been worshipped by angels wasreviled by thieves, and the crown of glory was displaced by the crown ofthorns! That is what the cross meant to _Him. _ And He says: "If any manwill _come after Me, _ let him deny himself, and _take up the cross_ andfollow Me. " This cross is not _forced upon_ us as are many of the littlevexations and trials which we call 'our crosses'; it is _taken up_ byus, in voluntary self-sacrifice for His sake. We choose self-abnegation, to lose our life in sacrifice that we may find it again in service. Thatis the self-oblivion of love. And Mr. Muller illustrated it. From thehour when he began to serve the Crucified One he entered more and morefully into the fellowship of His sufferings, seeking to be madeconformable unto His death. He gave up fortune-seeking and fame-seeking;he cut loose from the world with its snares and joys; he separatedhimself from even its doubtful practices, he tested even churchlytraditions and customs by the word of God, and step by step conformed tothe pattern showed in that word. Every such step was a new self-denial, but it was following _Him. _ He chose voluntary poverty that others mightbe rich, and voluntary loss that others might have gain. His life wasone long endeavour to bless others, to be the channel for conveyingGod's truth and love and grace to them. Like Paul he rejoiced in suchsufferings for others, because thus he filled up that which is behind ofthe afflictions of Christ in his flesh for His body's sake which is thechurch. * And unless Love's voluntary sacrifice be taken into account, George Muller's life will still remain an enigma. Loyalty to truth, theobedience of faith, the sacrifice of love--these form the threefold keythat unlocks to us all the closed chambers of that life, and these will, in another sense, unlock any other life to the entrance of God, andpresent to Him an open door into all departments of one's being. GeorgeMuller had no monopoly of holy living and holy serving. He followed hisLord, both in self-surrender to the will of God and in self-sacrificefor the welfare of man, and herein lay his whole secret. 

* Coloss. 1: 24. 

To one who asked him the secret of his service he said: "There was a daywhen I died, _utterly died;"_ and, as he spoke, he bent lower and loweruntil he almost touched the floor--"died to George Muller, his opinions, preferences, tastes and will--died to the world, its approval orcensure--died to the approval or blame even of my brethren andfriends--and since then I have studied only to show myself approved untoGod. "

When George Muller trusted the blood for salvation, he took Abel'sposition; when he undertook a consecrated walk he took Enoch's; when hecame into fellowship with God for his life-work he stood beside Noah;when he rested only on God's word, he was one with Abraham; and when hedied to self and the world, he reached the self-surrender of Moses. 

The godlike qualities of this great and good man made him none the lessa man. His separation unto God implied no unnatural isolation from hisfellow mortals. Like Terence, he could say: "I am a man, and nothingcommon to man is foreign to me. " To be well known, Mr. Muller needed tobe known in his daily, simple, home life. It was my privilege to meethim often, and in his own apartment at Orphan House No. 3. His room wasof medium size, neatly but plainly furnished, with table and chairs, lounge and writing-desk, etc. His Bible almost always lay open, as abook to which he continually resorted. 

His form was tall and slim, always neatly attired, and very erect, andhis step firm and strong. His countenance, in repose, might have beenthought stern, but for the smile which so habitually lit up his eyes andplayed over his features that it left its impress on the lines of hisface. His manner was one of simple courtesy and unstudied dignity: noone would in his presence, have felt like vain trifling, and there wasabout him a certain indescribable air of authority and majesty thatreminded one of a born prince; and yet there was mingled with all this asimplicity so childlike that even children felt themselves at home withhim. In his speech, he never quite lost that peculiar foreign quality, known as accent, and he always spoke with slow and measuredarticulation, as though a double watch were set at the door of his lips. With him that unruly member, the tongue, was tamed by the Holy Spirit, and he had that mark of what James calls a 'perfect man, able also tobridle the whole body. '

Those who knew but little of him and saw him only in his serious moodsmight have thought him lacking in that peculiarly human quality, _humour. _ But neither was he an ascetic nor devoid of that element ofinnocent appreciation of the ludicrous and that keen enjoyment of a goodstory which seem essential to a complete man. His habit was sobriety, but he relished a joke that was free of all taint of uncleanness andthat had about it no sting for others. To those whom he best knew andloved he showed his true self, in his playful moods, --as when atIlfracombe, climbing with his wife and others the heights that overlookthe sea, he walked on a little in advance, seated himself till the restcame up with him, and then, when they were barely seated, rose andquietly said, "Well now, we have had a good rest, let us go on. " Thisone instance may suffice to show that his sympathy with his divineMaster did not lessen or hinder his complete fellow feeling with man. That must be a defective piety which puts a barrier between a saintlysoul and whatsoever pertains to humanity. He who chose us out of theworld sent us back into it, there to find our sphere of service; and inorder to such service we must keep in close and vital touch with humanbeings as did our divine Lord Himself. 

Service to God was with George Muller a passion. In the month of May, 1897, he was persuaded to take at Huntly a little rest from his constantdaily work at the orphan houses. The evening that he arrived he said, What opportunity is there here for services for the Lord? When it wassuggested to him that he had just come from continuous work, and that itwas a time for rest, he replied that, being now free from his usuallabours, he felt he must be occupied in some other way in serving theLord, to glorify whom was his object in life. Meetings were accordinglyarranged and he preached both at Huntly and at Teignmouth. 

As we cast this last glance backward over this life of peculiar sanctityand service, one lesson seems written across it in unmistakable letters:PREVAILING PRAYER. If a consecrated human life is an _example_ used byGod to teach us the _philosophy_ of holy living, then this man was meantto show us how _prayer, offered in simple faith, has power with God. _

One paragraph of Scripture conspicuously presents the truth which GeorgeMuller's living epistle enforces and illustrates; it is found in Jamesv. 16-18:

"The effectual fervent prayer of a righteous man availeth much, " is thesentence which opens the paragraph. No translation has ever done itjustice. Rotherham renders it: "Much avails a righteous man'ssupplication, working inwardly. " The Revised Version translates, "availsmuch in its working. " The difficulty of translating lies not in the_obscurity_ but in the _fulness_ of the meaning of the original. Thereis a Greek middle participle here (Transcriber's note: The Greek wordappears here in parentheses), which may indicate "either the _cause_ orthe _time_ of the effectiveness of the prayer, " and may mean, throughits working, or while it is actively working. The idea is that suchprayer has about it supernatural energy. Perhaps the best key to themeaning of these ten words is to interpret them in the light of thewhole paragraph:

"Elijah was a man subject to like passions as we are, and he prayedearnestly that it might not rain; and it rained not on the earth by thespace of three years and six months. And he prayed again, and the heavengave rain, and the earth brought forth her fruit. "

Two things are here plainly put before us: first, that Elijah was but aman, of like nature with other men and subject to all human frailtiesand infirmities; and, secondly, that this man was such a power becausehe was a man of prayer: he prayed earnestly; literally "he prayed withprayer"; prayed habitually and importunately. No man can read Elijah'sshort history as given in the word of God, without seeing that he was aman like ourselves. Under the juniper-tree of doubt and despondency, hecomplained of his state and wished he might die. In the cave of a morbiddespair, he had to be met and subdued by the vision of God and by thestill, small voice. He was just like other men. It was not, therefore, because he was above human follies and frailties, but because he wassubject to them, that he is held up to us as an encouraging example ofpower that prevails in prayer. He laid hold of the Almighty Arm becausehe was weak, and he kept hold because to lose hold was to let weaknessprevail. Nevertheless, this man, by prayer alone, shut up heaven'sfloodgates for three years and a half, and then by the same key unlockedthem. Yes, this man tested the meaning of those wonderful words:"concerning the work of My hands command ye Me. " (Isaiah xlv. 11. ) Godput the forces of nature for the time under the sway of this one man'sprayer--one frail, feeble, foolish mortal locked and unlocked thesprings of waters, because he held God's key. 

George Muller was simply another Elijah. Like him, a man subject to allhuman infirmities, he had his fits of despondency and murmuring, ofdistrust and waywardness; but he prayed and kept praying. He denied thathe was a miracle-worker, in any sense that implies elevation ofcharacter and endowment above other fellow disciples, as though he werea specially privileged saint; but in a sense he _was_ a miracle-worker, if by that is meant that he wrought wonders impossible to the naturaland carnal man. With God all things are possible, and so are theydeclared to be to him that believeth. God meant that George Muller, wherever his work was witnessed or his story is read, should be astanding rebuke, to the _practical impotence of the average disciple. _While men are asking whether prayer can accomplish similar wonders as ofold, here is a man who answers the question by the indisputable logic offacts. _Powerlessness always means prayerlessness. _ It is not necessaryfor us to be sinlessly perfect, or to be raised to a special dignity ofprivilege and endowment, in order to wield this wondrous weapon of powerwith God; but it _is_ necessary that we be men and women ofprayer--habitual, believing, importunate prayer. 

George Muller considered nothing too small to be a subject of prayer, because nothing is too small to be the subject of God's care. If Henumbers our hairs, and notes a sparrow's fall, and clothes the grass inthe field, nothing about His children is beneath His tender thought. Inevery emergency, his one resort was to carry his want to his Father. When, in 1858, a legacy of five hundred pounds was, after fourteenmonths in chancery, still unpaid, the Lord was besought to cause thismoney soon to be placed in his hands; and he prayed that legacy out ofthe bonds of chancery as prayer, long before, brought Peter out ofprison. The money was paid contrary to all human likelihood, and withinterest at four per cent. When large gifts were proffered, prayer wasoffered for grace to know whether to accept or decline, that no moneymight be greedily grasped at for its own sake; and he prayed that, if itcould not be accepted without submitting to conditions which weredishonouring to God, it might be declined so graciously, lovingly, humbly, and yet firmly, that the manner of its refusal and return mightshow that he was acting, not in his own behalf, but as a servant underthe authority of a higher Master. 

These are graver matters and might well be carried to God for guidanceand help. But George Muller did not stop here. In the lesser affairs, even down to the least, he sought and received like aid. His oldestfriend, Robert C. Chapman of Barnstaple, gave the writer the followingsimple incident:

In the early days of his love to Christ, visiting a friend, and seeinghim mending a quill pen, he said: "Brother H----, do you pray to Godwhen you mend your pen?" The answer was: "It would be well to do so, butI cannot say that I do pray when mending my pen. " Brother Mullerreplied: "I always do, and so I mend my pen much better. "

As we cast this last backward glance at this man of God, sevenconspicuous qualities stand out in him, the combination of which madehim what he was: Stainless uprightness, child-like simplicity, business-like precision, tenacity of purpose, boldness of faith, habitual prayer, and cheerful self-surrender. His _holy living_ was anecessary condition of his _abundant serving, _ as seems so beautifullyhinted in the seventeenth verse of the ninetieth Psalm:

 "Let the _beauty of the Lord our God be upon us, _ And _establish Thou the work of our hands upon us. "_

How can the work of our hands be truly established by the blessing ofour Lord, unless His beauty also is upon us--the beauty of His holinesstransforming our lives and witnessing to His work in us?

So much for the backward look. We must not close without a forward lookalso. There are two remarkable sayings of our Lord which are complementsto each other and should be put side by side:

[Transcriber's note: The following two paragraphs are printedside-by-side in two columns. ]

"If any man will come after Me, let him deny himself and take up hiscross and follow Me. "

"If any man serve Me, let him follow Me; and where I am, there shallalso my servant be. If any man serve Me, him will My Father honour. "

One of these presents the cross, the other the crown; one therenunciation, the other the compensation. In both cases it is, "Let himfollow Me"; but in the second of these passages the following of Christ_goes further than the cross of Calvary;_ it reaches through thesepulchre to the Resurrection Life, the Forty Days' Holy Walk in theSpirit, the Ascension to the Heavenlies, the session at the Right Handof God, the Reappearing at His Second Coming, and the fellowship of Hisfinal Reign in Glory. And two compensations are especially madeprominent: first, the _Eternal Home with Christ;_ and, second the_Exalted Honour from the Father. _ We too often look only at the crossand the crucifixion, and so see our life in Christ only in its onenesswith Him in suffering and serving; we need to look beyond and see ouroneness with Him in recompense and reward, if we are to get a completeview of His promise and our prospect. Self-denial is not so much an_impoverishment_ as a _postponement:_ we make a sacrifice of a presentgood for the sake of a future and greater good. Even our Lord Himselfwas strengthened to endure the cross and despise the shame by the joythat was set before Him and the glory of His final victory. If therewere seven steps downward in humiliation, there are seven upward inexaltation, until beneath His feet every knee shall bow in homage, andevery tongue confess His universal Lordship. He that descended is thesame also that ascended up far above all heavens, that He might fill allthings. 

George Muller counted all as loss that men count gain, but it was forthe excellency of the knowledge of Jesus, his Lord. He suffered the lossof all things and counted them as dung, but it was that he might winChrist and be found in Him; that he might know Him, and not only thefellowship of His sufferings and conformity to His death, but the powerof His resurrection, conformity to His life, and fellowship in Hisglory. He left all behind that the world values, but he reached forthand pressed forward toward the goal, for the prize of the high callingof God in Christ Jesus. "Let us, therefore, as many as be perfect, bethus minded. "

When the Lord Jesus was upon earth, there was one disciple whom Heloved, who also leaned on His breast, having the favoured place whichonly one could occupy. But now that He is in heaven, every disciple maybe the loved one, and fill the favoured place, and lean on His bosom. There is no exclusive monopoly of privilege and blessing. He thatfollows closely and abides in Him knows the peculiar closeness ofcontact, the honour of intimacy, that are reserved for such as arecalled and chosen and faithful, and follow the Lamb whithersoever Hegoeth. God's self-denying servants are on their way to the finalsevenfold perfection, at home with Him, and crowned with honour: "And there shall be no more curse; But the throne of God and of the Lamb shall be in it; And His servants shall serve Him; And they shall see His face; And His name shall be in their foreheads, And there shall be no night there, And they shall reign for ever and ever. " Amen!

APPENDIX A

SCRIPTURE TEXTS THAT MOULDED GEORGE MULLER

CERTAIN marked Scripture precepts and promises had such a singularinfluence upon this man of God, and so often proved the guides to hiscourse, that they illustrate Psalm cxix. 105:

"Thy word is a lamp unto my feet, And a light unto my path. "

Those texts which, at the parting of the way, became to him God'ssignboards, showing him the true direction, are here given, as nearly asmay be in the order in which they became so helpful to him. The study ofthem will prove a kind of spiritual biography, outlining his career. Some texts, known to have been very conspicuous in their influence, weput in capitals. The italics are his own. 

"GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY-BEGOTTEN SON, THATWHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTINGLIFE. " (John iii. 16. )

"Cursed be the man that trusteth in man and maketh flesh his arm. "(Jeremiah xvii. 5. )

"O, fear the Lord, ye His saints; for there is no want to them that fearHim. " (Psa. Xxxiv. 9. )

"Owe no man anything, but to love one another. " (Rom. Xiii. 8. )

"SEEK YE FIRST THE KINGDOM OF GOD AND HIS RIGHTEOUSNESS; AND ALL THESETHINGS SHALL BE ADDED UNTO YOU. " (Matt. Vi. 33. )

"The holy scriptures, which are able to make thee wise unto salvation. "(2 Tim. Iii. 15. )

"Ask, and it shall be given you; seek, and ye shall find; knock, and itshall be opened unto you: for every one that asketh receiveth; and hethat seeketh findeth; and to him that knocketh it shall be opened. "(Matt. Vii. 7, 8. )

"WHATSOEVER YE SHALL ASK IN MY NAME, THAT WILL I DO, THAT THE FATHER MAYBE GLORIFIED IN THE SON: IF YE SHALL ASK ANYTHING IN MY NAME I WILL DOIT. " (John xiv. 13, 14. )

"Therefore I say unto you, Take no thought for your life, what ye shalleat, and what ye shall drink, nor yet for your body what ye shall puton. .. . Take, therefore, no thought for the morrow. " (Matt. Vi. 25-34. )

"If any man will do His will, he shall know of the doctrine. " (John vii. 17. )

"If ye continue in My word, then are ye My disciples indeed; and yeshall know the truth, and the truth shall make you free. " (John viii. 31, 32. )

"And the eunuch said, See, here is water: what doth hinder me to bebaptized? And Philip said, If thou believest with all thine heart, thoumayest. And he answered and said, I believe that Jesus Christ is the Sonof Gad. And they went down both into the water, both Philip and theeunuch, and he baptized him. " (Acts viii, 36-38. )

"Know ye not that so many of us as were baptized into Jesus Christ werebaptized into His death? Therefore we are buried with Him by baptisminto death. " (Rom. Vi. 3, 4. )

"Upon the first day of the week, when the disciples came together tobreak bread. " (Acts xx. 7. )

"My brethren, have not the faith of our Lord Jesus Christ, the Lord ofglory, with respect of persons. For if there come unto your assembly aman with a gold ring, in goodly apparel, and there come in also a man invile raiment; and ye have respect unto him that weareth the gayclothing, and say unto him, Sit thou here in a good place; and say tothe poor, Stand thou there, or sit here under my footstool, are ye notthen partial in yourselves, and are become judges of evil thoughts?"(James ii. 1-6. )

"Having, then, gifts differing according to the grace that is given us. "(Rom. Xii. 6. )

"All these worketh that one and the selfsame Spirit, dividing to everyman severally as he will. " (1 Cor. Xii. 11. )

"Not because I desire a gift, but I desire fruit that may abound to youraccount. " (Philip, iv. 17. )

"Take no thought for your life, what ye shall eat, or what ye shalldrink; nor yet for your body what ye shall put on. ". .. . "Behold thefowls of the air. .. . Consider the lilies of the field. .. . For yourheavenly Father knoweth that ye have need of these things. " (Matt. Vi. 25-32. )

"Lay not up for yourselves treasures upon earth. " (Matt. Vi. 19. )

"SELL THAT YE HAVE AND GIVE ALMS. " (Luke xii. 33. )

"A man can receive nothing except it be given him from heaven. " (Johniii. 27. )

"Simeon hath declared how God at the first did visit the Gentiles, totake out of them a people for His name. " (Acts xv. 14. Comp. Matt. Xiii. 24-30, 36-43. )

"This know also, that in the last days perilous times shall come. .. . Evil men and seducers shall wax worse and worse, deceiving and beingdeceived. " (2 Tim. Iii. 1, 13. )

"Come out from among them, and be ye separate, saith the Lord, and touchnot the unclean thing. " (2 Cor. Vi. 14-18. )

"Not by might, nor by power, but by My spirit, saith the Lord of hosts. "(Zech. Iv. 6. )

"MY GRACE IS SUFFICIENT FOR THEE. " (2 Cor. Xii. 9. )

"Let every man abide in the same calling wherein he was called. Letevery man, wherein he is called, therein abide with God. " (1 Cor. Vii. 20, 24. )

"All scripture is given by inspiration of God, and is profitable fordoctrine, for reproof, for correction, for instruction inrighteousness. " (2 Tim. Iii. 16. )

"OPEN THY MOUTH WIDE, AND I WILL FILL IT. " (Psa. Lxxxi. 10. )

"Mine hour is not yet come. " (John ii. 4. )

"He took a child, and set him in the midst of them; and when He hadtaken him in His arms, He said unto them, Whosoever shall receive one ofsuch children in My name, receiveth Me; and whosoever shall receive Me, receiveth not Me, but Him that sent Me. " (Mark ix. 36, 37. )

"If it be possible, as much as lieth in you, live peaceably with allmen. " (Rom. Xii. 18. )

"For they verily for a few days chastened us after their own pleasure;but He for our profit, that we might be partakers of His holiness. Nowno chastening for the present seemeth to be joyous, but grievous;nevertheless, afterward it yieldeth the peaceable fruit of righteousnessunto them which are exercised thereby. " (Heb. Xii. 10, 11. )

"WHAT THINGS SOEVER YE DESIRE, WHEN YE PRAY, BELIEVE THAT YE RECEIVETHEM, AND YE SHALL HAVE THEM. " (Mark xi. 24. )

"He that believeth on Him shall not be confounded. " (1 Pet. Ii. 6. )

"O Thou that hearest prayer, unto Thee shall all flesh come. " (Psa. Lxv. 2. )

"Come and hear, all ye that fear God, and I will declare what He hathdone for my soul. " (Psa. Lxvi. 16. )

"A FATHER OF THE FATHERLESS. " (Psa. Lxviii. 5. )

"My son, despise not thou the chastening of the Lord; neither be wearyof His correction. " (Prov. Iii. 11. )

"Like as a father pitieth his children, so the Lord pitieth them thatfear Him. " (Psa. Ciii. 13. )

"JESUS CHRIST THE SAME YESTERDAY, AND TO-DAY, AND FOR EVER. " (Heb. Xiii. 8. )

"To-morrow shall take thought for the things of itself. " "Sufficientunto the day is the evil thereof. " (Matt, vi. 34. )

"Hitherto hath the Lord helped us. " (1 Sam. Vii. 12. )

"Oh taste and see that the Lord is good:"

"Blessed is the man that trusteth in Him!" (Psalm xxxiv. 8. )

"All the fat is the Lord's. " (Lev. Iii. 16. )

"I am poor and needy; yet the Lord thinketh upon me. " (Psa. Xl. 17. )

"Delight thyself also in the Lord, and He shall give thee the desires ofthine heart. " (Psa. Xxxvii. 4. )

"If I regard iniquity in my heart, the Lord will not hear me. " (Psa. Lxvi. 18. )

"Know that the Lord hath set apart him that is godly for Himself: TheLord will hear when I call unto Him. " (Psa. Iv. 3. )

"JEHOVAH JIREH. " (The Lord will provide. ) (Gen. Xxii. 14. )

"HE HATH SAID, I WILL NEVER LEAVE THEE, NOR FORSAKE THEE; SO THAT WE MAYBOLDLY SAY, THE LORD IS MY HELPER. " (Heb. Xiii. 5, 6. )

"Be thou not one of them that strike hands, or of them that are suretiesfor debts. " (Prov. Xxii. 26. )

"He that hateth suretyship is sure. " (Prov. Xi. 15. )

"I will very gladly spend and be spent for you; though the moreabundantly I love you, the less I be loved. " (2 Cor. Xii. 15. )

"Ye are all children of God by faith in Christ Jesus. " (Gal. Iii. 26. )

"CASTING ALL YOUR CARE UPON HIM FOR HE CARETH FOR YOU. " (1 Pet. V. 7. )

"Be careful for nothing, but in everything by prayer and supplicationwith thanksgiving let your requests be made known unto God. " (Phil. Iv. 6. )

"Said I not unto thee, that, if thou wouldest believe, thou shouldestsee the glory of God?" (John xi. 40. )

"WE KNOW THAT ALL THINGS WORK TOGETHER FOR GOOD TO THEM THAT LOVE GOD. "(Rom. Viii. 28. )

"Shall not the judge of all the earth do right?" (Gen. Xviii. 25. )

"Of such (little children) is the kingdom of heaven. " (Matt. Xix. 14. )

"He that spared not His own Son, but delivered Him up for us all, howshall He not with Him also freely give us all things?" (Rom. Viii. 32. )

"Every good gift and every perfect gift is from above. " (James i. 17. )

"The young lions do lack and suffer hunger; but they that seek the Lordshall not want any good thing. " (Psa. Xxxiv. 10. )

"There is that scattereth and yet increaseth; and there is thatwithholdeth more than is meet, but it tendeth to poverty. The liberalsoul shall be made fat, and he that watereth shall be watered alsohimself. " (Prov. Xi. 24, 25. )

"Give and it shall be given unto you: good measure, pressed down andshaken together, and running over, shall men give unto your bosom. Forwith the same measure that ye mete withal it shall be measured to youagain. " (Luke vi. 38. )

"The liberal deviseth liberal things; and by liberal things shall hestand. " (Isa. Xxxii. 8. )

"For ye have the poor with you always, and whensoever ye will ye may dothem good. (Mark xiv. 7. )

"Let not then your good be evil spoken of. " (Rom. Xiv. 16. )

"Let your moderation (yieldingness) be known unto all men. " (Phil. Iv. 5. )

"MY BRETHREN, COUNT IT ALL JOY WHEN YE FALL INTO DIVERS TEMPTATIONS(_i. E. _ TRIALS); KNOWING THIS, THAT THE TRYING OF YOUR FAITH WORKETHPATIENCE. BUT LET PATIENCE HAVE HER PERFECT WORK, THAT YE MAY BE PERFECTAND ENTIRE, WANTING NOTHING. " (James i. 2-4. )

"Trust in the Lord with all thine heart; and lean not unto thine ownunderstanding. In all thy ways acknowledge Him, and He shall direct thypaths. " (Prov. Iii. 5, 6. )

"The integrity of the upright shall guide them; but the perverseness oftransgressors shall destroy them. " (Prov. Xi. 3. )

"Commit thy works unto the Lord and thy thoughts shall be established. "(Prov. Xvi. 3. )

"For I say through the grace given unto me, to every man that is amongyou, not to think of himself more highly than he ought to think; but tothink soberly, according as God has dealt to every man the measure offaith. " (Rom. Xii. 3. )

"Wait on the Lord; be of good courage, and he shall strengthen thineheart: Wait, I say, on the Lord. " (Psa. Xxvii. 14. )

"After he had patiently endured he obtained the promise. " (Heb. Vi. 15. )

"VERILY, VERILY, I SAY UNTO YOU, WHATSOEVER YE SHALL ASK THE FATHER INMY NAME, HE WILL GIVE IT YOU. " (John xvi. 23. )

"He which soweth sparingly shall reap also sparingly; and he whichsoweth bountifully shall reap also bountifully. " (2 Cor. Ix. 6. )

"Ye are bought with a price: therefore, glorify God in your body, and inyour spirit, which are God's. " (1 Cor. Vi. 20. )

"THEY THAT KNOW THY NAME WILL PUT THEIR TRUST IN THEE: FOR THOU, LORD, HAST NOT FORSAKEN THEM THAT TRUST THEE. " (Psa. Ix. 10. )

"Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee. Trust ye in the Lord forever; for in theLord Jehovah is everlasting strength. " (Isa. Xxvi. 3, 4. )

"If there be first a willing mind it is accepted according to that a manhath and not according to that he hath not. " (2 Cor viii. 12. )

"BE YE STEADFAST, UNMOVABLE, ALWAYS ABOUNDING IN THE WORK OF THE LORD, FORASMUCH AS YE KNOW THAT YOUR LABOUR IS NOT IN VAIN IN THE LORD. " (1Cor. Xv. 58. )

"Let us not be weary in well doing, for _in due season_ we shall reap ifwe faint not. " (Gal. Vi. 9. )

"Oh how great is Thy goodness, which Thou hast laid up for them thatfear Thee; which Thou 'hast wrought for them that trust in Thee beforethe sons of men!" (Psa. Xxxi. 19. )

"THOU ART GOOD AND DOEST GOOD. " (Psa. Cxix. 68. )

"I know, O Lord, that Thy judgments are right, and that Thou infaithfulness hast afflicted me. (Psa. Cxix. 75. )

"My times are in Thy hand. " (Psa. Xxxi. 15. )

"The LORD God is a sun and shield: the LORD will give grace and glory:no good thing will He withhold from them that walk uprightly. " (Psa. Lxxxiv. 11. )

"Hold Thou me up and I shall be safe. " (Psa. Cxix. 117. )

"Behold I come quickly, and My reward is with Me, to give every manaccording as his work shall be. " (Rev. Xxii. 12. )

"It is more blessed to give than to receive. " (Acts xx. 35. )

"Give us _this day_ our _daily_ bread. " (Matt. Vi. 11. )

"Able to do exceeding abundantly above all we ask or think. " (Eph. Iii. 20. )

"Them that honour Me I will honour. " (1 Sam. Ii. 30. )

"That the trial of your faith, being much more precious than of goldthat perisheth, though it be tried with fire, might be found unto praiseand honour and glory at the appearing of Jesus Christ. " (1 Peter i. 7. )

APPENDIX B

APPREHENSION OF TRUTH

SOME points which God began to show Mr. Muller while at Teignmouth in1829:

1. That the word of God alone is our standard of judgment in spiritualthings; that it can be explained only by the Holy Spirit; and that inour day, as well as in former times, He is the teacher of His people. The office of the Holy Spirit I had not experimentally understood beforethat time. Indeed, of the office of each of the blessed persons, in whatis commonly called the Trinity, I had no experimental apprehension. Ihad not before seen from the Scriptures that the Father chose us beforethe foundation of the world; that in Him that wonderful plan of ourredemption originated, and that He also appointed all the means by whichit was to be brought about. Further, that the Son, to save us, hadfulfilled the law, to satisfy its demands, and with it also the holinessof God; that He had borne the punishment due to our sins, and had thussatisfied the justice of God. And further, that the Holy Spirit alonecan teach us about our state by nature, show us the need of a Saviour, enable us to believe in Christ, explain to us the Scriptures, help us inpreaching, etc. It was my beginning to understand this latter point inparticular, which had a great effect on me; for the Lord enabled me toput it to the test of experience, by laying aside commentaries, andalmost every other book, and simply reading the word of God and studyingit. The result of this was, that the first evening that I shut myselfinto my room, to give myself to prayer and meditation over theScriptures, I learned more in a few hours than I had done during aperiod of several months previously. _But the particular difference wasthat I received real strength for my soul in doing so. _ I now began totry by the test of the Scriptures the things which I had learned andseen, and found that only those principles which stood the test werereally of value. 

2. Before this period I had been much opposed to the doctrines ofelection, particular redemption, and final persevering grace: so much sothat, a few days after my arrival at Teignmouth I called election adevilish doctrine. I did not believe that I had brought myself to theLord, for that was too manifestly false; but yet I held, that I mighthave resisted finally. And further, I knew nothing about the choice ofGod's people, and did not believe that the child of God, when once madeso; was safe for ever. In my fleshly mind I had repeatedly said, If onceI could prove that I am a child of God for ever, I might go back intothe world for a year or two, and then return to the Lord, and at last besaved. But now I was brought to examine these precious truths by theword of God. Being made willing to have no glory of my own in theconversion of sinners, but to consider myself merely as an instrument;and being made willing to receive what the Scriptures said; I went tothe Word, reading the New Testament from the beginning, with aparticular reference to these truths. To my great astonishment I foundthat the passages which speak decidedly for election and perseveringgrace were about four times as many as those which speak apparentlyagainst these truths; and even those few, shortly after, when I hadexamined and understood them, served to confirm me in the abovedoctrines. As to the effect which my belief in these doctrines had onme, I am constrained to state, for God's glory, that though I am stillexceedingly weak, and by no means so dead to the lusts of the flesh, andthe lust of the eyes, and the pride of life, as I might and as I oughtto be, yet, by the grace of God, I have walked more closely with Himsince that period. My life has not been so variable, and I may say thatI have lived much more for God than before. And for this have I beenstrengthened by the Lord, in a great measure, through theinstrumentality of these truths. For in the time of temptation, I havebeen repeatedly led to say: Should I thus sin? I should only bringmisery into my soul for a time, and dishonour God; for, being a son ofGod for ever, I should have to be brought back again, though it might bein the way of severe chastisement. Thus, I say, the electing love of Godin Christ (when I have been able to realize it) has often been, themeans of _producing holiness, instead of leading me into sin. _ It isonly the notional apprehension of such truths, the want of having themin the heart, whilst they are in the head, which is dangerous. 

