Produced by Carl D. DuBois
GEORGE MULLER OF BRISTOL
AND
HIS WITNESS TO A PRAYER-HEARING GOD
BY
ARTHUR T. PIERSON
Author of "The Crisis of Missions," "The New Acts of the Apostles,"
"Many Infallible Proofs," etc.; editor of "The Missionary
Review of the World," etc.
WITH AN INTRODUCTION
BY
JAMES WRIGHT
Son-in-law and successor in the work of George Muller
Illustrated
NEW YORK CHICAGO TORONTO
Fleming H. Revell Company
LONDON AND EDINBURGH
Copyright, 1899,
BY
THE 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" is
marked with two dots above it (called an 'umlaut') to show that it is
pronounced differently from the way the unmarked vowel is normally
pronounced. 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 to
receive letters pressing upon me the desirableness of issuing as soon as
possible a memoir of him and his work.
The well-known autobiography, entitled "Narrative of the Lord's Dealings
with George Muller," had been, and was still being, so greatly used by
God in the edification of believers and the conversion of unbelievers
that I hesitated to countenance any attempt to supersede or even
supplement 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 that
there is no record of the last thirteen years of Mr. Muller's life
excepting what is contained in the yearly reports of "The Scriptural
Knowledge Institution."
2d. The last three volumes of the Narrative, being mainly a condensation
of the yearly reports during the period embraced in them, contain much
unavoidable repetition.
3d. A book of, say, four hundred and fifty pages, containing the
substance of the four volumes of the Narrative, and carrying on the
history 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 the
press 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 and
truly appreciative sketch, had had a large circulation; but I was
convinced by the letters that reached me that a more comprehensive
memoir was called for, and _would be_ produced, so I was led especially
to pray for _guidance_ that such a book might be entrusted to the author
fitted by God to undertake it.
While waiting for the answer to this definite petition, though greatly
urged by publishers to proceed, I steadily declined to take any step
until I had clearer light. Moreover, I was, personally, occupied during
May and June in preparing the Annual Report of "The Scriptural Knowledge
Institution," and could not give proper attention to the other matter.
Just then I learned from Dr. Arthur T. Pierson, of Brooklyn, N. Y., that
he had been led to undertake the production of a memoir of Mr. Muller
for American readers, and requesting my aid by furnishing him with some
materials needed for the work.
Having complied with this request I was favoured by Dr. Pierson with a
syllabus of the method and contents of his intended work.
The more I thought upon the subject the more satisfied I became that no
one could be found more fitted to undertake the work which had been
called for on this side of the Atlantic also than this my well-known and
beloved friend.
He had had exceptional opportunities twenty years ago in the United
States, and in later years when visiting Great Britain, for becoming
intimately acquainted with Mr. Muller, with the principles on which the
Orphanage 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 being
according to the mind of God revealed in His word; and that he could,
therefore, present not merely the history of the external facts and
results of Mr. Muller's life and labours, but could and would, by God's
help, unfold, with the ardour and force of _conviction,_ the secret
springs of that life and of those labours.
I therefore intimated to my dear friend that, provided he would allow me
to read the manuscript and have thus the opportunity of making any
suggestions that I felt necessary, I would, as my beloved
father-in-law's executor and representative, gladly endorse his work as
the authorized memoir for British as well as American readers.
To this Dr. Pierson readily assented; and now, after carefully going
through the whole, I confidently recommend the book to esteemed readers
on both sides of the Atlantic, with the earnest prayer that the result,
in relation to the subject of this memoir, may be identical with that
produced by the account of the Apostle Paul's "manner of life" upon the
churches 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 every
biography _ought to be._ The four volumes of "The Narrative of the
Lord's Dealings with George Muller," already issued from the press and
written by his own hand, with a fifth volume covering his missionary
tours, and prepared by his wife, supplemented by the Annual Reports
since published, constitute essentially an autobiography--Mr. Muller's
own life-story, stamped with his own peculiar individuality, and
singularly and minutely complete. To those who wish the simple journal
of his life with the details of his history, these printed documents
make any other sketch of him from other hands so far unnecessary.
