THE GROWTH OF GOD'S OWN PLANT
THE last great step of full entrance upon Mr. Muller's life-service was
the _founding of the orphan work,_ a step so important and so prominent
that even the lesser particulars leading to it have a strange
significance and fascination.
In the year 1835, on November 20th, in taking tea at the house of a
Christian sister, he again saw a copy of Francke's life. For no little
time he had thought of like labours, though on no such scale, nor in
mere imitation of Francke, but under a sense of similar divine leading.
This impression had grown into a conviction, and the conviction had
blossomed into a resolution which now rapidly ripened into corresponding
action. He was emboldened to take this forward step in sole reliance on
God, by the fact that at that very time, in answer to prayer, ten pounds
more had been sent him than he had asked for other existing work, as
though God gave him a token of both willingness and readiness to supply
all needs.
Nothing is more worthy of imitation, perhaps, than the uniformly
deliberate, self-searching, and prayerful way in which he set about any
work which he felt led to undertake. It was preeminently so in
attempting this new form of service, the future growth of which was not
then even in his thought. In daily prayer he sought as in his Master's
presence 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 taint
of worldly self-seeking or lust of applause, and to bring every thought
into captivity to the Lord. He constantly probed his own heart to
discover the secret and subtle impulses which are unworthy of a true
servant of God; and, believing that a spiritually minded brother often
helps one to an insight into his own heart, he spoke often to his
brother Craik about his plans, praying God to use him as a means of
exposing any unworthy motive, or of suggesting any scriptural objections
to his project. His honest aim being to please God, he yearned to know
his own heart, and welcomed any light which revealed his real self and
prevented a mistake.
Mr. Craik so decidedly encouraged him, and further prayer so confirmed
previous impressions of God's guidance, that on December 2, 1835, the
_first formal step was taken_ in ordering printed bills announcing a
public meeting for the week following, when the proposal to open an
orphan house was to be laid before brethren, and further light to be
sought unitedly as to the mind of the Lord.
Three days later, in reading the Psalms, he was struck with these nine
words:
"OPEN THY MOUTH WIDE,
AND I WILL FILL IT." (Psalm lxxxi. 10.)
From that moment this text formed one of his great life-mottoes, and
this promise became a power in moulding all his work. Hitherto he had
not prayed for the supply of money or of helpers, but he was now led to
apply this scripture confidently to this new plan, and at once boldly to
ask _for premises, and for one thousand pounds in money, and for
suitable helpers to take charge of the children._ Two days after, he
received, in furtherance of his work, the _first gift of money--one
shilling_--and within two days more the _first donation in furniture_--a
large wardrobe.
The day came for the memorable public meeting--December 9th. During the
interval Satan had been busy hurling at Mr. Muller his fiery darts, and
he was very low in spirit. He was taking a step not to be retraced
without both much humiliation to himself and reproach to his Master: and
what if it were a _misstep_ and he were moving without real guidance
from above! But as soon as he began to speak, help was given him. He was
borne up on the Everlasting Arms, and had the assurance that the work
was of the Lord. He cautiously avoided all appeals to the transient
feelings of his hearers, and took no collection, desiring all these
first steps to be calmly taken, and every matter carefully and
prayerfully weighed before a decision. Excitement of emotion or
kindlings of enthusiasm might obscure the vision and hinder clear
apprehension of the mind of God. After the meeting there was a voluntary
gift of ten shillings, and one sister offered herself for the work. The
next morning a statement concerning the new orphan work was put in
print, 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 views
and actions; and the work he was now undertaking is so vitally linked
with his whole after-life that it should here have full mention. As to
his proposed orphan house he gives three chief reasons for its
establishment:
1. That God may be glorified in so furnishing the means as to show that
it is not a vain thing to trust in Him.
2. That the spiritual welfare of fatherless and motherless children may
be promoted.
3. That their temporal good may be secured.
He had frequent reminders in his pastoral labours that the _faith of
God's children greatly needed strengthening;_ and he longed to have some
visible proof to point to, that the heavenly Father is the same faithful
Promiser and Provider as ever, and as willing to PROVE Himself the
LIVING GOD to _all who put their trust in Him,_ and that even in their
old age He does not forsake those who rely only upon Him. Remembering
the great blessing that had come to himself through the work of faith of
Francke, he judged that he was bound to serve the Church of Christ _in
being 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 to
carry on an orphan house, it would be seen that God is FAITHFUL STILL
and STILL HEARS PRAYER. While the orphan work was to be a branch of the
Scriptural Knowledge Institution, only those funds were to be applied
thereto which should be expressly given for that purpose; and it would
be carried on only so far and so fast as the Lord should provide both
money and helpers.
It was proposed to receive only such children as had been bereft of both
parents, and to take in such from their seventh to their twelfth year,
though later on younger orphans were admitted; and to bring up the boys
for a trade, and the girls for service, and to give them all a plain
education likely to fit them for their life-work.