3. Another truth, into which, in a measure, I was led, respected theLord's coming. My views concerning this point, up to that time, had beencompletely vague and unscriptural. I had believed what others told me, without trying it by the Word. I thought that things were getting betterand better, and that soon the whole world would be converted. But now Ifound in the Word that we have not the least Scriptural warrant to lookfor the conversion of the world before the return of our Lord. I foundin the Scriptures that that which will usher in the glory of the church, and uninterrupted joy to the saints, is the return of the Lord Jesus, and that, till then, things will be more or less in confusion. I foundin the Word, that the return of Jesus, and not death, was the hope ofthe apostolic Christians; and that it became me, therefore, to look forHis appearing. And this truth entered so into my heart that, though Iwent into Devonshire exceedingly weak, scarcely expecting that I shouldreturn again to London, yet I was immediately, on seeing this truth, brought off from looking for death, and was made to look for the returnof the Lord. Having seen this truth, the Lord also graciously enabled meto apply it, in some measure at least, to my own heart, and to put thesolemn question to myself--What may I do for the Lord, before Hereturns, as He may soon come?

4. In addition to these truths, it pleased the Lord to lead me to see ahigher standard of devotedness than I had seen before. He led me, in ameasure, to see what is my true glory in this world, even to bedespised, and to be poor and mean with Christ. I saw then, in a measure, though I have seen it more fully since, that it ill becomes the servantto seek to be rich, and great, and honoured in that world where his Lordwas poor, and mean, and despised. 

APPENDIX C

SEPARATION FROM THE LONDON SOCIETY FOR PROMOTING CHRISTIANITY AMONG THEJEWS. 

IT became a point of solemn consideration with me, whether I couldremain connected with the Society in the usual way. My chief objectionswere these: 1. If I were sent out by the Society, it was more thanprobable, yea, almost needful, if I were to leave England, that I shouldlabour on the Continent, as I was unfit to be sent to eastern countrieson account of my health, which would probably have suffered, both onaccount of the climate, and of my having to learn other languages. Now, if I _did_ go to the Continent, it was evident that without ordination Icould not have any extensive field of usefulness, as unordainedministers are generally prevented from labouring freely there; but Icould not conscientiously submit to be ordained by unconverted men, professing to have power to set me apart for the ministry, or tocommunicate something to me for this work which they do not possessthemselves. Besides this, I had other objections to being connected with_any_ state church or national religious establishment, which arose fromthe increased light which I had obtained through the reception of thistruth, that _the word of God is our only standard, and the Holy Spiritour only teacher. _ For as I now began to compare what I knew of theestablishment in England and those on the Continent with this only truestandard, the word of God, I found that all establishments, even becausethey are establishments, i. E. , the world and the church mixed uptogether, not only contain in them the principles which necessarily mustlead to departure from the word of God; but also, as long as they remainestablishments, entirely preclude the acting throughout according to theHoly Scriptures. --Then again, if I were to stay in England, the Societywould not allow me to preach in any place indiscriminately, where theLord might open a door for me; and to the ordination of English bishopsI had still greater objections than to the ordination of a PrussianConsistory. 

2. I further had a conscientious objection against being led anddirected by _men_ in my missionary labours. As a servant of Christ, itappeared to me I ought to be guided by the Spirit, and not by men, as totime and place; and this I would say, with all deference to others, whomay be much more taught and much more spiritually minded than myself. Aservant of Christ has but one Master. 

3. I had love for the Jews, and I had been enabled to give proofs of it;yet I could not conscientiously say, as the committee would expect fromme, that I would spend the greater part of my time only among them. Forthe scriptural plan seemed to me that, in coming to a place, I shouldseek out the Jews, and commence my labour particularly among them; butthat, if they rejected the gospel, I should go to the nominalChristians. --The more I weighed these points, the more it appeared to methat I should be acting hypocritically, were I to suffer them to remainin my mind, without making them known to the committee. 

APPENDIX D

THE SCRIPTURAL KNOWLEDGE INSTITUTION FOR HOME AND ABROAD

I. THE PRINCIPLES OF THE INSTITUTION. 

1. WE consider every believer bound, in one way or other, to help thecause of Christ, and we have scriptural warrant for expecting the Lord'sblessing upon our work of faith and labour of love: and although, according to Matt. Xiii. 24-43, 2 Tim. Iii. 1-13, and many otherpassages, the world will not be converted before the coming of our LordJesus, still, while He tarries, all scriptural means ought to beemployed for the ingathering of the elect of God. 

2. The Lord helping us, we do not mean to seek the patronage of theworld; i. E. , we never intend to ask _unconverted_ persons of rank orwealth to countenance this Institution, because this, we consider, wouldbe dishonourable to the Lord. In the name of our God we set up ourbanners, Psa. Xx. 5; He alone shall be our Patron, and if He helps us weshall prosper, and if He is not on our side, we shall not succeed. 

3. We do not mean to _ask_ unbelievers for money (2 Cor. Vi. 14--18);though we do not feel ourselves warranted to refuse their contributions, if they, of their own accord should offer them. (Acts xxviii. 2-10. ) 4. We reject altogether the help of unbelievers in managing or carrying onthe affairs of the Institution. (2 Cor. Vi. 14-18. )

5. We intend never to enlarge the field of labour by contracting debts(Rom. Xiii. 8), and afterwards appealing to the Church of God for help, because this we consider to be opposed both to the letter and the spiritof the New Testament; but in secret prayer, God helping us, we shallcarry the wants of the Institution to the Lord, and act according to themeans that God shall give. 

6. We do not mean to reckon the success of the Institution by the amountof money given, or the number of Bibles distributed, etc. , but by theLord's blessing upon the work (Zech. Iv. 6); and we expect this, in theproportion in which He shall help us to wait upon Him in prayer. 

7. While we would avoid aiming after needless singularity, we desire togo on simply according to Scripture, without compromising the truth; atthe same time thankfully receiving any instruction which experiencedbelievers, after prayer, upon scriptural ground, may have to give usconcerning the Institution. 

II. THE OBJECTS OF THE INSTITUTION ARE:

1. To _assist_ day-schools, Sunday-schools, and adult-schools, in whichinstruction is given upon _scriptural principles, _ and, as far as theLord may give the means, and supply us with suitable teachers, and inother respects make our path plain, to establish schools of this kind. 

a. By day-schools upon scriptural principles, we understand day-schoolsin which the teachers are godly persons, --in which the way of salvationis scripturally pointed out, --and in which no instruction is givenopposed to the principles of the gospel. 

b. Sunday-schools, in which all the teachers are believers, and in whichthe Holy Scriptures alone are the foundation of instruction, are suchonly as the Institution assists with the supply of Bibles, Testaments, etc. ; for we consider it unscriptural that any persons who do notprofess to know the Lord themselves should be allowed to give religiousinstruction. 

c. The Institution does not assist any adult-schools with the supply ofBibles, Testaments, spelling-books, etc. , except the teachers arebelievers. 

2. To circulate the Holy Scriptures. 

We sell Bibles and Testaments to poor persons at a reduced price. Butwhile we, in general, think it better that the Scriptures should be_sold, _ and not given altogether gratis, still, in cases of extremepoverty, we think it right to give, without payment, a cheap edition. 

3. The third object of this Institution is to aid missionary efforts. 

We desire to assist those missionaries whose proceedings appear to bemost according to the Scriptures. 

It is proposed to give such a portion of the amount of the donations toeach of the fore-mentioned objects as the Lord may direct; but if noneof the objects should claim a more particular assistance, to lay out anequal portion upon each; yet so that if any donor desires to give forone of the objects exclusively the money shall be appropriatedaccordingly. 

APPENDIX E

REASONS WHICH LED MR. MULLER TO ESTABLISH AN ORPHAN HOUSE

I HAD constantly cases brought before me which proved that one of theespecial things which the children of God needed in our day was _to havetheir faith strengthened. _ For instance: I might visit a brother whoworked fourteen or even sixteen hours a day at his trade, the necessaryresult of which was that not only his body suffered, but his soul waslean, and he had no enjoyment in the things of God. Under suchcircumstances I might point out to him that he ought to work less, inorder that his bodily health might not suffer, and that he might gatherstrength for his inner man by reading the word of God, by meditationover it, and by prayer. The reply, however, I generally found to besomething like this: "But if I work less, I do not earn enough for thesupport of my family. Even now, whilst I work so much, I have scarcelyenough. The wages are so low, that I must work hard in order to obtainwhat I need. " There was no trust in God. No real belief in the truth ofthat word: "Seek ye first the kingdom of God, and His righteousness: andall these things shall be added unto you. " I might reply something likethis: "My dear brother, it is not your work which supports your family, but the Lord; and He who has fed you and your family when you could notwork at all, on account of illness, would surely provide for you andyours if, for the sake of obtaining food for your inner man, you were towork only for so many hours a day as would allow you proper time forretirement. And is it not the case now, that you begin the work of theday after having had only a few hurried moments for prayer; and when youleave off your work in the evening, and mean then to read a little ofthe word of God, are you not too much worn out in body and mind to enjoyit, and do you not often fall asleep whilst reading the Scriptures, orwhilst on your knees in prayer?" The brother would allow it was so; hewould allow that my advice was good; but still I read in hiscountenance, even if he should not have actually said so, "How should Iget on if I were to _carry out_ your advice?" I longed, therefore, tohave something to point the brother to, as a visible proof that our Godand Father is the same faithful God as ever He was; as willing as everto PROVE Himself to be the LIVING GOD, in our day as formerly, _to allwho put their trust in Him. _--Again, sometimes I found children of Godtried in mind by the prospect of old age, when they might be unable towork any longer, and therefore were harassed by the fear of having to gointo the poor-house. If in such a case I pointed out to them how theirHeavenly Father has always helped those who put their trust in Him, theymight not, perhaps, always say that times have changed; but yet it wasevident enough that God was not looked upon by them as the LIVING God. My spirit was ofttimes bowed down by this, and I longed to set somethingbefore the children of God whereby they might see that He does notforsake, even in our day, those who rely upon Him. --Another class ofpersons were brethren in business, who suffered in their souls, andbrought guilt on their consciences, by carrying on their business almostin the same way as unconverted persons do. The competition in trade, thebad times, the over-peopled country, were given as reasons why, if thebusiness were carried on simply according to the word of God it couldnot be expected to do well. Such a brother, perhaps, would express thewish that he might be differently situated; but very rarely did I see_that there was a stand made for God, that there was the holydetermination to trust in the living God, and to depend on Him, in orderthat a good conscience might be maintained. _ To this class likewise Idesired to show, by a visible proof, that God is unchangeably thesame. --Then there was another class of persons, individuals who were inprofessions in which they could not continue with a good conscience, orpersons who were in an unscriptural position with reference to spiritualthings; but both classes feared, on account of the consequences, to giveup the profession in which they could not abide with God, or to leavetheir position, lest they should be thrown out of employment. My spiritlonged to be instrumental in strengthening their faith by giving themnot only instances from the word of God of His willingness and abilityto help all those who rely upon Him, but _to show them by proofs_ thatHe is the same in our day. I well knew _that the word of God ought to beenough, _ and it was, by grace, enough to me; but still, I consideredthat I ought to lend a helping hand to my brethren, if by any means, bythis visible proof to the unchangeable faithfulness of the Lord I mightstrengthen their hands in God; for I remembered what a great blessing myown soul had received through the Lord's dealings with His servant, A. H. Francke, who, in dependence upon the living God alone, established animmense orphan house, which I had seen many times with my own eyes. I, therefore, judged myself bound to be the servant of the Church of God, in the particular point on which I had obtained mercy: namely, _in beingable to take God by His word and to rely upon it. _ All these exercisesof my soul, which resulted from the fact that so many believers, withwhom I became acquainted, were harassed and distressed in mind, orbrought guilt on their consciences, on account of not trusting in theLord, were used by God to awaken in my heart the desire of settingbefore the church at large, and before the world, a proof that He hasnot in the least changed; and this seemed to me best done by theestablishing of an orphan house. It needed to be something which couldbe seen, even by the natural eye. Now if I, a poor man, simply by prayerand faith, obtained, _without asking any individual, _ the means forestablishing and carrying on an orphan house, there would be somethingwhich, with the Lord's blessing, might be instrumental in strengtheningthe faith of the children of God, besides being a testimony to theconsciences of the unconverted of the reality of the things of God. This, then, was the primary reason for establishing the orphan house. Icertainly did from my heart desire to be used by God to benefit thebodies of poor children bereaved of both parents, and seek, in otherrespects, with the help of God, to do them good for this life;--I alsoparticularly longed to be used by God in getting the dear orphanstrained up in the fear of God;--but still, the first and primary objectof the work was (and still is) that God might be magnified by the factthat the orphans under my care are provided with all they need only _byprayer and faith, _ without any one being asked by me or my fellowlabourers, whereby it may be seen that God is FAITHFUL STILL, and HEARSPRAYER STILL. 

The three chief reasons for establishing an orphan house are: 1. ThatGod may be glorified, should He be pleased to furnish me with the means, in its being seen that it is not a vain thing to trust in Him; and thatthus the faith of His children may be strengthened. 2. The spiritualwelfare of fatherless and motherless children. 3. Their temporalwelfare. 

That to which my mind has been particularly directed is to establish anorphan house in which destitute fatherless and motherless children maybe provided with food and raiment, and scriptural education. Concerningthis intended orphan house I would say:

1. It is intended to be in connection with the Scriptural KnowledgeInstitution for Home and Abroad, in so far as it respects the reports, accounts, superintendence, and the principles on which it is conducted, so that, in one sense, it may be considered as a new object of theInstitution, yet with this difference, _that only those funds shall beapplied to the orphan house which are expressly given for it. _ If, therefore, any believer should prefer to support either those objectswhich have been hitherto assisted by the funds of this Institution, orthe intended orphan house, it need only be mentioned, in order that themoney may be applied accordingly. 