There are, however, two considerations which have mainly prompted the
preparation of this brief memoir: first, that the facts of this
remarkable life might be set forth not so much with reference to the
chronological order of their occurrence, as events, as for the sake of
the lessons in living which they furnish, illustrating and enforcing
grand spiritual principles and precepts: and secondly, because no man so
humble as he would ever write of himself what, after his departure,
another might properly write of him that others might glorify God in
him.
No one could have undertaken this work of writing Mr. Muller's life-story
without being deeply impressed with the opportunity thus afforded for
impressing the most vital truths that concern holy living and holy
serving; nor could any one have completed such a work without feeling
overawed by the argument which this narrative furnishes for a present,
living, prayer-hearing God, and for a possible and practical daily walk
with Him and work with Him. It has been a great help in the preparation
of 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 so
intimately.
So prominent was the word of God as a power in Mr. Muller's life that, in
an appendix, we have given peculiar emphasis to the great leading texts
of Scripture which inspired and guided his faith and conduct, and, so
far as possible, in the order in which such texts became practically
influential in his life; and so many wise and invaluable counsels are to
be found scattered throughout his journal that some of the most striking
and 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 simply
and solely meant to extend, emphasize, and perpetuate George Muller's
witness to a prayer-hearing God; to present, as plainly, forcibly, and
briefly as is practicable, the outlines of a human history, and an
experience of the Lord's leadings and dealings, which furnish a
sufficient 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's
choicest gifts to His church and to the world.
Things which are unseen and eternal seem, to the carnal man, distant and
indistinct, while what is seen and temporal is vivid and real.
Practically, any object in nature that can be seen or felt is thus more
real and actual to most men than the Living God. Every man who walks
with God, and finds Him a present Help in every time of need; who puts
His promises to the practical proof and verifies them in actual
experience; every believer who with the key of faith unlocks God's
mysteries, and with the key of prayer unlocks God's treasuries, thus
furnishes to the race a demonstration and an illustration of the fact
that "He is, and is a Rewarder of them that diligently seek Him."
George Muller was such an argument and example incarnated in human
flesh. Here was a man of like passions as we are and tempted in all
points like as we are, but who believed God and was established by
believing; who prayed earnestly that he might live a life and do a work
which should be a convincing proof that God hears prayer and that it is
safe to trust Him at all times; and who has furnished just such a
witness as he desired. Like Enoch, he truly walked with God, and had
abundant testimony borne to him that he pleased God. And when, on the
tenth day of March, 1898, it was told us of George Muller that "he was
not," we knew that "God had taken him": it seemed more like a
translation than like death.
To those who are familiar with his long life-story, and, most of all, to
those who intimately knew him and felt the power of personal contact
with him, he was one of God's ripest saints and himself a living proof
that a life of faith is possible; that God may be known, communed with,
found, and may become a conscious companion in the daily life. George
Muller proved for himself and for all others who will receive his
witness that, to those who are willing to take God at His word and to
yield self to His will, He is "the same yesterday and to-day and
forever": that the days of divine intervention and deliverance are past
only to those with whom the days of faith and obedience are past--in a
word, that believing prayer works still the wonders which our fathers
told of in the days of old.
The life of this man may best be studied, perhaps, by dividing it into
certain marked periods, into which it naturally falls, when we look at
those leading events and experiences which are like punctuation-marks or
paragraph 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; the
third, forty; the fourth, seventeen; and the last, six. However thus
unequal in length, each forms a sort of epoch, marked by certain
conspicuous and characteristic features which serve to distinguish it
and make its lessons peculiarly important and memorable. For example,
the first period is that of the lost days of sin, in which the great
lesson taught is the bitterness and worthlessness of a disobedient life.
