THE PULPIT AND THE PASTORATE
No work for God surpasses in dignity and responsibility the Christian
ministry. It is at once the consummate flower of the divine planting,
the priceless dower of His church, and through it works the power of God
for salvation.
Though George Muller had begun his 'candidacy for holy orders' as an
unconverted man, seeking simply a human calling with a hope of a
lucrative living, he had heard God's summons to a divine vocation, and
he was from time to time preaching the Gospel, but not in any settled
field.
While at Teignmouth, early in 1830, preaching by invitation, he was
asked to take the place of the minister who was about to leave, but he
replied that he felt at that time called of God, not to a stationary
charge, but rather to a sort of itinerant evangelism. During this time
he preached at Shaldon for Henry Craik, thus coming into closer contact
with this brother, to whom his heart became knit in bonds of love and
sympathy which grew stronger as the acquaintance became more intimate.
Certain hearers at Teignmouth, and among them some preachers, disliked
his sermons, albeit they were owned of God; and this caused him to
reflect upon the probable causes of this opposition, and whether it was
any indication of his duty. He felt that they doubtless looked for
outward graces of oratory in a preacher, and hence were not attracted to
a foreigner whose speech had no rhetorical charms and who could not even
use English with fluency. But he felt sure of a deeper cause for their
dislike, especially as he was compelled to notice that, the summer
previous, when he himself was less spiritually minded and had less
insight into the truth, the same parties who now opposed him were
pleased with him. His final conclusion was that the Lord meant to work
through him at Teignmouth, but that Satan was acting, as usual, the part
of a hinderer, and stirring up brethren themselves to oppose the truth.
And as, notwithstanding the opposers, the wish that he should minister
at the chapel was expressed so often and by so many, he determined to
remain for a time until he was openly rejected as God's witness, or had
some clear divine leading to another field of labour.
He announced this purpose, at the same time plainly stating that, should
they withhold salary, it would not affect his decision, inasmuch as he
did not preach as a hireling of man, but as the servant of God, and
would willingly commit to Him the provision for his temporal needs. At
the same time, however, he reminded them that it was alike their duty
and privilege to minister in carnal things to those who served them in
things spiritual, and that while he did not desire a gift, he did desire
fruit that might abound to their account.
These experiences at Teignmouth were typical: "Some believed the things
which were spoken, and some believed not;" some left the chapel, while
others stayed; and some were led and fed, while others maintained a cold
indifference, if they did not exhibit an open hostility. But the Lord
stood by him and strengthened him, setting His seal upon his testimony;
and Jehovah Jireh also moved two brethren, unasked, to supply all the
daily wants of His servant. After a while the little church of eighteen
members unanimously called the young preacher to the pastorate, and he
consented to abide with them for a season, without abandoning his
original intention of going from place to place as the Lord might lead.
A stipend, of fifty-five pounds annually, was offered him, which
somewhat increased as the church membership grew; and so the university
student of Halle was settled in his first pulpit and pastorate.
While at Sidmouth, preaching, in April, 1830, three believing sisters
held in his presence a conversation about '_believers' baptism,_' which
proved the suggestion of another important step in his life, which has a
wider bearing than at first is apparent.
They naturally asked his opinion on the subject about which they were
talking, and he replied that, having been baptized as a child, he saw no
need of being baptized again. Being further asked if he had ever yet
prayerfully 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 to
resist. He was too honest and conscientious to dismiss without due
reflection any challenge to search the oracles of God for their witness
upon any given question. Moreover, if, at that very time, his preaching
was emphatic in any direction, it was in the boldness with which he
insisted that _all pulpit teaching and Christian practice must be
subjected to one great test,_ namely, _the touchstone of the word of
God._ Already an Elijah in spirit, his great aim was to repair the
broken-down altar of the Lord, to expose and rebuke all that hindered a
thoroughly scriptural worship and service, and, if possible, to restore
apostolic simplicity of doctrine and life.