2. It will only be established if the Lord should provide both the meansfor it and suitable persons to conduct it. 

As to the means, I would make the following remarks: The reason forproposing to enlarge the field is not because we have of lateparticularly abounded in means; for we have been rather straitened. Themany gracious answers, however, which the Lord had given us concerningthis Institution led brother C----r and me to give ourselves to prayer, asking Him to supply us with the means to carry on the work, as weconsider it unscriptural to contract debts. During five days, we prayedseveral times, both unitedly and separately. After that time, the Lordbegan to answer our prayers, so that, within a few days, about 501. Wasgiven to us. I would further say that the very gracious and tenderdealings of God with me, in having supplied, in answer to prayer, forthe last five years, my own temporal wants without any certain income, so that money, provisions, and clothes have been sent to me at timeswhen I was greatly straitened, and that not only in small but largequantities; and not merely from individuals living in the same placewith me, but at a considerable distance; and that not merely fromintimate friends, but from individuals whom I have never seen: all this, I say, has often led me to think, even as long as four years ago, thatthe Lord had not given me this simple reliance on Him merely for myself, but also for others. Often, when I saw poor neglected children runningabout the streets at Teignmouth, I said to myself: "May it not be thewill of God that I should establish schools for these children, askingHim to give me the means?" However, it remained only a thought in mymind for two or three years. About two years and six months since I wasparticularly stirred up afresh to do something for destitute children, by seeing so many of them begging in the streets of Bristol, and comingto our door. It was not, then, left undone on account of want of trustin the Lord, but through an abundance of other things calling for allthe time and strength of my brother Craik and myself; for the Lord hadboth given faith, and had also shown by the following instance, inaddition to very many others, both what He can and what He will do. Onemorning, whilst sitting in my room, I thought about the distress ofcertain brethren, and said thus to myself: "Oh, that it might please theLord to give me the means to help these poor brethren!" About an hourafterwards I had 60 pounds sent as a present for myself from a brotherwhom up to this day I have never seen, and who was then, and is still, residing several thousand miles from this. Should not such anexperience, together with promises like that one in John xiv. 13, 14, encourage us to ask with all boldness, for ourselves and others, bothtemporal and spiritual blessings? The Lord, for I cannot but think itwas He, again and again brought the thought about these poor children tomy mind, till at last it ended in the establishment of "The ScripturalKnowledge Institution, for Home and Abroad"; since the establishment ofwhich, I have had it in a similar way brought to my mind, first aboutfourteen months ago, and repeatedly since, but especially during theselast weeks, to establish an orphan house. My frequent prayer of late hasbeen, that if it be of God, He would let it come to pass; if not, thatHe would take from me all thoughts about it. The latter has not been thecase, but I have been led more and more to think that the matter may beof Him. Now, if so, He can influence His people _in any part of theworld_ (for I do not look to Bristol, nor even to England, but to theliving God, whose is the gold and the silver), to intrust me and brotherC----r, whom the Lord has made willing to help me in this work with themeans. Till we have _them, _ we can do nothing in the way of renting ahouse, furnishing it, etc. Yet, when once as much as is needed for thishas been sent us, as also proper persons to engage in the work, we donot think it needful to wait till we have the orphan house endowed, or anumber of yearly subscribers for it; but we trust to be enabled by theLord, who has taught us to ask for our _daily_ bread, to look to Him forthe supply of the _daily_ wants of those children whom He may be pleasedto put under our care. Any donations will be received at my house. Should any believers have tables, chairs, bedsteads, bedding, earthenware, or any kind of household furniture to spare, for thefurnishing of the house; or remnants, or pieces of calico, linen, flannel, cloth, or any materials useful for wearing apparel; or clothesalready worn, they will be thankfully received. 

Respecting the persons who are needed for carrying on the work, a matterof no less importance than the procuring of funds, I would observe thatwe look for them to God Himself, as well as for the funds; and that allwho may be engaged as masters, matrons, and assistants, according to thesmallness or largeness of the Institution, must be known to us as truebelievers; and moreover, as far as we may be able to judge, mustlikewise be qualified for the work. 

3. At present nothing can be said as to the time when the operations arelikely to commence; nor whether the Institution will embrace children ofboth sexes, or be restricted either to boys or girls exclusively; nor ofwhat age they will be received, and how long they may continue in it;for though we have thought about these things, yet we would rather beguided in these particulars by the amount of the means which the Lordmay put into our hands, and by the number of the individuals whom He mayprovide for conducting the Institution. Should the Lord condescend touse us as instruments, a short printed statement will be issued as soonas something more definite can be said. 

4. It has appeared well to us to receive only such destitute children ashave been bereaved of both parents. 

5. The children are intended, if girls, to be brought up for service; ifboys, for a trade; and therefore they will be employed, according totheir ability and bodily strength, in useful occupations, and thus helpto maintain themselves; besides this, they are intended to receive aplain education; but the chief and the special end of the Institutionwill be to seek, with God's blessing, to bring them to the knowledge ofJesus Christ by instructing them in the Scriptures. 

FURTHER ACCOUNT RESPECTING THE ORPHAN HOUSE, ETC. 

When, of late, the thoughts of establishing an orphan house, independence upon the Lord, revived in my mind, during the first two weeksI only prayed that if it were of the Lord He would bring it about; butif not, that He graciously would be pleased to take all thoughts aboutit out of my mind. My uncertainty about knowing the Lord's mind did notarise from questioning whether it would be pleasing in His sight thatthere should be an abode and scriptural education provided for destitutefatherless and motherless children; but whether it were His will that_I_ should be the instrument of setting such an object on foot, as myhands were already more than filled. My comfort, however, was, that, ifit were His will, He would provide not merely the means, but alsosuitable individuals to take care of the children, so that my part ofthe work would take only such a portion of my time as, considering theimportance of the matter, I might give, notwithstanding my many otherengagements. The whole of those two weeks I never asked the Lord formoney or for persons to engage in the work. On December 5th, however, the subject of my prayer all at once became different. I was readingPsalm lxxxi. , and was particularly struck, more than at any time before, with verse 10: _"Open thy mouth wide and I will fill it. "_ I thought afew moments about these words, and then was led to apply them to thecase of the orphan house. It struck me that I had never asked the Lordfor anything concerning it, except to know His will respecting its beingestablished or not; and I then fell on my knees, and opened my mouthwide, asking him for much. I asked in submission to His will, andwithout fixing a time when He should answer my petition. I prayed thatHe would give me a house, i. E. , either as a loan, or that some one mightbe led to pay the rent for one, or that one might be given permanentlyfor this object; further, I asked Him for 1000 pounds; and likewise forsuitable individuals to take care of the children. Besides this, I havebeen since led to ask the Lord to put into the hearts of His people tosend me articles of furniture for the house, and some clothes for thechildren. When I was asking the petition I was fully aware what I wasdoing, i. E. , that I was asking for something which I had no naturalprospect of obtaining from the brethren whom I know, but which was nottoo much for the Lord to grant. 

APPENDIX F

ARGUMENTS IN PRAYER FOR THE ORPHAN WORK

THE arguments which I plead with God are:

1. That I set about the work for the glory of God, i. E. , that theremight be a visible proof, by God supplying, _in answer to prayer only, _the necessities of the orphans, that He is the _living_ God, and mostwilling, even in _our_ day, to answer prayer: and that, therefore, Hewould be pleased to send supplies. 

2. That God is the "Father of the fatherless, " and that He, therefore, as their Father, would be pleased to provide. (Psalm lxviii. 5. )

3. That I have received the children in the name of Jesus, and that, therefore, He, in these children, has been received, and is fed, and isclothed; and that, therefore, He would be pleased to consider this. (Mark ix. 36, 37. )

4. That the faith of many of the children of God has been strengthenedby this work hitherto, and that, if God were to withhold the means forthe future, those who are weak in faith would be staggered; whilst, by acontinuance of means, their faith might still further be strengthened. 

5. That many enemies would laugh, were the Lord to withhold supplies, and say, did we not foretell that this enthusiasm would come to nothing?

6. That many of the children of God, who are uninstructed, or in acarnal state, would feel themselves justified to continue their alliancewith the world in the work of God, and to go on as heretofore, in theirunscriptural proceedings respecting similar institutions, so far as theobtaining of means is concerned, if He were not to help me. 

7. That the Lord would remember that I am His child, and that He wouldgraciously pity me, and remember that _I_ cannot provide for thesechildren, and that therefore He would not allow this burden to lie uponme long without sending help. 

8. That He would remember likewise my fellow labourers in the work, whotrust in Him, but who would be tried were He to withhold supplies. 

9. That He would remember that I should have to dismiss the childrenfrom under our scriptural instruction to their former companions. 

10. That He would show that those were mistaken who said that, _at thefirst, _ supplies might be expected, while the thing was new, but notafterwards. 

11. That I should not know were He to withhold means, what constructionI should put upon all the many most remarkable answers to prayer whichHe has given me heretofore in connection with this work, and which mostfully have shown to me that it is of God. 

APPENDIX G

THE PURCHASE OF A SITE, ETC. 

MR. BENJAMIN PERRY gives an account of the circumstances under which theland was purchased, prior to the erection of the orphan houses on AshleyDown, as he heard it from Mr. Muller's own mouth, showing how directlythe Lord worked on the mind of the owner. Mr. Muller had been makinginquiries respecting the purchase of land much nearer Bristol, theprices asked being not less than 1000 pounds per acre, when he heardthat the land upon which the Orphan Houses Nos. 1 and 2 stand was forsale, the price being 200 pounds per acre. He therefore called at thehouse of the owner, and was informed that he was not at home, but thathe could be seen at his place of business in the city. Mr. Muller wentthere, and was informed that he had left a few minutes before, and thathe would find him at home. Most men would have gone off to the owner'shouse at once; but Mr. Muller stopped and reflected, "Peradventure theLord, having allowed me to miss the owner twice in so short a time, hasa purpose that I should not see him to-day; and lest I should be goingbefore the Lord in the matter, I will wait till the morning. " Andaccordingly he waited and went the next morning, when he found the ownerat home; and on being ushered into his sitting-room, he said: "Ah, Mr. Muller, I know what you have come to see me about. You want to buy myland on Ashley Down. I had a dream last night, and I saw you come in topurchase the land, for which I have been asking 200 pounds per acre; butthe Lord told me not to charge you more than 120 pounds per acre, andtherefore if you are willing to buy at that price the matter issettled. " And within ten minutes the contract was signed. "Thus, " Mr. Muller pointed out, "by being careful to _follow_ the Lord, instead of_going before_ His leading, I was permitted to purchase the land for 80pounds per acre less than I should have paid if I had gone to the ownerthe evening before. "

APPENDIX H

GOD'S FAITHFULNESS IN PROVIDING

MR. PERRY writes: At one meeting at Huntly, by special request Mr. Muller gave illustrations of God's faithfulness in answer to prayer, connected with the orphan work, of which the following are examples:

a. He stated that at various times, not only at the beginning of thework, but also in later years, God had seen fit to try his faith to theutmost, but only to prove to him the more definitely that He would neverbe other than his faithful covenant-keeping God. In illustration hereferred to a time when, the children having had their last meal for theday, there was nothing left in money or kind for their breakfast thefollowing morning. Mr. Muller went home, but nothing came in, and heretired for the night, committing the need to God to provide. Early thenext morning he went for a walk, and while praying for the needed helphe took a turn into a road which he was quite unconscious of, and afterwalking a short distance a friend met him, and said how glad he was tomeet him, and asked him to accept 5 pounds for the orphans. He thankedhim, and without saying a word to the donor about the time of need, hewent at once to the orphan houses, praising God for this direct answerto prayer. 

b. On another occasion, when there were no funds in hand to providebreakfast for the orphans, a gentleman called before the time forbreakfast and left a donation that supplied all their present needs. When that year's report was issued, this proof of God's faithfulness insending help just when needed was recorded, and a short time after thedonor called and made himself known, saying that as his donation hadbeen given at such a special time of need he felt he must state thecircumstances under which he had given the money, which were as follows:He had occasion to go to his office in Bristol early that morning beforebreakfast, and on the way the thought occurred to him: "I will go to Mr. Muller's orphan house and give them a donation, " and accordingly turnedand walked about a quarter of a mile toward the orphanage, when hestopped, saying to himself, "How foolish of me to be neglecting thebusiness I came out to attend to! I can give money to the orphansanother time, " and he turned round and walked back towards his office, but soon felt that he _must_ return. He said to himself: "The orphansmay be needing the money _now. _ I may be leaving them in want when Godhad sent me to help them;" and so strong was this impression that heagain turned round and walked back till he reached the orphanages, andthus handed in the money which provided them with breakfast. Mr. Mulletscomment on this was: "Just like my gracious heavenly Father!" and thenhe urged his hearers to trust and prove what a faithful covenant-keepingGod He is to those who put their trust in Him. 

APPENDIX K

FURTHER RECOLLECTIONS OF MR. MULLER

MR. PERRY furnishes also the following reminiscences: As George Mullerwas engaged in free, homely conversation with his friends on a Sundayafternoon within about three weeks of his departure to be with the Lord, he referred to two visits he had made during the previous week to twoold and beloved friends. He had fully appreciated that, though they wereabout ten years younger than himself, his power to walk, and speciallyhis power to continue his service for his Lord, was far greater thantheirs. So that he playfully said, with a bright smile: "I came awayfrom both these beloved brethren feeling that I was quite young bycomparison as to strength, though so much older, " and then at oncefollowed an ascription of praise to God for His goodness to him: "Oh, how very kind and good my heavenly Father has been to me! I have noaches or pains, no rheumatism, and now in my ninety-third year I can doa day's work at the orphan houses with as much ease and comfort tomyself as ever. "

One sentence aptly sets forth a striking feature in his Christiancharacter, viz. : George Muller, nothing. In himself worse than nothing. 

The Lord Jesus, everything. By grace, in Christ, the son of the King. 

And as such he lived; for all those who knew and loved this beloved andhonoured servant of Christ best would testify that his habitual attitudetowards the Lord was to treat Him as an ever-present, almighty, lovingFriend, whose love was far greater to him than he could ever return, andwho delighted in having his entire confidence about everything, and wasnot only ready at hand to listen to his prayers and praises about greatand important matters, but nothing was too small to speak to Him about. So real was this that it was almost impossible to be enjoying theprivilege of private, confidential intercourse with him without beingconscious that at least to him the Lord was really present, One to whomhe turned for counsel, in prayer, or in praise, as freely as most menwould speak to a third person present; and again and again most markedanswers to prayer have been received in response to petitions thusunitedly presented to the Lord altogether apart from his own specialwork. 

APPENDIX L

CHURCH FELLOWSHIP, BAPTISM, ETC. 