In the second period may be traced the remarkable steps of preparation
for the great work of his life. The third period embraces the actual
working out of the divine mission committed to him. Then for seventeen
or eighteen years we find him bearing in all parts of the earth his
world-wide witness to God; and the last six years were used of God in
mellowing and maturing his Christian character. During these years he
was left in peculiar loneliness, yet this only made him lean more on the
divine companionship, and it was noticeable with those who were brought
into most intimate contact with him that he was more than ever before
heavenly-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 wasted
years of a sinful and profligate youth and early manhood. It is of
interest mainly as illustrating the sovereignty of that Grace which
abounds even to the chief of sinners. Who can read the story of that
score of years and yet talk of piety as the product of evolution? In his
case, instead of evolution, there was rather a _revolution,_ as marked
and complete as ever was found, perhaps, in the annals of salvation. If
Lord George Lyttelton could account for the conversion of Saul of Tarsus
only by supernatural power, what would he have thought of George
Muller's transformation! Saul had in his favor a conscience, however
misguided, and a morality, however pharisaic. George Muller was a
flagrant sinner against common honesty and decency, and his whole early
career was a revolt, not against God only, but against his own moral
sense. If Saul was a hardened transgressor, how callous must have been
George Muller!
He was a native of Prussia, born at Kroppenstaedt, near Halberstadt,
September 27, 1805. Less than five years later his parents removed to
Heimersleben, some four miles off, where his father was made collector
of 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 favoritism
toward him was harmful both to himself and to his brother, as in the
family of Jacob, tending to jealousy and estrangement. Money was put too
freely into the hands of these boys, hoping that they might learn how to
use it and save it; but the result was, rather, careless and vicious
waste, for it became the source of many childish sins of indulgence.
Worse still, when called upon to render any account of their
stewardship, sins of lying and deception were used to cloak wasteful
spending. Young George systematically deceived his father, either by
false entries of what he had received, or by false statements of what he
had spent or had on hand. When his tricks were found out, the punishment
which followed led to no reformation, the only effect being more
ingenious devices of trickery and fraud. Like the Spartan lad, George
Muller reckoned it no fault to steal, but only to have his theft found
out.
His own brief account of his boyhood shows a very bad boy and he
attempts no disguise. Before he was ten years old he was a habitual
thief and an expert at cheating; even government funds, entrusted to his
father, were not safe from his hands. Suspicion led to the laying of a
snare into which he fell: a sum of money was carefully counted and put
where he would find it and have a chance to steal it. He took it and hid
it under his foot in his shoe, but, he being searched and the money
being found, it became clear to whom the various sums previously missing
might be traced.
His father wished him educated for a clergyman, and before he was eleven
he was sent to the cathedral classical school at Halberstadt to be
fitted for the university. That such a lad should be deliberately set
apart for such a sacred office and calling, by a father who knew his
moral obliquities and offences, seems incredible--but, where a state
church exists, the ministry of the Gospel is apt to be treated as a
human profession rather than as a divine vocation, and so the standards
of fitness often sink to the low secular level, and the main object in
view becomes the so-called "living," which is, alas, too frequently
independent of _holy_ living.
From this time the lad's studies were mixed up with novel-reading and
various vicious indulgences. Card-playing and even strong drink got hold
of him. The night when his mother lay dying, her boy of fourteen was
reeling through the streets, drunk; and even her death failed to arrest
his wicked course or to arouse his sleeping conscience. And--as must
always be the case when such solemn reminders make one no better--he
only grew worse.
When he came to the age for confirmation He had to attend the class for
preparatory religious teaching; but this being to him a mere form, and
met in a careless spirit, another false step was taken: sacred things
were treated as common, and so conscience became the more callous. On
the very eve of confirmation and of his first approach to the Lord's
Table he was guilty of gross sins; and on the day previous, when he met
the clergyman for the customary "confession of sin," he planned and
practised another shameless fraud, withholding from him eleven-twelfths
of the confirmation fee entrusted to him by his father!
In such frames of mind and with such habits of life George Muller, in
the Easter season of 1820, was confirmed and became a communicant.
Confirmed, indeed! but in sin, not only immoral and unregenerate, but so
ignorant of the very rudiments of the Gospel of Christ that he could not
have stated to an inquiring soul the simple terms of the plan of
salvation. There was, it is true about such serious and sacred
transactions, a vague solemnity which left a transient impression and
led to shallow resolves to live a better life; but there was no real
sense of sin or of repentance toward God, nor was there any dependence
upon a higher strength: and, without these, efforts at self-amendment
never prove of value or work lasting results.