As he thought and prayed about this matter, he was forced to admit to
himself that he had never yet earnestly examined the Scriptures for
their teaching as to the position and relation of baptism in the
believer's life, nor had he even prayed for light upon it. He had
nevertheless repeatedly spoken against believers' baptism, and so he saw
it to be possible that he might himself have been opposing the teaching
of the Word. He therefore determined to study the subject until he
should reach a final, satisfactory, and scriptural conclusion; and
thenceforth, 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 first
sought from God the Spirit's teaching that his eyes might be opened to
the Word's witness, and his mind illumined; then he set about a
systematic examination of the New Testament from beginning to end. So
far as possible he sought absolutely to rid himself of all bias of
previous opinion or practice, prepossession or prejudice; he prayed and
endeavoured to be free from the influence of human tradition, popular
custom, and churchly sanction, or that more subtle hindrance, _personal
pride in his own consistency._ He was humble enough to be willing to
retract any erroneous teaching and renounce any false position, and to
espouse that wise maxim: "Don't be _consistent,_ but simply be _true!"_
Whatever may have been the case with others who claim to have examined
the same question for themselves, the result in his case was that he
came to the conclusion, and, as he believed, from the word of God and
the Spirit of God, that none but believers are the proper subjects of
baptism, and that only immersion is its proper mode. Two passages of
Scripture were very marked in the prominence which they had in
compelling him to these conclusions, namely: Acts viii. 36-38, and
Romans vi. 3-5. The case of the Ethiopian eunuch strongly convinced him
that baptism is proper, only as the act of a believer confessing Christ;
and the passage in the Epistle to the Romans equally satisfied him that
only immersion in water can express the typical burial with Christ and
resurrection with Him, there and elsewhere made so prominent. He
intended no assault upon brethren who hold other views, when he thus
plainly stated in his journal the honest and unavoidable convictions to
which he came; but he was too loyal both to the word of God and to his
own conscience to withhold his views when so carefully and prayerfully
arrived at through the searching of the Scriptures.
Conviction compelled action, for in him there was no spirit of
compromise; and he was accordingly promptly baptized. Years after, in
reviewing his course, he records the solemn conviction that "of all
revealed truths, not one is more clearly revealed in the Scriptures--not
even the doctrine of justification by faith--and that the subject has
only become obscured by men not having been willing to take _the
Scriptures alone_ to decide the point."
He also bears witness incidentally that not one true friend in the Lord
had ever turned his back upon him in consequence of his baptism, as he
supposed some would have done; and that almost all such friends had,
since then, been themselves baptized. It is true that in one way he
suffered some pecuniary loss through this step taken in obedience to
conviction, but the Lord did not suffer him to be ultimately the loser
even in this respect, for He bountifully made up to him any such
sacrifice, even in things that pertain to this life. He concludes this
review of his course by adding that through his example many others were
led both to examine the question of baptism anew and to submit
themselves to the ordinance.
Such experiences as these suggest the honest question whether there is
not imperative need of subjecting all current religious customs and
practices to the one test of conformity to the scripture pattern. Our
Lord sharply rebuked the Pharisees of His day for making "the
commandment of God of none effect by their tradition," and, after giving
one instance, He added, "and many other such like things do ye."* It is
very easy for doctrines and practices to gain acceptance, which are the
outgrowth of ecclesiasticism, and neither have sanction in the word of
God, nor will bear the searching light of its testimony. Cyprian has
forewarned us that even _antiquity_ is not _authority,_ but may be only
_vetustas erroris_--the old age of error. What radical reforms would be
made in modern worship, teaching and practice,--in the whole conduct of
disciples and the administration of the church of God,--if the one final
criterion of all judgment were: What do the Scriptures teach?' And what
revolutions in our own lives as believers might take place, if we should
first put every notion of truth and custom of life to this one test of
scripture authority, and then with the courage of conviction dare to do
according to that word--counting no cost, but studying to show ourselves
approved 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 of
many others, all of which, as he believed, were according to that Word
which, as the lamp to the believer's feet, is to throw light upon his
path.
During this same summer of 1830 the further study of the Word satisfied
him that, though there is no direct _command_ so to do, the scriptural
and apostolic _practice_ was to _break bread every Lord's day._ (Acts xx
7, etc.) Also, that the Spirit of God should have unhindered liberty to
work through any believer according to the gifts He had bestowed, seemed
to him plainly taught in Romans xii.; 1 Cor. xii.; Ephes. iv., etc.
These conclusions likewise this servant of God sought to translate at
once into conduct, and such conformity brought increasing spiritual
prosperity.
Conscientious misgivings, about the same time, ripened into settled
convictions that he could no longer, upon the same principle of
obedience to the word of God, consent to _receive any stated salary_ as
a minister of Christ. For this latter position, which so influenced his
life, he assigns the following grounds, which are here stated as showing
the basis of his life-long attitude:
1. A stated salary implies a fixed sum, which cannot well be paid
without a fixed income through pew-rentals or some like source of
revenue. This seemed plainly at war with the teaching of the Spirit of
God in James ii. 1-6, since the poor brother cannot afford as good
sittings as the rich, thus introducing into church assemblies invidious
distinctions and respect of persons, and so encouraging the caste
spirit.
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, if
allowed 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 as
before may be unable to give as formerly, and thus be subjected to
painful embarrassment and humiliation if constrained to give a fixed
sum.
3. The whole system tends to the bondage of the servant of Christ. One
must be unusually faithful and intrepid if he feels no temptation to
keep 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 most
liable to offence, are perhaps the main contributors toward his salary.