WHEN brother Craik and I began to labour in Bristol, and consequentlysome believers united with us in fellowship, assembling together atBethesda, we began meeting together on the basis of the written Wordonly, without having any church rules whatever. From the commencement itwas understood that, as the Lord should help us, we would try everythingby the word of God, and introduce and hold fast that only which could beproved by Scripture. When we came to this determination on Aug. 13, 1832, it was indeed in weakness, but it was in uprightness of heart. --Onaccount of this it was that, as we ourselves were not fully settled asto whether those only who had been baptized after they had believed, orwhether all who believed in the Lord Jesus, irrespective of baptism, should be received into fellowship, nothing was determined about thispoint. We felt free to break bread and be in communion with those whowere not baptized, and therefore could with a good conscience labour atGideon, where the greater part of the saints, at least at first, wereunbaptized; but, at the same time, we had a secret wish that none butbelievers who were baptized might be united with us at Bethesda. Ourreason for this was that we had witnessed in Devonshire much painfuldisunion, resulting as we thought, from baptized and unbaptizedbelievers being in fellowship. Without, then, making it a rule, thatBethesda Church was to be one of close communion, we nevertheless tookcare that those who applied for fellowship should be instructed aboutbaptism. For many months there occurred no difficulty as none appliedfor communion but such as had either been already baptized, or wished tobe, or who became convinced of the scriptural character of believers'baptism, after we had conversed with them; afterwards, however, threesisters applied for fellowship, none of whom had been baptized; nor weretheir views altered after we had conversed with them. As, nevertheless, brother Craik and I considered them true believers, and we ourselveswere not fully convinced what was the mind of the Lord in such a case, we thought it right that these sisters should be received; yet so thatit might be unanimously, as all our church acts _then_ were done; but weknew _by that time_ that there were several in fellowship with us whocould not conscientiously receive unbaptized believers. We mentioned, therefore, the names of the three sisters to the church, stating thatthey did not see believers' baptism to be scriptural, and that, if anybrother saw, on that account, a reason why they should not be received, he should let us know. The result was that several objected, and two orthree meetings were held, at which we heard the objections of thebrethren, and sought for ourselves to obtain acquaintance with the mindof God on the point. Whilst several days thus passed away before thematter was decided, one of those three sisters came and thanked us thatwe had not received her, before being baptized, for she now saw that itwas only shame and the fear of man which had kept her back, and that theLord had now made her willing to be baptized. By this circumstance thosebrethren who considered it scriptural that all ought to be baptizedbefore being received into fellowship, were confirmed in their views;and as to brother Craik and me, it made us, at least, still morequestion whether those brethren might not be right; and we felt, therefore, that in such a state of mind we could not oppose them. Theone sister, therefore, who wished to be baptized was received intofellowship, but the two others not. Our consciences were the lessaffected by this because all, though not baptized, might take the Lord'ssupper with us at Bethesda, though not be received into full fellowship;and because at Gideon, where there were baptized and unbaptizedbelievers, they might even be received into full fellowship; for we hadnot then clearly seen that there is _no scriptural_ distinction betweenbeing in fellowship with individuals and breaking bread with them. Thusmatters stood for many months, i. E. , believers were received to thebreaking of bread even at Bethesda, though not baptized, but they werenot received to all the privileges of fellowship. --In August of 1836 Ihad a conversation with brother K. C. On, the subject of receiving theunbaptized into communion, a subject about which, for years, my mind hadbeen more or less exercised. This brother put the matter thus before me:either unbaptized believers come under the class of persons who walkdisorderly, and, in that case, we ought to withdraw from them (2 Thess. Iii. 6); or they do not walk disorderly. If a believer be walkingdisorderly, we are not merely to withdraw from him at the Lord's table, but our behaviour towards him ought to be decidedly different from whatit would be were he not walking disorderly, _on all occasions_ when wemay have intercourse with him, or come in any way into contact with him. Now this is evidently not the case in the conduct of baptized believerstowards their unbaptized fellow believers. The Spirit does not suffer itto be so, but He witnesses that their not having been baptized does notnecessarily imply that they are walking disorderly; and hence there maybe the most precious communion between baptized and unbaptizedbelievers. The Spirit does not suffer us to refuse fellowship with themin prayer, in reading or searching the Scriptures, in social andintimate intercourse, and in the Lord's work; and yet this ought to bethe case, were they walking disorderly. --This passage, 2 Thess. Iii. 6, to which brother E. C. Referred, was the means of showing me the mind ofthe Lord on the subject, which is, _that we ought to receive all whomChrist has received_ (Rom. Xv. 7), _irrespective of the measure of graceor knowledge which they have attained unto. _--Some time after thisconversation, in May, 1837, an opportunity occurred, when we (forbrother Craik had seen the same truth) were called upon to put intopractice the light which the Lord had been pleased to give us. A sister, who neither _had been baptized, _ nor considered herself under anyobligation to be baptized, applied for fellowship. We conversed with heron this as on other subjects and proposed her for fellowship, though ourconversation had not convinced her that she ought to be baptized. Thisled the church again to the consideration of the point. We gave ourreasons, from Scripture, for considering it right to receive thisunbaptized sister to all the privileges of the children of God; but aconsiderable number, one-third perhaps, expressed conscientiousdifficulty in receiving her. The example of the Apostles, in baptizingthe first believers upon a profession of faith, was especially urged, which indeed would be an unsurmountable difficulty had not the truthbeen mingled with error for so long a time, so that it does not provewilful disobedience if any one in our day should refuse to be baptizedafter believing. The Lord, however, gave us much help in pointing outthe truth to the brethren, so that the number of those who consideredthat only baptized believers should be in communion decreased almostdaily. At last, only fourteen brethren and sisters out of above 180thought it right, this August 28, 1837, to separate from us, after wehad had much intercourse with them. [I am glad to be able to add that, even of these fourteen, the greater part afterwards saw their error, andcame back again to us, and that the receiving of all who love our LordJesus into full communion, irrespective of baptism, has never been thesource of disunion among us, though more than fifty-seven years havepassed away since. ]

APPENDIX M

CHURCH CONDUCT

I. --QUESTIONS RESPECTING THE ELDERSHIP. 

(1) _How does it appear to be the mind of God that, in every church, there should be recognized Elders?_

_Ans. _ From the following passages compared together: Matt. Xxiv. 45;Luke xii. 42. 

From these passages we learn that some are set by the Lord Himself inthe office of rulers and teachers, and that this office (in spite of thefallen state of the church) should be in being, even down to the closeof the present dispensation. Accordingly, we find from Acts xiv. 23, xx. 17; Tit. I. 5; and 1 Pet. V. 1, that soon after the saints had beenconverted, and had associated together in a church character, Elderswere appointed to take the rule over them and to fulfil the office ofunder-shepherds. 

This must not be understood as implying that, when believers areassociated in church fellowship, they ought to elect Elders according totheir own will, whether the Lord may have qualified persons or not; butrather that such should wait upon God, that He Himself would be pleasedto raise up such as may be qualified for teaching and ruling in Hischurch. 

(2) _How do such come into office?_

_Ans. _ By the appointment of the Holy Ghost, Acts xx. 28. 

(3) _How may this appointment be made known to the individuals called tothe office, and to those amongst whom they may be called to labour?_

_Ans. _ By the secret call of the Spirit, 1 Tim. Iii. 1, confirmed by thepossession of the requisite qualifications, 1 Tim. Iii. 2-7; Tit. I. 6-9, and by the Lord's blessing resting upon their labours, 1 Cor. Ix. 2. 

In 1 Cor. Ix. 2, Paul condescends to the weakness of some, who were indanger of being led away by those factious persons who questioned hisauthority. As an Apostle--appointed by the express word of the Lord--heneeded not such outward confirmation. But if he used his success as anargument in confirmation of his call, how much more may ordinaryservants of the Lord Jesus employ such an argument, seeing that the wayin which they are called for the work is such as to require some outwardconfirmation!

(4) _Is it incumbent upon the saints to acknowledge such and to submitto them in the Lord?_

_Ans. _ Yes. See 1 Cor. Xvi. 15, 16; 1 Thess. V. 12, 13; Heb. Xiii. 7, 17; and 1 Tim. V. 17. 

In these passages obedience to pastoral authority is clearly enjoined. 

II. --_Ought matters of discipline to be finally settled by the Elders_in private, _or_ in the presence of the church, and as the act of thewhole body?

_Ans. _ (1) Such matters are to be finally settled in the presence of thechurch. This appears from Matt. Xviii. 17; 1 Cor. V. 4, 5; 2 Cor. Ii. 6-8; 1 Tim. V. 20. 

(2) Such matters are to be finally settled _as the act of the wholebody, _ Matt. Xviii. 17, 18. In this passage the act of exclusion isspoken of as the act of the whole body. 1 Cor. V. 4, 5, v. 12, 13. Inthis passage Paul gives the direction, respecting the exercise ofdiscipline, in such a way to render the whole body responsible: verse 7, "Purge out the old leaven that ye may be a new lump"; and verse 13, "Therefore put away from among yourselves that wicked person. " From 2Cor. Ii. 6-8 we learn that the act of exclusion was not the act of theElders only, but of the church: "Sufficient to such a man is thispunishment [rather, public censure] _which was inflicted of many. "_ Fromverse 8 we learn that the act of restoration was to be a public act ofthe brethren: "Wherefore I beseech you that ye would confirm [rather, ratify by a public act] your love towards him. "

As to the reception of brethren into fellowship, this is an act ofsimple obedience to the Lord, both on the part of the elders and thewhole church. We are bound and privileged to receive all those who makea credible profession of faith in Christ, according to that Scripture, "Receive ye one another, as Christ also received us, to the glory ofGod. " (Rom. Xv. 7. )

III. --_When should church acts (such as acts of reception, restoration, exclusion, etc. ) be attended to?_

_Ans. _ It cannot be expressly proved from Scripture whether such actswere attended to at the meeting for the breaking of bread, or at anyother meeting; therefore this is a point on which, if different churchesdiffer, mutual forbearance ought to be exercised. The way in which suchmatters have hitherto been managed amongst us has been by the churchcoming together on a week-evening. Before we came to Bristol we had beenaccustomed to this mode, and, finding nothing in Scripture against it, we continued the practice. But, after prayer and more carefulconsideration of this point, it has appeared well to us that such actsshould be attended to on the Lord's days, when the saints meet togetherfor the breaking of bread. We have been induced to make this alterationby the following reasons:

(1) _This latter mode prevents matters from being delayed. _ There notbeing a sufficiency of matter for a meeting on purpose every week, ithas sometimes happened that what would better have been stated to thechurch at once has been kept back from the body for some weeks. Now, itis important that what concerns the whole church should be made known assoon as possible to those who are in fellowship, that they may actaccordingly. Delay, moreover, seems inconsistent with thepilgrim-character of the people of God. 

(2) _More believers can be present on the Lord's days than can attend onweek-evenings. _ The importance of this reason will appear fromconsidering how everything which concerns the church should be known to_as many as possible. _ For how can the saints pray for those who mayhave to be excluded, --how can they sympathize in cases of peculiartrial, --and how can they rejoice and give thanks on account of those whomay be received or restored, unless they are made acquainted with thefacts connected with such cases?

(3) _A testimony is thus given that all who break bread are churchmembers. _ By attending to church acts in the meeting for breaking ofbread, we show that we _make no difference_ between receiving intofellowship at the Lord's Supper, and into church membership, but thatthe individual who is admitted to the Lord's table is therewith alsoreceived to all the privileges, trials, and responsibilities of churchmembership. 

(4) There is a peculiar propriety in acts of reception, restoration, andexclusion being attended to when the saints meet together for thebreaking of bread, as, in that ordinance especially, we show forth ourfellowship with each other. 

Objections answered. 

(1) This alteration has the appearance of changeableness. 

_Reply. _ Such an objection would apply to any case in which increasedlight led to any improvement, and is, therefore, not to be regarded. Itwould be an evil thing if there were any change respecting thefoundation truths of the Gospel; but the point in question is only amatter of church order. 

(2) More time may thus be required than it would be well to give to sucha purpose on the Lord's day. 

_Reply. _ As, according to this plan, church business will be attended to_every Lord's day, _ it is more than probable that the meetings will bethereby prolonged for a few minutes only; but, should circumstancerequire it, a special meeting may still be appointed during the week, for all who break bread with us. This, however, would only be needful, provided the matters to be brought before the brethren were to requiremore time than could be given to them at the breaking of bread. *

* The practice, later on, gave place to a week-night meeting, onTuesday, for transaction of such "church acts. "--A. T. P. 

N. B. (1) Should any persons be present who do not break bread with us, they may be requested to withdraw whenever such points require to bestated as it would not be well to speak of in the presence ofunbelievers. 

(2) As there are two places in which the saints meet for the breaking ofbread, the matters connected with church acts must be brought out ateach place. 

IV. --QUESTIONS RELATIVE TO THE LORD'S SUPPER. 

(1) _How frequently ought the breaking of bread to be attended to?_

_Ans. _ Although we have no express command respecting the frequency ofits observance, yet the example of the apostles and of the firstdisciples would lead us to observe this ordinance every Lord's day. (Acts xx. 7. )

(2) _What ought to be the character of the meeting at which the saintsare assembled for the breaking of bread?_

_Ans. _ As in this ordinance we show forth our common participation inall the benefits of our Lord's death, and our union to Him and to eachother (1 Cor. X. 16, 17), opportunity ought to be given for the exerciseof the gifts of teaching or exhortation, and communion in prayer andpraise. (Rom. Xii. 4-8; Eph. Iv. 11-16. ) The manifestation of our commonparticipation in each other's gifts cannot be fully given at suchmeetings, if the whole meeting is, necessarily, conducted by oneindividual. This mode of meeting does not, however, take off from thosewho have the gifts of teaching or exhortation the responsibility ofedifying the church as opportunity may be offered. 

(3) _Is it desirable that the bread should be broken at the Lord'sSupper by one of the elders, or should each individual of the body breakit for himself?_

_Ans. _ Neither way can be so decidedly proved from Scripture that we arewarranted in objecting to the other as positively unscriptural, yet--

(1) The letter of Scripture seems rather in favour of its being done byeach brother and sister (1 Cor. X. 16, 17): "The bread which _webreak. "_

(2) Its being done by each of the disciples is more fitted to expressthat we all, by our sins, have broken the body of our Lord. 

(3) By attending to the ordinance in this way, we manifest our freedomfrom the common error that the Lord's Supper must be administered bysome particular individual, possessed of what is called a ministerialcharacter, instead of being an act of social worship and obedience. 

APPENDIX N

THE WISE SAYINGS OF GEORGE MULLER

FEW who have not carefully read the Narrative of Mr. Muller and thesubsequent Reports issued year by year, have any idea of the largeamount of wisdom which there finds expression. We give here a fewexamples of the sagacious and spiritual counsels and utterances withwhich these pages abound. 

THE BODY. 

CARE OF THE BODY. 

I find it a difficult thing, whilst caring for the body, not to neglectthe soul. It seems to me much easier to go on altogether regardless ofthe body, in the service of the Lord, than to take care of the body, inthe time of sickness, and not to neglect the soul, especially in anaffliction like my present one, when the head allows but little readingor thinking. --What a blessed prospect to be delivered from this wretchedevil nature!

HABITS OF SLEEP. 

My own experience has been, almost invariably, that if I have not the_needful_ sleep, my spiritual enjoyment and strength is greatly affectedby it. I judge it of great moment that the believer, in travelling, should seek as much as possible to refrain from travelling by night, orfrom travelling in such a way as that he is deprived of the needfulnight's rest; for if he does not, he will be unable with renewed bodilyand mental strength to give himself to prayer and meditation, and thereading of the Holy Scriptures, and he will surely feel the perniciouseffects of this all the day long. There may occur cases when travellingby night cannot be avoided; but, if it can, _though we should seem tolose time by it, and though it should cost more money, _ I would mostaffectionately and solemnly recommend the refraining fromnight-travelling; for, in addition to our drawing beyond measure uponour bodily strength, we must be losers spiritually. The next thing Iwould advise with reference to travelling is, with all one's might toseek morning by morning, before setting out, to take time for meditationand prayer, and reading the word of God; for although we are alwaysexposed to temptation, yet we are so especially in travelling. Travelling is one of the devil's especial opportunities for tempting us. Think of that, dear fellow believers. Seek always to ascertain carefullythe mind of God, before you begin anything; but do so in particularbefore you go on a journey, so that you may be quite sure that it is thewill of God that you should undertake that journey, lest you shouldneedlessly expose yourself to one of the special opportunities of thedevil to ensnare you. So far from envying those who have a carriage andhorses at their command, or an abundance of means, so that they are nothindered from travelling for want of means, let us who are not thussituated rather thank God that _in this particular_ we are not exposedto the temptation of needing to be less careful in ascertaining the willof God before we set out on a journey. 

CHILDREN. 

CONVERSION OF CHILDREN. 

As far as my experience goes, it appears to me that believers generallyhave expected far too little of present fruit upon their labours amongchildren. There has been a hoping that the Lord some day or other wouldown the instruction which they give to children, and would answer atsome time or other, though after many years only, the prayers which theyoffer up on their behalf. Now, while such passages as Proverbs xxii. 6, Ecclesiastes xi. 1, Galatians vi. 9, 1 Cor. Xv. 58, give unto usassurance not merely respecting everything which we do for the Lord, ingeneral, but also respecting bringing up children in the fear of theLord, in particular, that our labour is not in vain in the Lord; yet wehave to guard against abusing such passages, by thinking it a matter oflittle moment whether we see _present_ fruit or not; but, on thecontrary, we should give the Lord no rest till we see present fruit, andtherefore, in persevering, yet submissive, prayer, we should make knownour requests unto God. I add, as an encouragement to believers wholabour among children, that during the last two years seventeen otheryoung persons or children, from the age of eleven and a half toseventeen, have been received into fellowship among us, and that I amlooking out now for many more to be converted, and that not merely ofthe orphans, but of the Sunday-school and day-school children. 

NEGLECT OF CHILDREN. 

The power for good or evil that resides in a little child is greatbeyond all human calculation. A child rightly trained may be aworld-wide blessing, with an influence reaching onward to eternal years. But a neglected or misdirected directed child may live to blight andblast mankind, and leave influences of evil which shall roll on inincreasing volume till they plunge into the gulf of eternal perdition. 