The story of this wicked boyhood presents but little variety, except
that of sin and crime. It is one long tale of evil-doing and of the
sorrow 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 a
fellow lodger; and looking back, long afterward, to that hour of
extremity, 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 to
the cathedral school at Magdeburg, inwardly hoping thus to break away
from his sinful snares and vicious companions, and, amid new scenes,
find help in self-reform. He was not, therefore, without at least
occasional aspirations after moral improvement; but again he made the
common and fatal mistake of overlooking the Source of all true
betterment. "God was not in all his thoughts." He found that to leave
one place for another was not to leave his sin behind, for he took
himself along.
His father, with a strange fatuity, left him to superintend sundry
alterations in his house at Heimersleben, arranging for him meanwhile to
read classics with the resident clergyman, Rev. Dr. Nagel. Being thus
for a time his own master, temptation opened wide doors before him. He
was allowed to collect dues from his father's debtors, and again he
resorted to fraud, spending large sums of this money and concealing the
fact that it had been paid.
In November, 1821, he went to Magdeburg and to Brunswick, to which
latter place he was drawn by his passion for a young Roman Catholic
girl, whom he had met there soon after confirmation. In this absence
from home he took one step after another in the path of wicked
indulgence. First of all, by lying to his tutor he got his consent to
his going; then came a week of sin at Magdeburg and a wasting of his
father's means at a costly hotel in Brunswick. His money being gone, he
went to the house of an uncle until he was sent away; then, at another
expensive hotel, he ran up bills until, payment being demanded, he had
to leave his best clothes as a security, barely escaping arrest. Then,
at Wolfenbuttel, he tried the same bold scheme again, until, having
nothing for deposit, he ran off, but this time was caught and sent to
jail. This boy of sixteen was already a liar and thief, swindler and
drunkard, accomplished only in crime, a companion of convicted felons
and himself in a felon's cell. This cell, a few days later, a thief
shared: and these two held converse as fellow thieves, relating their
adventures to one another, and young Muller, that he might not be
outdone, invented lying tales of villainy to make himself out the more
famous fellow of the two!
Ten or twelve days passed in this wretched fellowship, until
disagreement led to a sullen silence between them. And so passed away
twenty-four dark days, from December 18, 1821, until the 12th of January
ensuing, during all of which George Muller was shut up in prison and
during 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 dues
and other "costs" and pay for his return home. Yet such was his
persistent wickedness that, going from a convict's cell to confront his
outraged but indulgent parent, he chose as his companion in travel an
avowedly wicked man.
He was severely chastised by his father and felt that he must make some
effort to reinstate himself in his favour. He therefore studied hard and
took pupils in arithmetic and German, French and Latin. This outward
reform so pleased his father that he shortly forgot as well as forgave
his evil-doing; but again it was only the outside of the cup and platter
that was made clean: the secret heart was still desperately wicked and
the whole life, as God saw it, was an abomination.
George Muller now began to forge what he afterward called "a whole chain
of lies." When his father would no longer consent to his staying at
home, he left, ostensibly for Halle, the university town, to be
examined, but really for Nordhausen to seek entrance into the gymnasium.
He avoided Halle because he dreaded its severe discipline, and foresaw
that restraint would be doubly irksome when constantly meeting young
fellows of his acquaintance who, as students in the university, would
have much more freedom than himself. On returning home he tried to
conceal this fraud from his father; but just before he was to leave
again for Nordhausen the truth became known, which made needful new
links in that chain of lies to account for his systematic disobedience
and deception. His father, though angry, permitted him to go to
Nordhausen, 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 improved
that he rose in favour and was pointed to as an example for the other
lads, and permitted to accompany the master in his walks, to converse
with him in Latin. At this time he was a hard student, rising at four
A.M. the year through, and applying himself to his books till ten at
night.