Whatever others may think of such reasons as these, they were so
satisfactory to his mind that he frankly and promptly announced them to
his brethren; and thus, as early as the autumn of 1830, when just
completing his twenty-fifth year, he took a position from which he never
retreated, that he would thenceforth _receive no fixed salary for any
service rendered to God's people._ While calmly assigning scriptural
grounds for such a position he, on the same grounds, urged _voluntary
offerings,_ whether of money or other means of support, as the proper
acknowledgment of service rendered by God's minister, and as a sacrifice
acceptable, well-pleasing to God. A little later, seeing that, when such
voluntary gifts came direct from the givers personally, there was a
danger that some might feel self-complacent over the largeness of the
amount given by them, and others equally humbled by the smallness of
their offerings, with consequent damage to both classes, of givers, he
took a step further: he had a _box put up in the chapel,_ over which was
written, that whoever had a desire to do something for his support might
put 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 help
from man,_ even in bearing necessary costs of travel in the Lord's
service, nor even state his needs beforehand in such a way as indirectly
to appeal for aid. All of these methods he conceived to be forms of
trusting in an arm of flesh, going to man for help instead of going at
once, always and only, to the Lord. And he adds: _"To come to this
conclusion before God required more grace than to give up my salary."_
These successive steps are here recorded explicitly and in their exact
order because they lead up directly to the ultimate goal of his
life-work and witness. Such decisions were vital links connecting this
remarkable man and his "Father's business," upon which he was soon more
fully to enter; and they were all necessary to the fulness of the
world-wide witness which he was to bear to a prayer-hearing God and the
absolute safety of trusting in Him and in Him alone.
On October 7, 1830, George Muller, in finding a wife, found a good thing
and obtained new favour from the Lord. Miss Mary Groves, sister of the
self-denying dentist whose surrender of all things for the mission field
had so impressed him years before, was married to this man of God, and
for forty blessed years proved an help meet for him. It was almost, if
not quite, an ideal union, for which he continually thanked God; and,
although her kingdom was one which came not with observation,' the
sceptre of her influence was far wider in its sway than will ever be
appreciated by those who were strangers to her personal and domestic
life. She was a rare woman and her price was above rubies. The heart of
her husband safely trusted, in her, and the great family of orphans who
were to her as children rise up even to this day to call her blessed.
Married life has often its period of estrangement, even when temporary
alienation yields to a deeper love, as the parties become more truly
wedded by the assimilation of their inmost being to one another. But to
Mr. and Mrs. Muller there never came any such experience of even
temporary alienation. From the first, love grew, and with it, mutual
confidence and trust. One of the earliest ties which bound these two in
one was the bond of a _common self-denial._ Yielding literal obedience
to 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, voluntary
poverty--was never regretted, but rather increasingly rejoiced in; how
faithfully it was followed in the same path of continued self-sacrifice
will sufficiently appear when it is remembered that, nearly sixty-eight
years afterward, George Muller passed suddenly into the life beyond, a
poor man; his will, when admitted to probate, showing his entire
personal property, under oath, to be but one hundred and sixty pounds!
And even that would not have been in his possession had there been no
daily 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 yet
laid out for his Master, but held at His disposal. Nothing, even to the
clothes he wore, did he treat as his own. He was a consistent steward.
This final farewell to all earthly possessions, in 1830, left this
newly married husband and wife to look only to the Lord. Thenceforth
they were to put to ample daily test both their faith in the Great
Provider and the faithfulness of the Great Promiser. It may not be
improper here to anticipate, what is yet to be more fully recorded,
that, from day to day and hour to hour, during more than threescore
years, George Muller was enabled to set to his seal that God is true. If
few men have ever been permitted so to trace in the smallest matters
God's care over His children, it is partly because few have so
completely abandoned themselves to that care. He dared to trust Him,
with whom the hairs of our head are all numbered, and who touchingly
reminds us that He cares for what has been quaintly called _"the odd
sparrow."_ Matthew records (x. 29) how two sparrows are sold for a
farthing, and Luke (xii. 6) how five are sold for two farthings; and so
it would appear that, when two farthings were offered, an odd sparrow
was thrown in, as of so little value that it could be given away with
the other four. And yet even for that one sparrow, not worth taking into
account in the bargain, _God cares._ Not one of them is forgotten before
God, or falls to the ground without Him. With what force then comes the
assurance: "Fear ye not therefore; ye are of more value than many
sparrows!"
So George Muller found it to be. He was permitted henceforth to know as
never before, and as few others have ever learned, how truly God may be
approached as "Thou that hearest prayer." God can keep His trusting
children not only from falling but from stumbling; for, during all those
after-years that spanned the lifetime of two generations, there was no
drawing 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 the
most prolonged and violent tempests. The anchor of hope, sure and
steadfast, and entering into that within the veil, was never dragged
from its secure hold on God. In fifty thousand cases, Mr. Muller
calculated that he could trace distinct answers to definite prayers; and
in multitudes of instances in which God's care was not definitely
traced, it was day by day like an encompassing passing but invisible
presence or atmosphere of life and strength.