"A remarkable instance was related by Dr. Harris, of New York, at arecent meeting of the State Charities Aid Association. In a smallvillage in a county on the upper Hudson, some seventy years ago, a younggirl named 'Margaret' was sent adrift on the casual charity of theinhabitants. She became the mother of a long race of criminals andpaupers, and her progeny has cursed the county ever since. The countyrecords show _two hundred_ of her descendants who have been criminals. In one single generation of her unhappy line there were twenty children;of these, three died in infancy, and seventeen survived to maturity. Ofthe seventeen, nine served in the State prison for high crimes anaggregate term of fifty years, while the others were frequent inmates ofjails and penitentiaries and almshouses. Of the nine hundreddescendants, through six generations, from this unhappy girl who wasleft on the village streets and abandoned in her childhood, a greatnumber have been idiots, imbeciles, drunkards, lunatics, paupers, andprostitutes: but two hundred of the more vigorous are on record ascriminals. This neglected little child has thus cost the countyauthorities, in the effects she has transmitted, _hundreds of thousandsof dollars, _ in the expense and care of criminals and paupers, besidesthe untold damage she has inflicted on property and public morals. "

TRAINING OF CHILDREN. 

Seek to cherish in your children early the habit of being interestedabout the work of God, and about cases of need and distress, and usethem too at _suitable times, _ and under _suitable circumstances, _ asyour almoners, and you will reap fruit from doing so. 

CHRISTIAN LIFE. 

BEGINNING OF LIFE, ETC. 

God alone can give spiritual life at the first, and keep it up in thesoul afterwards. 

CROSS-BEARING. 

The Christian, like the bee, might suck honey out of every flower. I sawupon a snuffer-stand in bas-relief, "A heart, a cross under it, androses under both. " The meaning was obviously this, that the heart whichbears the cross for a time meets with roses afterwards. 

KEEPING PROMISES. 

It has been often mentioned to me, in various places, that brethren inbusiness do not sufficiently attend to the keeping of promises, and Icannot therefore but entreat all who love our Lord Jesus, and who areengaged in a trade or business, to seek for His sake not to make anypromises, except they have every reason to believe they shall be able tofulfil them, and therefore carefully to weigh all the circumstances, before making any engagement, lest they should fail in itsaccomplishment. It is even in these little ordinary affairs of life thatwe may either bring much honour or dishonour to the Lord; and these arethe things which every unbeliever can take notice of. Why should it beso often said, and sometimes with a measure of ground, or even muchground: "Believers are bad servants, bad tradesmen, bad masters"? Surelyit ought not to be true that _we, who have power with God to obtain byprayer and faith all needful grace, wisdom, and skill, _ should be badservants, bad tradesmen, bad masters. 

THE LOT AND THE LOTTERY. 

It is altogether wrong that I, a child of God, should have anything todo with so worldly a system as that of the lottery. But it was alsounscriptural to go to the lot at all for the sake of ascertaining theLord's mind, and this I ground on the following reasons. We have neithera commandment of God for it, nor the example of our Lord, nor that ofthe apostles, _after the Holy Spirit had been given on the day ofPentecost. _ 1. We have many exhortations in the word of God to seek toknow His mind by prayer and searching the Holy Scriptures, but nopassage which exhorts us to use the lot. 2. The example of the apostles(Acts i. ) in using the lot, in the choice of an apostle in the room ofJudas Iscariot, is the only passage which can be brought in favour ofthe lot from the New Testament (and to the Old we have not to go, underthis dispensation, for the sake of ascertaining how we ought to live asdisciples of Christ). Now concerning this circumstance we have toremember that the Spirit was not yet given (John vii. 39; xiv. 16, 17;xvi. 7, 13), by whose teaching especially it is that we may know themind of the Lord; and hence we find that, after the day of Pentecost, the lot was no more used, but the apostles gave themselves to prayer andfasting to ascertain how they ought to act. 

NEW TASTES. 

What a difference grace makes! There were few people, perhaps, morepassionately fond of travelling, and seeing fresh places, and newscenes, than myself; but now, since, by the grace of God, I have seenbeauty in the Lord Jesus, I have lost my taste for these things. .. . Whata different thing, also, to travel in the service of the Lord Jesus, from what it is to travel in the service of the flesh!

OBEDIENCE. 

_Every instance of obedience, from right motives, strengthens usspiritually, whilst every act of disobedience weakens us spiritually. _

SEPARATION UNTO GOD. 

May the Lord grant that the eyes of many of His children may be opened, so that they may seek, in all spiritual things, to be separated fromunbelievers (2 Cor. Vi. 14-18), and to do _God's work_ according to_God's mind!_

SERVICE TO ONE'S GENERATION. 

My business is, with all my might to serve my own generation; in doingso I shall best serve the next generation, should the Lord Jesustarry. .. . The longer I live, the more I am enabled to realize that Ihave but one life to live on earth, and that this one life is but a_brief_ life, for sowing, in comparison with _eternity, _ for reaping. 

SURETY FOR DEBT. 

How precious it is, even for this life, to act according to the word ofGod! This perfect revelation of His mind gives us directions foreverything, even the most minute affairs of this life. It commands us, "Be thou not one of them that strike hands, or of them that are suretiesfor debts. " (Prov. Xxii. 26. ) The way in which Satan ensnares persons, to bring them into the net, and to bring trouble upon them by becomingsureties, is, that he seeks to represent the matter as if there were nodanger connected with that particular case, and that one might be sureone should never be called upon to pay the money; but the Lord, thefaithful Friend, tells us in His own word that the only way in such amatter "to be sure" is "to hate suretyship. " (Prov. Xi. 15. ) Thefollowing points seem to me of solemn moment for consideration, if Iwere called upon to become surety for another: 1. What obliges theperson, who wishes me to become surety for him, to need a surety? Is itreally a good cause in which I am called upon to become surety? I do notremember ever to have met with a case in which in a plain, and godly, and in all respects scriptural matter such a thing occurred. There wasgenerally some sin or other connected with it. 2. If I become surety, notwithstanding what the Lord has said to me in His word, am I in such aposition that no one will be injured by my being called upon to fulfilthe engagements of the person for whom I am going to be surety? In mostinstances this alone ought to keep one from it. 

3. If still I become surety, the amount of money for which I becomeresponsible must be so in my power that I am able to produce it wheneverit is called for, in order that the name of the Lord may not bedishonoured. 

4. But if there be the possibility of having to fulfil the engagementsof the person in whose stead I have to stand, is it the will of the Lordthat I should spend my means in that way? Is it not rather His will thatmy means should be spent in another way? 5. How can I get over the plainword of the Lord, which is to the contrary, even if the first fourpoints could be satisfactorily settled?

CHURCH LIFE. 

ASSEMBLY OF BELIEVERS. 

It has been my own happy lot, during the last thirty-seven years, tobecome acquainted with hundreds of individuals, who were not inferior toapostolic Christians. 

That the disciples of Jesus should meet together on the first day of theweek for the breaking of bread, and that that should be their principalmeeting, and that those, whether one or several, who are truly gifted bythe Holy Spirit for service, be it for exhortation, or teaching, orrule, etc. , are responsible to the Lord for the exercise of theirgifts--these are to me no matters of uncertainty, but points on which mysoul, by grace, is established, through the revealed will of God. 

FORMALISM. 

I have often remarked the injurious effects of doing things becauseothers did them, or because it was the custom, or because they werepersuaded into acts of _outward_ self-denial, or giving up things whilstthe heart did not go along with it, and whilst the _outward act_ WAS NOT_the result of the inward powerful working of the Holy Ghost, and thehappy entering into our fellowship with the Father and with the Son. _

Everything that is a mere form, a mere habit and custom in divinethings, is to be dreaded exceedingly: _life, power, reality, _ this iswhat we have to aim after. Things should not result from without, butfrom within. The sort of clothes I wear, the kind of house I live in, the quality of the furniture I use, all such like things should notresult from other persons' doing so and so, or because it is customaryamong those brethren with whom I associate to live in such and such asimple, inexpensive self-denying way; but whatever be done in thesethings, in the way of giving up, or self-denial, or deadness to theworld, should result from the joy we have in God, from the knowledge ofour being the children of God, from the entering into the preciousnessof our future inheritance, etc. Far better that for the time being westand still, and do not take the steps which we see others take, thanthat it is merely the force of example that leads us to do a thing, andafterwards it be regretted. Not that I mean in the least by this toimply we should continue to live in luxury, self-indulgence, and thelike, whilst others are in great need; but we should begin the thing ina right way, i. E. , aim after the right state of heart; begin _inwardly_instead of _outwardly. _ If otherwise, it will not last. We shall lookback, or even get into a worse state than we were before. But oh, howdifferent if joy in God leads us to any little act of self-denial! Howgladly do we do it then! How great an honour then do we esteem it to be!How much does the heart then long to be able to do more for Him who hasdone so much for us! We are far then from looking down in proudself-complacency upon those who do not go as far as we do, but ratherpray to the Lord that He would be pleased to help our dear brethren andsisters forward who may seem to us weak in any particular point; and wealso are conscious to ourselves that if we have a little more light orstrength with reference to one point, other brethren may have more lightor grace in other respects. 

HELPING ONE ANOTHER. 

As to the importance of the children of God's opening their hearts toeach other, especially when they are getting into a cold state, or areunder the power of a certain sin, or are in especial difficulty; I knowfrom my own experience how often the snare of the devil has been brokenwhen under the power of sin; how often the heart has been comforted whennigh to be overwhelmed; how often advice, under great perplexity, hasbeen obtained, --by opening my heart to a brother in whom I hadconfidence. We are children of the same family, and ought therefore tobe helpers one of another. 

INQUIRY MEETINGS. 

1. Many persons, on account of timidity, would prefer coming at anappointed time to the vestry to converse with us, to calling on us inour own house. 2. The very fact of appointing a time for seeing people, to converse with them in private concerning the things of eternity, hasbrought some who, humanly speaking, never would have called on us underother circumstances; yea, it has brought even those who, though theythought they were concerned about the things of God, yet were completelyignorant; and thus we have had an opportunity of speaking to them. 3. These meetings have also been a great encouragement to ourselves in thework; for often, when we thought that such and such expositions of theWord had done no good at all, it was, through these meetings, found tobe the reverse; and likewise, when our hands were hanging down, we havebeen afresh encouraged to go forward in the work of the Lord, and tocontinue sowing the seed in hope, by seeing at these meetings freshcases, in which the Lord had condescended to use us as instruments, particularly as in this way instances have sometimes occurred in whichindividuals have spoken to us about the benefit which they derived fromour ministry, not only a few months before, but even as long as two, three, and four years before. 

For the above reasons I would particularly recommend to other servantsof Christ, especially to those who live in large towns, if they have notalready introduced a similar plan, to consider whether it may not bewell for them also to set apart such times for seeing inquirers. Thosemeetings, however, require much prayer, to be enabled to speak aright, to all those who come, according to their different need; and one is ledcontinually to feel that one is not sufficient of one's self for thesethings, but that our sufficiency can be alone of God. These meetingsalso have been by far the most wearing-out part of all our work, thoughat the same time the most refreshing. 

PASTORAL VISITATION. 

An _unvisited_ church will sooner or later become an _unhealthy church. _

PEW-RENTS. 

1. Pew-rents are, according to James ii. 1-6, against the mind of theLord, as, in general, the poor brother cannot have so good a seat as therich. 2. A brother may gladly do something towards my support if left tohis own time; but when the quarter is up, he has perhaps other expenses, and I do not know whether he pays his money grudgingly, and ofnecessity, or cheerfully; but God loveth a cheerful giver. _I knew it tobe a fact_ that sometimes it had not been convenient to individuals topay the money, when it had been asked for by the brethren who collectedit. 3. Though the Lord had been pleased to give me grace to be faithful, so that I had been enabled not to keep back the truth, when He had shownit to me; still I felt that the pew-rents were a snare to the servant ofChrist. It was a temptation to me, at least for a few minutes, at thetime when the Lord had stirred me up to pray and search the Wordrespecting the ordinance of baptism, because 30 pounds of my salary wasat stake if I should be baptized. 

STATE CHURCHES. 

All establishments, even because they are establishment, i. E. , the worldand the church mixed up together, not only contain in them theprinciples which necessarily must lead to departure from the word ofGod; but also, as long as they remain establishments, entirely precludethe acting throughout according to the Holy Scriptures. 

FAITH. 

ANXIETY. 

 Where Faith begins, anxiety ends; Where anxiety begins, Faith ends. 

Ponder these words of the Lord Jesus, "Only believe. " As long as we areable to trust in God, holding fast in heart, that he is able and willingto help those who rest on the Lord Jesus for salvation, in all matterswhich are for His glory and their good, the heart remains calm andpeaceful. It is only when we _practically_ let go faith in His power orHis love, that we lose our peace and become troubled. This very day I amin great trial in connection with the work in which I am engaged; yet mysoul was calmed and quieted by the remembrance of God's power and love;and I said to myself this morning: "As David encouraged himself inJehovah his God, when he returned to Ziklag, so will I encourage myselfin God;" and the result was peace of soul. .. . It is the very time for_faith_ to work, when _sight_ ceases. The greater the difficulties, theeasier for _faith. _ As long as there remain certain natural prospects, faith does not get on even as easily (if I may say so), as when allnatural prospects fail. 

DEPENDENCE ON GOD. 

Observe two things! We acted _for God_ in delaying the public meetingsand the publishing of the Report; but _God's way leads always intotrial, so far as sight and sense are concerned. Nature_ always will betried _in God's ways. _ The Lord was saying by this poverty, "I will nowsee whether you truly lean upon me, and whether you truly look to me. "Of all the seasons that I had ever passed through since I had beenliving in this way, _up to that time, _ I never knew any period in whichmy faith was tried so sharply, as during the four months from Dec. 12, 1841, to April 12, 1842. But observe further: We might even now havealtered our minds with respect to the public meetings and publishing theReport; for _no one knew our determination, at this time, _ concerningthe point. Nay, on the contrary, we knew with what delight very manychildren of God were looking forward to receive further accounts. Butthe Lord kept us steadfast to the conclusion, at which we had arrivedunder His guidance. 

GIFT AND GRACE OF FAITH. 

It pleased the Lord, I think, to give me in some cases something likethe gift (not grace) of faith, so that unconditionally I could ask andlook for an answer. The difference between the _gift_ and the _grace_ offaith seems to me this. According to the _gift of faith_ I am able to doa thing, or believe that a thing will come to pass, the not doing ofwhich, or the not believing of which would not be sin; according to the_grace of faith_ I am able to do a thing, or believe that a thing willcome to pass, respecting which I have the word of God as the ground torest upon, and, therefore, the not doing it, or the not believing it_would be sin. _ For instance, _the gift of faith_ would be needed, tobelieve that a sick person should be restored again, though _there is nohuman probability: for there is no promise to that effect; the grace offaith_ is needed to believe that the Lord will give me the necessariesof life, if I first seek the kingdom of God and His righteousness: for_there is a promise to that effect. _ (Matt. Vi. 33. )

SELF-WILL. 

The natural mind is ever prone _to reason, _when we ought _to believe;_to be _at work, _ when we ought to be _quiet;_ to go our own way, when weought steadily to walk on in God's ways, however trying to nature. 

TRIALS OF FAITH. 

The Lord gives faith, for the very purpose of trying it for the glory ofHis own name, and for the good of him who has it; and, by the very trialof our faith, we not only obtain blessing to our own souls, by becomingthe better acquainted with God, if we hold fast our confidence in Him, but our faith is also, by the exercise, strengthened: and so it comes, that, if we walk with God in any measure of uprightness of heart, thetrials of faith will be greater and greater. 