Nevertheless, by his own confession, behind all this formal propriety
there lay secret sin and utter alienation from God. His vices induced an
illness which for thirteen weeks kept him in his room. He was not
without a religious bent, which led to the reading of such books as
Klopstock's works, but he neither cared for God's word, nor had he any
compunction for trampling upon God's law. In his library, now numbering
about three hundred books, no Bible was found. Cicero and Horace,
Moliere and Voltaire, he knew and valued, but of the Holy Scriptures he
was grossly ignorant, and as indifferent to them as he was ignorant of
them. Twice a year, according to prevailing custom, he went to the
Lord's Supper, like others who had passed the age of confirmation, and
he could not at such seasons quite avoid religious impressions. When the
consecrated bread and wine touched his lips he would sometimes take an
oath to reform, and for a few days refrain from some open sins; but
there was no spiritual life to act as a force within, and his vows were
forgotten almost as soon as made. The old Satan was too strong for the
young Muller, and, when the mighty passions of his evil nature were
roused, his resolves and endeavours were as powerless to hold him as
were the new cords which bound Samson, to restrain him, when he awoke
from his slumber.
It is hard to believe that this young man of twenty could lie without a
blush and with the air of perfect candor. When dissipation dragged him
into the mire of debt, and his allowance would not help him out, he
resorted again to the most ingenious devices of falsehood. He pretended
that the money wasted in riotous living had been stolen by violence,
and, to carry out the deception he studied the part of an actor. Forcing
the locks of his trunk and guitar-case, he ran into the director's room
half dressed and feigning fright, declaring that he was the victim of a
robbery, and excited such pity that friends made up a purse to cover his
supposed losses. Suspicion was, however, awakened that he had been
playing a false part, and he never regained the master's confidence; and
though he had even then no sense of sin, shame at being detected in such
meanness and hypocrisy made him shrink from ever again facing the
director's wife, who, in his long sickness, had nursed him like a
mother.
Such was the man who was not only admitted to honourable standing as a
university student, but accepted as a candidate for holy orders, with
permission to preach in the Lutheran establishment. This student of
divinity knew nothing of God or salvation, and was ignorant even of the
gospel plan of saving grace. He felt the need for a better life, but no
godly motives swayed him. Reformation was a matter purely of expediency:
to continue in profligacy would bring final exposure, and no parish
would 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 have
at least a decent reputation. Worldly policy urged him to apply himself
on 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 and
secret of all strength. Scarce had he entered Halle before his resolves
proved frail as a spider's web, unable to restrain him from vicious
indulgences. He refrained indeed from street brawls and duelling,
because they would curtail his liberty, but he knew as yet no moral
restraints. His money was soon spent, and he borrowed till he could find
no 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 poverty
and misery, dishonour and disgrace, such paths lead. Policy loudly urged
him to abandon his evil-doing, but piety had as yet no voice in his
life. He went so far, however, as to choose for a friend a young man and
former schoolmate, named Beta, whose quiet seriousness might, as he
hoped, steady his own course. But he was leaning on a broken reed, for
Beta 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, and
sin soon broke out in unholy indulgence. George Muller was an adept at
the ingenuity of vice. What he had left he pawned to get money, and with
Beta and two others went on a four days' pleasure-drive, and then
planned a longer tour in the Alps. Barriers were in the way, for both
money and passports were lacking; but fertility of invention swept all
such 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 this
tour George Muller, holding, like Judas, the common purse, proved, like
him, a thief, for he managed to make his companions pay one third of his
own expenses.
The party were back in Halle before the end of September, and George
Muller went home to spend the rest of his vacation. To account plausibly
to his father for the use of his allowance a new chain of lies was
readily devised. So soon and so sadly were all his good resolves again
broken.
When once more in Halle, he little knew that the time had come when he
was to become a new man in Christ Jesus. He was to find God, and that
discovery 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 reluctantly
chronicled but to make the more clear that his conversion was a
supernatural work, inexplicable without God. There was certainly nothing
in himself to 'evolve' such a result, nor was there anything in his
'environment.' In that university town there were no natural forces that
could bring about a revolution in character and conduct such as he
experienced. Twelve hundred and sixty students were there gathered, and
nine hundred of them were divinity students, yet even of the latter
number, though all were permitted to preach, not one hundredth part, he
says, actually "feared the Lord." Formalism displaced pure and undefiled
religion, and with many of them immorality and infidelity were cloaked
behind a profession of piety. Surely such a man, with such surroundings,
could undergo no radical change of character and life without the
intervention of some mighty power from without and from above! What this
force was, and how it wrought upon him and in him, we are now to see.