On August 9, 1831, Mrs. Muller gave birth to a stillborn babe, and for
six weeks remained seriously ill. Her husband meanwhile laments that his
heart was so cold and carnal, and his prayers often so hesitating and
formal; and he detects, even behind his zeal for God, most unspiritual
frames. He especially chides himself for not having more seriously
thought of the peril of child-bearing, so as to pray more earnestly for
his wife; and he saw clearly that the prospect of parenthood had not
been rejoiced in as a blessing, but rather as implying a new burden and
hindrance in the Lord's work.
While this man of God lays bare his heart in his journal, the reader
must feel that "as in water face answereth to face, so the heart of man
to man." How many a servant of God has no more exalted idea of the
divine privilege of a sanctified parenthood! A wife and a child are most
precious gifts of God when received, in answer to prayer, from His hand.
Not only are they not hindrances, but they are helps, most useful in
fitting a servant of Christ for certain parts of his work for which no
other preparation is so adequate. They serve to teach him many most
valuable lessons, and to round out his character into a far more
symmetrical beauty and serviceableness. And when it is remembered how a
godly _association_ in holiness and usefulness may thus be supplied, and
above all a godly _succession_ through many generations, it will be seen
how wicked is the spirit that treats holy wedlock and its fruits in
offspring,--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 a
musical harmony where chords are tuned to the same key and struck by a
master hand. Consider what a blessed preparation for such habitual
symphony in prayer is to be found in the union of a husband and wife in
the Lord! May it not be that to this the Spirit refers when He bids
husband and wife dwell in unity, as "heirs together of the grace of
life," and adds, _"that your prayers be not hindered"?_ (1 Peter iii.
7.)
God used this severe lesson for permanent blessing to George Muller. He
showed him how open was his heart to the subtle power of selfishness and
carnality, and how needful was this chastisement to teach him the
sacredness of marital life and parental responsibility. Henceforth he
judged 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 much
extra expense, for which no provision had been made, not through
carelessness and improvidence, but upon principle. Mr. Muller held that
to lay by in store is inconsistent with full trust in God, who in such
case would send us to our hoardings before answering prayer for more
supplies. Experience in this emergency justified his faith; for not only
were all unforeseen wants supplied, but even the delicacies and
refreshments needful for the sick and weak; and the two medical
attendants graciously declined all remuneration for services which
extended through six weeks. Thus was there given of the Lord more than
could have been laid up against this season of trial, even had the
attempt been made.
The principle of committing future wants to the Lord's care, thus acted
upon at this time, he and his wife consistently followed so long as they
lived and worked together. Experience confirmed them in the
conviction that a life of trust forbids laying up treasures against
unforeseen foreseen needs, since with God _no emergency is unforeseen
and no want unprovided for;_ and He may be as implicitly trusted for
extraordinary 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 for
personal purposes or the Lord's work. This matter was settled on
scriptural grounds once for all (Romans xiii. 8), and he and his wife
determined if need be to suffer starvation rather than to buy anything
without paying for it when bought. Thus they always knew how much they
had to buy with, and what they had left to give to others or use for
others' wants.
There was yet another law of life early framed into Mr. Muller's
personal decalogue. He regarded any money which was in his hands
_already designated for, or appropriated to, a specific use,_ as _not
his to use, even temporarily, for any other ends._ Thus, though he was
often reduced to the lowest point of temporal supplies, he took no
account of any such funds set apart for other outlays or due for other
purposes. Thousands of times he was in straits where such diversion of
funds for a time seemed the only and the easy way out, but where this
would only have led him into new embarrassments. This principle,
intelligently adopted, was firmly adhered to, that what properly belongs
to a particular branch of work, or has been already put aside for a
certain use, even though yet in hand, is not to be reckoned on as
available for any other need, however pressing. Trust in God implies
such knowledge on His part of the exact circumstances that He will not
constrain us to any such misappropriation. Mistakes, most serious and
fatal, have come from lack of conscience as well as of faith in such
exigencies--drawing on one fund to meet the overdraught upon another,
hoping afterward to replace what is thus withdrawn. A well-known college
president had nearly involved the institution of which he was the head,
in bankruptcy, and himself in worse moral ruin, all the result of one
error--money given for endowing certain chairs had been used for current
expenses until public confidence had been almost hopelessly impaired.
Thus a life of _faith_ must be no less a life of _conscience._ Faith and
trust in God, and truth and faithfulness toward man, walked side by side
in this life-journey in unbroken agreement.