It is for the church's benefit that we are put in these straits; and if, therefore, in the hour of need, we were to take goods on credit, thefirst and primary object of the work would be completely frustrated, andno heart would be further strengthened to trust in God, nor would therebe any longer that manifestation of the special and particularprovidence of God, which has hitherto been so abundantly shown throughthis work, even in the eyes of unbelievers, whereby they have been ledto see _that there is, after all, reality in the things of God, _ andmany, through these printed accounts, have been truly converted. Forthese reasons, then, we consider it our precious privilege, asheretofore, to continue to wait upon the Lord only, instead of takinggoods on credit, or borrowing money from some kind friends, when we arein need. Nay, we purpose, as God shall give us grace, to look to Himonly, though morning after morning we should have nothing in hand forthe work--yea, though from meal to meal we should have to look to Him;being fully assured that He who is now (1845) in the tenth year feedingthese many orphans, and who has never suffered them to want, and that Hewho is now (1845) in the twelfth year carrying on the other parts of thework, without any branch of it having had to be stopped for want ofmeans, will do so for the future also. And here I do desire in the deepconsciousness of my natural helplessness and dependence upon the Lord toconfess that through the grace of God my soul has been in peace, thoughday after day we have had to wait for our daily provisions upon theLord; yea, though even from meal to meal we have been required to dothis. 

GIVING. 

ASKING GIFTS, ETC. 

It is not enough to obtain means for the work of God, but that thesemeans should be obtained in God's way. To ask unbelievers for means is_not_ God's way; to _press_ even believers to give, is _not_ God's way;but the _duty_ and the _privilege_ of being allowed to contribute to thework of God should be pointed out, and this should be followed up withearnest prayer, believing prayer, and will result in the desired end. 

CLAIMS OF GOD. 

It is true, the Gospel demands our _All;_ but I fear that, in thegeneral claim on _All, _ we have shortened the claim on _everything. _ Weare not under law. True; but that is not to make our obedience lesscomplete, or our giving less bountiful: rather, is it not, that afterall claims of law are settled, the new nature finds its joy in doingmore than the law requires? Let us abound in the work of the Lord moreand more. 

GIVING IN ADVERSITY. 

At the end of the last century a very godly and liberal merchant inLondon was one day called on by a gentleman, to ask him for some moneyfor a charitable object. The gentleman expected very little, having justheard that the merchant had sustained heavy loss from the wreck of someof his ships. Contrary, however, to expectation, he received about tentimes as much as he had expected for his object. He was unable torefrain from expressing his surprise to the merchant, told him what hehad heard, how he feared he should scarcely have received anything, andasked whether after all there was not a mistake about the shipwreck ofthe vessels. The merchant replied, It is quite true, I have sustainedheavy loss, by these vessels being wrecked, but that is the very reason, why I give you so much; for I must make better use than ever of mystewardship, lest it should be entirely taken from me. 

How have we to act if prosperity in our business, our trade, ourprofession, etc. , should suddenly cease, notwithstanding our havinggiven a considerable proportion of our means for the Lord's work? Myreply is this: "In the day of adversity _consider. "_ It is the will ofGod that we should ponder our ways; that we should see whether there isany particular reason, why God has allowed this to befall us. In doingso, we may find, that we have too much looked on our prosperity as amatter of course, and have not sufficiently owned and recognized_practically_ the hand of God in our success. Or it may be, while theLord has been pleased to prosper us, we have spent too much onourselves, and may have thus, though unintentionally, _abused_ theblessing of God. I do not mean by this remark to bring any children ofGod into bondage, so that, with a scrupulous conscience, they shouldlook at every penny, which they spend on themselves; this is not thewill of God concerning us; and yet, on the other hand, there is verilysuch a thing as propriety or impropriety in our dress, our furniture, our table, our house, our establishment, and in the yearly amount wespend on ourselves and family. 

GIVING AND HOARDING. 

I have every reason to believe, that, had I begun to lay up, the Lordwould have stopped the supplies, and thus, the ability of doing so wasonly _apparent. _ Let no one profess to trust in God, and yet lay up forfuture wants, otherwise the Lord will first send him to the hoard he hasamassed, before He can answer the prayer for more. 

"There is that scattereth, and yet increaseth; and there is thatwithholdeth _more than is meet, _ but it tendeth to poverty. " (Prov. Xi. 24. ) Notice here the word _"more than is meet;"_ it is not said, withholdeth all; but "more than is meet" viz. , while he gives, it is solittle, in comparison with what it might be, and ought to be, that ittendeth to poverty. 

MOTIVES TO GIVING. 

Believers should seek more and more to enter into the grace and love ofGod, in giving His only-begotten Son, and into the grace and love of theLord Jesus, in giving Himself in our room, in order that, constrained bylove and gratitude, they may be increasingly led to surrender theirbodily and mental strength, their time, gifts, talents, property, position in life, rank, and all they have and are to the Lord. By this Ido not mean that they should give up their business, trade, orprofession, and become preachers; nor do I mean that they should takeall their money and give it to the first beggar who asks for it; butthat they should hold all they have and are, for the Lord, not asowners, but as stewards, and be willing, _at His bidding, _ to use forHim part or all they have. However short the believer may fall, nothingless than this should be his aim. 

STEWARDSHIP. 

It is the Lord's order, that in whatever way He is pleased to make usHis stewards, whether as to temporal or spiritual things, if we areindeed acting as _stewards_ and not as _owners, _ He will make usstewards over _more. _

Even in this life, and as to temporal things, the Lord is pleased torepay those who act for Him as stewards, and who contribute to His workor to the poor, as He may be pleased to prosper them? But how muchgreater is the _spiritual_ blessing we receive, both in this life and inthe world to come, if constrained by the love of Christ, we act as God'sstewards, respecting that with which He is pleased to intrust us!

SYSTEMATIC GIVING. 

Only _fix even the smallest amount_ you purpose to give of your income, and give this regularly; and as God is pleased to increase your lightand grace, and is pleased to prosper you more, so give more. If youneglect an _habitual giving, a regular giving, a giving from principleand upon scriptural ground, _ and leave it only to feeling and impulse, or particular arousing circumstances, you will certainly be a loser. 

A merchant in the United States said in answer to inquiries relative tohis mode of giving, "In consecrating my life anew to God, aware of theensnaring influence of riches and the necessity of deciding on a plan ofcharity, before wealth should bias my judgment, I adopted the followingsystem:

"I decided to balance my accounts as nearly as I could every month, reserving such portion of profits as might appear adequate to coverprobable losses, and to lay aside, by entry on a benevolent account, onetenth of the remaining profits, great or small, as a fund for benevolentexpenditure, supporting myself and family on the remaining nine tenths. I further determined that if at any time my net profits, that is profitsfrom which clerk-hire and store expenses had been deducted, shouldexceed five hundred dollars in a month, I would give 12 per cent. ; ifover seven hundred dollars, 15 per cent. ; if over nine hundred dollars, 17 per cent. ; if over thirteen hundred dollars, 22 per cent. --thusincreasing the proportion of the whole as God should prosper me, untilat fifteen hundred dollars I should give 25 per cent, or 375 dollars amonth. As capital was of the utmost importance to my success inbusiness, I decided not to increase the foregoing scale until I hadacquired a certain capital, after which I would give one quarter of allnet profits, great or small, and, on the acquisition of another certainamount of capital, I decided to give half, and, on acquiring what Idetermined would be a full sufficiency of capital, then to give thewhole of my net profits. 

"It is now several years since I adopted this plan, and under it I haveacquired a handsome capital, and have been prospered beyond my mostsanguine expectations. Although constantly giving, I have never yettouched the bottom of my fund, and have repeatedly been surprised tofind what large drafts it would bear. True, during some months, I haveencountered a salutary trial of faith, when this rule has led me to layby the tenth while the remainder proved inadequate to my support; butthe tide has soon turned, and with gratitude I have recognized aheavenly hand more than making good all past deficiencies. "

The following deeply interesting particulars are recorded in the memoirof Mr. Cobb, a Boston merchant. At the age of twenty-three, Mr. Cobbdrew up and subscribed the following remarkable document:

"By the grace of God I will never be worth more than 50, 000 dollars, "By the grace of God I will give one fourth of the net profits of mybusiness to charitable and religious uses. 

"If I am ever worth 20, 000 dollars I will give one half of my netprofits; and if ever I am worth 30, 000 dollars, I will give threefourths; and the whole after 50, 000 dollars. So help me God, or give toa more faithful steward, and set me aside. "

"To this covenant, " says his memoir "he adhered with conscientiousfidelity. He distributed the profits of his business with an increasingratio, from year to year, till he reached the point which he had fixedas a limit to his property, and then gave to the cause of God all themoney which he earned. At one time, finding that his property hadincreased beyond 50, 000 dollars, he at once devoted the surplus 7, 500dollars. 

"On his death-bed he said, 'by the grace of God--_nothing else_--by thegrace of God I have been enabled, under the influence of theseresolutions to give away more than 40, 000 dollars. ' How good the Lordhas been to me!"

Mr. Cobb was also an active, humble, and devoted Christian, seeking theprosperity of feeble churches; labouring to promote the benevolentinstitutions of the day; punctual in his attendance at prayer meetings, and anxious to aid the inquiring sinner; watchful for the eternalinterests of those under his charge; mild and amiable in his deportment;and, in the general tenor of his life and character, an example ofconsistent piety. 

His last sickness and death were peaceful, yea triumphant. "It is aglorious thing, " said he, "to die. I have been active and busy in theworld--I have enjoyed as much as any one--God has prospered me--I haveeverything to bind me here--I am happy in my family--I have propertyenough--but how small and mean does this world appear on a sick-bed!Nothing can equal my enjoyment in the near view of heaven. _My hope inChrist_ is worth infinitely more than all other things. The blood ofChrist--the blood of Christ--none but Christ! Oh! how thankful I feelthat God has provided a way that I, sinful as I am, may look forwardwith joy to another world, through His dear Son. "

GOD. 

APPROVAL OF GOD. 

_In the whole work we desire to stand with God, and not to depend uponthe favourable or unfavourable judgment of the multitude. _

CHASTISEMENTS OF GOD. 

_Our Heavenly Father never takes any earthly thing from His childrenexcept He means to give them something better instead. _

The Lord, in His very love and faithfulness, will not, and cannot, letus go on in backsliding, but He will visit us with stripes, to bring usback to Himself!

The Lord never lays more on us, in the way of chastisement, than ourstate of heart makes needful; so that whilst He smites with the onehand, He supports with the other. 

If, as believers in the Lord Jesus, we see that our Heavenly Father, onaccount of wrong steps, or a wrong state of heart, is dealing with us inthe way of discipline or correction, we have to be grateful for it; forHe is acting thus towards us according to that selfsame love, which ledHim not to spare His only begotten Son, but to deliver Him up for us;and our gratitude to Him is to be expressed in words, and even by deeds. We have to guard against _practically_ despising the chastening of theLord, though we may not do so in word, and against _fainting_ underchastisement: since all is intended for blessing to us. 

FAITHFULNESS OF GOD. 

Perhaps you have said in your heart: "How would it be, suppose the fundsof the orphans were reduced to nothing, and those who are engaged in thework had nothing of their own to give, and a meal-time were to come, andyou had no food for the children. " Thus indeed it may be, for our heartsare desperately wicked. If ever we should be so left to ourselves, asthat either we depend no more upon the living God, or that "we regardiniquity in our hearts, " then such a state of things, we have reason tobelieve, would occur. But so long as we shall be enabled to trust in theliving God, and so long as, though falling short in every way of what wemight be, and ought to be, we are at least kept from living in sin, sucha state of things cannot occur. 

The Lord, to show His continued care over us, raises up new helpers. They that trust in the Lord shall never be confounded! Some who helpedfor a while may fall asleep in Jesus; others may grow cold in theservice of the Lord; others may be as desirous as ever to help, but haveno longer the means; others may have both a willing heart to help, andhave also the means, but may see it the Lord's will to lay them out inanother way;--and thus, from one cause or another, were we to lean uponman, we should surely be confounded; but, in leaning upon the living Godalone, we are BEYOND _disappointment, and_ BEYOND _being forsakenbecause of death, _ or _want of means, _ or _want of love, _ or _because ofthe claims of other work. _ How precious to have learned in any measureto stand with God alone in the world, and yet to be happy, and to knowthat surely no good thing shall be withheld from us whilst we walkuprightly!

PARTNERSHIP WITH GOD. 

A brother, who is in about the same state in which he was eight yearsago, has very little enjoyment, and makes no progress in the things ofGod. The reason is that, against his conscience, he remains in acalling, which is opposed to the profession of a believer. We areexhorted in Scripture to abide in our calling; but only if we can abidein it _"with God. "_ (1 Cor. Vii. 24. )

POWER OF GOD. 

There is a worldly proverb, dear Christian reader, with which we are allfamiliar, it is this, "Where there is a will there is a way. " If this isthe proverb of those who know not God, how much more should believers inthe Lord Jesus, who have power with God, say: "Where there is a willthere is a way. "

TRUST IN GOD. 

Only let it be trust _in God, _ not in _man, _ not in _circumstances, _ not_in any of your own exertions, _ but real trust in God, and you will behelped in your various necessities. .. . Not in circumstances, not innatural prospects, not in former donors, _but solely in God. _ This isjust that which brings the blessing. If we _say_ we trust in Him, but inreality do not, then God, taking us at our word, lets us see that we donot really confide in Him; and hence failure arises. On the other hand, if our trust in the Lord is real, help will surely come, "According untothy faith be it unto thee. "

It is a source of deep sorrow to me, that, notwithstanding my having somany times before referred to this point, thereby to encourage believersin the Lord Jesus, to roll all their cares upon God, and to trust in Himat all times, it is yet, by so many, put down to mere natural causes, that I am helped; as if the Living God were no more the Living God, andas if in former ages answers to prayers might have been expected, butthat in the nineteenth century they must not be looked for. 

WILL OF GOD. 

How important it is to ascertain the will of God, before we undertakeanything, because we are then not only blessed in our own souls, butalso the work of our hands will prosper. 

Just in as many points as we are acting according to the mind of God, inso many are we blessed and made a blessing. Our manner of living isaccording to the mind of the Lord, for He delights in seeing Hischildren thus come to Him (Matt. Vi); and therefore, though I am weakand erring in many points, yet He blesses me in this particular. 

First of all, to see well to it, that the work in which he desires to beengaged is _God's work;_ secondly, that _he_ is the person to be engagedin this work; thirdly, that _God's time_ is come, when he should do thiswork; and then to be assured, that, if he seeks God's help in His ownappointed way, He will not fail him. We have ever found it thus, andexpect to find it thus, on the ground of the promises of God, to the endof our course. 

1. Be slow to take new steps in the Lord's service, or in your business, or in your families. Weigh everything well; weigh all in the light ofthe Holy Scriptures, and in the fear of God. 2. Seek to have no will ofyour own, in order to ascertain the mind of God, regarding any steps youpropose to take, so that you can honestly say, you are willing to do thewill of God, if He will only please to instruct you. 3. But when youhave found out what the will of God is, seek for His help, and seek itearnestly, perseveringly, patiently, believingly, and expectingly: andyou will surely, in His own time and way, obtain it. 

We have not to rush forward in self-will and say, I will do the work, and I will trust the Lord for means, this cannot be real trust, it isthe counterfeit of faith, it is presumption; and though God, in greatpity and mercy, may even help us finally out of debt; yet does this, onno account, prove that we were right in going forward before His timewas come. We ought, rather, under such circumstances to say toourselves: Am I indeed doing the _work of God?_ And if so, _I_ may notbe the person to do it; or if I am the person, _His time_ may not yet become for me to go forward; it may be His good pleasure to exercise myfaith and patience. I ought, therefore, quietly to wait His time; forwhen it is come, God will help. Acting on this principle bringsblessing. 

To ascertain the Lord's will we ought to use scriptural means. Prayer, the word of God, and His Spirit should be united together. We should goto the Lord repeatedly in prayer, and ask Him to teach us by His Spiritthrough His word. I say by His Spirit through His word. For if we shouldthink that His Spirit led us to do so and so, because certain facts areso and so, and yet His word is opposed to the step which we are going totake, we should be deceiving ourselves. .. . No situation, no businesswill be given to me _by God, _ in which I have not time enough to careabout my soul. Therefore, however outward circumstances may appear, itcan only be considered as permitted of God, to prove the genuineness ofmy love, faith, and obedience, but by no means as the leading of Hisprovidence to induce me to act contrary to His revealed will. 

MARRIAGE. 

To enter upon the marriage union is one of the most deeply importantevents of life. It cannot be too prayerfully treated. Our happiness, ourusefulness, our living for God or for ourselves after wards, are oftenmost intimately connected with our choice. Therefore, in the mostprayerful manner, this choice should be made. Neither beauty, nor age, nor money, nor mental powers, should be that which prompts the decision;but 1st, Much waiting upon God for guidance should be used; 2nd, Ahearty purpose to be willing to be guided by Him should be aimed after;3rd, True godliness without a shadow of doubt, should be the first andabsolutely needful qualification, to a Christian, with regard to acompanion for life. In addition to this, however, it ought to be, at thesame time, calmly and patiently weighed, whether, in other respects, there is a suitableness. For instance, for an educated man to choose anentirely uneducated woman, is unwise; for however much on his part lovemight be willing to cover the defect, it will work very unhappily withregard to the children. 

PRAYER. 

ANSWERS TO PRAYER. 

I myself have for twenty-nine years been waiting for an answer to prayerconcerning a certain spiritual blessing. Day by day have I been enabledto continue in prayer for this blessing. At home and abroad, in thiscountry and in foreign lands, in health and in sickness, however muchoccupied, I have been enabled, day by day, by God's help, to bring thismatter before Him; and still I have not the full answer yet. Nevertheless, I look for it. I expect it confidently. The very fact thatday after day, and year after year, for twenty-nine years, the Lord hasenabled me to continue, patiently, believingly, to wait on Him for theblessing, still further encourages me to wait on; and so fully am Iassured that God hears me about this matter, that I have often beenenabled to praise Him beforehand for the full answer, which I shallultimately receive to my prayers on this subject. Thus, you see, dearreader, that while I have hundreds, yea, thousands of answers, year byyear, I have also, like yourself and other believers, the trial of faithconcerning certain matters. 

ANXIETY AVOIDED BY PRAYER. 

Though all believers in the Lord Jesus are not called upon to establishorphan houses, schools for poor children, etc. , and trust in God formeans; yet all believers, according to the will of God concerning themin Christ Jesus, may cast, and ought to cast, all their care upon Himwho careth for them, and need not be anxiously concerned about anything, as is plainly to be seen from 1 Peter v. 7; Philippians iv. 6; Matthewvi. 25-34. 

My Lord is not limited; He can again supply; He knows that this presentcase has been sent to me; and thus, this way of living, so far from_leading to anxiety, _ as it regards possible future want, is rather themeans of _keeping from it_. .. . This way of living has often been themeans of reviving the work of grace in my heart, when I have beengetting cold; and it also has been the means of bringing me back againto the Lord, after I have been backsliding. For it will not do, --it isnot possible, to live in sin, and at the same time, by communion withGod, to draw down from heaven everything one needs for the life that nowis. .. . Answer to prayer, obtained in this way, has been the means ofquickening my soul, and filling me with much joy. 

I met at a brother's house with several believers, when a sister saidthat she had often thought about the care and burden I must have on mymind, as it regards obtaining the necessary supplies for so manypersons. As this may not be a solitary instance, I would state that, bythe grace of God, this is no cause of anxiety to me. The children I haveyears ago cast upon the Lord. The whole work is His, and it becomes meto be _without carefulness. _ In whatever points I am lacking, in thispoint I am able, by the grace of God, to roll the burden upon myheavenly Father. Though now (July 1845) for about seven years our fundshave been so exhausted, that it has been comparatively a _rare_ casethat there have been means in hand to meet the necessities of theorphans for _three days_ together; yet have I been only once tried inspirit, and that was on Sept. 18, 1838, when for the first time the Lordseemed not to regard our prayer. But when He did send help at that time, and I saw that it was only for the trial of our faith, and not becauseHe had forsaken the work that we were brought so low, my soul was sostrengthened and encouraged, that I have not only not been allowed todistrust the Lord since that time, but I have not even been cast downwhen in the deepest poverty. Nevertheless, in this respect also am Inow, as much as ever, dependent on the Lord; and I earnestly beseech formyself and my fellow-labourers the prayers of all those, to whom theglory of God is dear. How great would be the dishonour to the name ofGod, if we, who have so publicly made our boast in Him, should so fallas to act in these very points as the world does! Help us, then, brethren, with your prayers, that we may trust in God to the end. We canexpect nothing but that our faith will yet be tried, and it may be morethan ever; and we shall fall, if the Lord does not uphold us. 

BORROWING AND PRAYING. 

As regards borrowing money, I have considered that there is no ground togo away from the door of the Lord to that of a believer, so long as Heis willing to supply our need. 

COMMUNION WITH GOD IN PRAYER. 

How truly precious it is that every one who rests alone upon the LordJesus for salvation, has in the living God a father, to whom he mayfully unbosom himself concerning the most minute affairs of his life, and concerning everything that lies upon his heart! Dear reader, do youknow the living God? Is He, in Jesus, your Father? Be assured thatChristianity is something more than forms and creeds and ceremonies:there is life, and power, and reality, in our holy faith. If you neveryet have known this, then come and taste for yourself. I beseech youaffectionately to meditate and pray over the following verses: John iii. 16; Rom. X. 9, 10; Acts x. 43; 1 John v. 1. 

CONDITIONS OF PRAYER. 

Go for yourself, with all your temporal and spiritual wants, to theLord. Bring also the necessities of your friends and relatives to theLord. Only make the trial, and you will perceive how able and willing Heis to help you. Should you, however, not at once obtain answers to yourprayers, be not discouraged; but continue patiently, believingly, perseveringly to wait upon God: and as assuredly as that which you askwould be for your real good, and therefore for the honour of the Lord;and as assuredly as you ask it solely on the ground of the worthiness ofour Lord Jesus, so assuredly you will at last obtain the blessing. Imyself have had to wait upon God concerning certain matters for years, before I obtained answers to my prayers; but at last they came. At thisvery time, I have still to renew my requests daily before God, respecting a certain blessing for which I have besought Him for elevenyears and a half, and which I have as yet obtained only in part, butconcerning which I have no doubt that the full blessing will be grantedin the end. .. . The great point is that we ask only for that which itwould be for the glory of God to give to us; for that, and that alone, can be for our real good. But it is not enough that the thing for whichwe ask God be for His honour and glory, but we must secondly ask it inthe name of the Lord Jesus, viz. , expect it only on the ground of Hismerits and worthiness. Thirdly, we should believe that God is able andwilling to give us what we ask Him for. Fourthly, we should continue inprayer till the blessing is granted; without fixing to God a time when, or the circumstances under which, He should give the answer. Patienceshould be in exercise, in connection with our prayer. Fifthly, weshould, at the same time, look out for and expect an answer till itcomes. If we pray in this way, we shall not only have answers, thousandsof answers to our prayers; but our own souls will be greatly refreshedand invigorated in connection with these answers. 

If the obtaining of your requests were not for your real good, or werenot tending to the honour of God, you might pray for a long time, without obtaining what you desire. The glory of God should be alwaysbefore the children of God, in what they desire at His hands; and theirown spiritual profit, being so intimately connected with the honour ofGod, should never be lost sight of, in their petitions. But now, supposewe are believers in the Lord Jesus, and make our requests unto God, depending alone on the Lord Jesus as the ground of having them granted;suppose, also, that, so far as we are able honestly and uprightly tojudge, the obtaining of our requests would be for our real spiritualgood and for the honour of God; we yet need, lastly, to _continue_ inprayer, until the blessing is granted unto us. It is not enough to beginto pray, nor to pray aright; nor is it enough to continue _for a time_to pray; but we must patiently, believingly continue in prayer, until weobtain an answer; and further, we have not only to _continue_ in prayerunto the end, but we have also _to believe_ that God does hear us, andwill answer our prayers. Most frequently we fail in not continuing inprayer until the blessing is obtained and _in not expecting_ theblessing. 

FAITH, PRAYER, AND THE WORD OF GOD. 

_Prayer and faith, the universal remedies against every want and everydifficulty;_ and the nourishment of prayer and faith, God's holy word, helped me over all the difficulties. --I never remember, in all myChristian course, a period now (in March 1895) of sixty-nine years andfour months, that I ever SINCERELY and PATIENTLY sought to know the willof God by _the teaching of the Holy Ghost, _ through the instrumentalityof the _word of God, _ but I have been ALWAYS directed rightly. But if_honesty of heart_ and _uprightness before God_ were lacking, or if Idid not _patiently_ wait upon God for instruction, or if I preferred_the counsel of my fellow men_ to the declarations of _the word of theliving God, _ I made great mistakes. 

SECRET PRAYER. 

Let none expect to have the mastery over his inward corruption in anydegree, without going in his weakness again and again to the Lord forstrength. Nor will prayer with others, or conversing with the brethren, make up for secret prayer. 

SNARES OF SATAN AS TO PRAYER. 

It is a common temptation of Satan to make us give up the reading of theWord and prayer when our enjoyment is gone; as if it were of no use toread the Scriptures when we do not enjoy them, and as if it were of nouse to pray when we have no spirit of prayer; whilst the truth is, inorder to enjoy the Word, we ought to continue to read it, and the way toobtain a spirit of prayer is to continue praying; for the less we readthe word of God, the less we desire to read it, and the less we pray, the less we desire to pray. 

WORK AND PRAYER. 

Often the work of the Lord itself may be a temptation to keep us fromthat communion with Him which is so essential to the benefit of our ownsouls. .. . Let none think that public prayer will make up for closetcommunion. 

Here is the great secret of success. Work with all your might; but trustnot in the least in your work. Pray with all your might for the blessingof God; but work, at the same time, with all diligence, with allpatience, with all perseverance. Pray then, and work. Work and pray. Andstill again pray, and then work. And so on all the days of your life. The result will surely be, abundant blessing. Whether you _see_ muchfruit or little fruit, such kind of service will be blessed. .. . Speakalso for the Lord, as if everything depended on your exertions; yettrust not the least in your exertions, but in the Lord, who alone cancause your efforts to be made effectual, to the benefit of your fellowmen or fellow believers. Remember, also, that God delights to bestowblessing, but, generally, as the result of earnest, believing prayer. 

PREACHING. 

It came immediately to my mind that such sort of preaching might do forilliterate country people, but that it would never do before awell-educated assembly in town. I thought, the truth ought to bepreached at all hazards, but it ought to be given in a different form, suited to the hearers. Thus I remained unsettled in my mind as itregards the mode of preaching; and it is not surprising that I did notthen see the truth concerning this matter, for I did not understand thework of the Spirit, and therefore saw not the powerlessness of humaneloquence. Further, I did not keep in mind that if the most illiteratepersons in the congregation can comprehend the discourse, the mosteducated will understand it too; but that the reverse does not holdtrue. 

RESTITUTION. 

Restitution is the revealed will of God. If it is omitted, while we haveit in our power to make it, guilt remains on the conscience, andspiritual progress is hindered. Even though it should be connected withdifficulty, self-denial, and great loss, it is to be attended to. Shouldthe persons who have been defrauded be dead, their heirs are to be foundout, if this can be done, and restitution is to be made to them. Butthere may be cases when this cannot be done, and then _only_ the moneyshould be given to the Lord for His work or His poor. One word more. Sometimes the guilty person may not have grace enough, if the rightfulowners are living, to make known to them the sin; under suchcircumstances, though not the best and most scriptural way, rather thanhave guilt remaining on the conscience, it is better to make restitutionanonymously than not at all. About fifty years ago, I knew a man underconcern about his soul, who had defrauded his master of two sacks offlour, and who was urged by me to confess this sin to his late employer, and to make restitution. He would not do it, however, and the result wasthat for twenty years he never obtained real peace of soul till thething was done. 

REWARDS. 

Christians do not practically remember that while we are saved by grace, altogether by grace, so that in the matter of salvation works arealtogether excluded; yet that so far as the rewards of grace areconcerned, in the world to come, there is an intimate connection betweenthe life of the Christian here and the enjoyment and the glory in theday of Christ's appearing. 

SIN AND SALVATION. 

Rumblings last our whole life. Jesus came not to save _painted_ but_real_ sinners; but He _has_ saved us, and will surely make it manifest. 

SPIRIT OF GOD. 

At Stuttgart, the dear brethren had been entirely uninstructed about thetruths relating to the power and presence of the Holy Ghost in thechurch of God, and to our ministering one to another as fellow membersin the body of Christ; and I had known enough of painful consequenceswhen brethren began to meet professedly in dependence upon the HolySpirit without knowing what was meant by it, and thus meetings hadbecome opportunities _for unprofitable talking rather than for godlyedifying. .. . _ All these matters ought to be left to the ordering of theHoly Ghost, and that if it had been truly good for them, the Lord wouldhave not only led me to speak _at that time, _ but also on _the verysubject_ on which they desired that I should speak to them. 

TRUTH--PROPORTION OF FAITH. 

Whatever parts of truth are made too much of, though they were even themost precious truths connected with our being risen in Christ, or ourheavenly calling, or prophecy, sooner or later those who lay an _undue_stress upon _these parts_ of truth, and thus make them too prominent, will be losers in their own souls, and, if they be teachers, they willinjure those whom they teach. 

UNIVERSALISM. 

In reference to universal salvation, I found that they had been led intothis error because (1) They did not see the difference between theearthly calling of the Jews, and the heavenly calling of the believersin the Lord Jesus in the present dispensation, and therefore they saidthat, because the words "everlasting, " etc. , are applied to "thepossession of the land of Canaan" and the "priesthood of Aaron, "therefore, the punishment of the wicked cannot be without end, seeingthat the possession of Canaan and the priesthood of Aaron are notwithout end. My endeavour, therefore, was to show the brethren thedifference between the _earthly_ calling of Israel and our _heavenly_one, and to prove from Scripture that, whenever the word "everlasting"is used with reference to things purely not of the earth, but beyondtime, it denotes a period without end. (2) They had laid exceeding greatstress upon a few passages where, in Luther's translation of the GermanBible, the word hell occurs, and where it ought to have been translatedeither "hades" in some passages, or "grave" in others, and where theysaw a _deliverance out of hell, _ and a _being brought up out of hell, _instead of _"out of the grave. "_

WORD OF GOD. 

_The word of God is our only standard, and the Holy Spirit our onlyteacher. _

Besides the Holy Scriptures, which should be always THE book, THE CHIEFbook to us, not merely in theory, but also in practice, such like booksseem to me the most useful for the growth of the inner man. Yet one hasto be cautious in the choice, and to guard against reading too much. 

WORK FOR GOD. 

When He orders something to be done for the glory of His name, He isboth able and willing to find the needed individuals for the work andthe means required. Thus, when the Tabernacle in the Wilderness was tobe erected, He not only fitted men for the work, but He also touched thehearts of the Israelites to bring the necessary materials and gold, silver, and precious stones; and all these things were not only brought, but in such abundance that a proclamation had to be made in the camp, that no more articles should be brought, because there were more thanenough. And again, when God for the praise of His name would have theTemple to be built by Solomon, He provided such an amount of gold, silver, precious stones, brass, iron, etc. , for it, that all the palacesor temples which have been built since have been most insignificant incomparison. 

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