So soon as the enterprise was fairly launched, the Lord's power and will
to provide began at once and increasingly to appear; and, from this
point on, the journal is one long record of man's faith and supplication
and of God's faithfulness and interposition. It only remains to note the
new steps in advance which mark the growth of the work, and the new
straits which arise and how they are met, together with such questions
and perplexing crises as from time to time demand and receive a new
divine solution.
A foremost need was that of able and suitable helpers, which only God
could supply. In order fully to carry out his plans, Mr. Muller felt
that he must have men and women like-minded, who would naturally care
for the state of the orphans and of the work. If one Achan could disturb
the whole camp of Israel, and one Ananias or Saphira, the whole church
of Christ, one faithless, prayerless, self-seeking assistant would prove
not a helper but a hinderer both to the work itself and to all
fellow-workers. No step was therefore hastily taken. He had patiently
waited on God hitherto, and he now waited to receive at His hands His
own chosen servants to join in this service and give to it unity of plan
and spirit.
Before he called, the Lord answered. As early as December 10th a brother
and sister had willingly offered themselves, and the spirit that moved
them will appear in the language of their letter:
"We propose ourselves for the service of the intended orphan house, if
you 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 without
receiving any salary whatever; believing that, if it be the will of the
Lord to employ us, He will supply all our need."
Other similar self-giving followed, proving that God's people are
willing in the day of His power. He who wrought in His servant to will
and to work, sent helpers to share his burdens, and to this day has met
all similar needs out of His riches in glory. There has never yet been
any lack of competent, cheerful, and devoted helpers, although the work
so rapidly expanded and extended.
The gifts whereby the work was supported need a separate review that
many lessons of interest may find a record. But it should here be noted
that, among the first givers, was a poor needlewoman who brought the
surprising sum of one hundred pounds, the singular self-denial and
whole-hearted giving exhibited making this a peculiarly sacred offering
and a token of God's favour. There was a felt significance in His choice
of a poor sickly seamstress as His instrument for laying the foundations
for this great work. He who worketh all things after the counsel of His
own will, passing by the rich, mighty, and noble somethings of this
world, chose again the poor, weak, base, despised nothings, that no
flesh should glory in His presence.
For work among orphans a house was needful, and for this definite prayer
was offered; and April 1, 1836, was fixed as the date for opening such
house for female orphans, as the most helplessly destitute. The
building, No. 6 Wilson Street, where Mr. Muller had himself lived up to
March 25th, having been rented for one year, was formally opened April
21st, the day being set apart for prayer and praise. The public
generally were informed that the way was open to receive needy
applicants, and the intimation was further made on May 18th that it was
intended shortly to open a second house for infant children--both boys
and girls.
We now retrace our steps a little to take special notice of a fact in
Mr. Muller's experience which, in point of time, belongs earlier.
Though he had brought before the Lord even the most minute details about
his plans for the proposed orphan work and house and helpers, asking in
faith for building and furnishing, money for rent and other expenses,
etc., he confesses that he had never once asked the Lord to send the
orphans! This seems an unaccountable omission; but the fact is he had
assumed that there would be applications in abundance. His surprise and
chagrin cannot easily be imagined, when the appointed time came for
receiving applications, February 3rd, and _not one application was
made!_ Everything was ready _except the orphans._ This led to the
deepest humiliation before God. All the evening of that day he literally
lay on his face, probing his own heart to read his own motives, and
praying God to search him and show him His mind. He was thus brought so
low that from his heart he could say that, if God would thereby be more
glorified, he would rejoice in the fact that his whole scheme should
come to nothing. The very _next day_ the first application was made for
admission; on April 11th orphans began to be admitted; and by May 18th
there were in the house twenty-six, and more daily expected. Several
applications being made for children _under seven,_ the conclusion was
reached that, while vacancies were left, the limit of years at first
fixed should not be adhered to; but every new step was taken with care
and prayer, that it should not be in the energy of the flesh, or in the
wisdom of man, but in the power and wisdom of the Spirit. How often we
forget that solemn warning of the Holy Ghost, that even when our whole
work is not imperilled by a false beginning, but is well laid upon a
true 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's
work of what sort it is!
The first house had scarcely been opened for girls when the way for the
second was made plain, suitable premises being obtained at No. 1 in the
same street, and a well-fitted matron being given in answer to prayer.
On November 28th, some seven months after the opening of the first, this
second house was opened. Some of the older and abler girls from the
first house were used for the domestic work of the second, partly to
save hired help, and partly to accustom them to working for others and
thus give a proper dignity to what is sometimes despised as a degrading
and menial form of service. By April 8, 1837, there were in each house
thirty orphan children.
The founder of this orphan work, who had at the first asked for one
thousand 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 as
though already in hand. (Mark xi. 24; 1 John v. 13, 14.) This habit of
counting a promise as fulfilled had much to do with the triumphs of his
faith and the success of his labour. Now that the first part of his
Narrative of the Lord's Dealings was about to issue from the press, he
felt that it would much honour the Master whom he served _if the entire
amount should be actually in hand before the Narrative should appear,
and without any one having been asked to contribute._ He therefore gave
himself anew to prayer; and on June 15th the whole sum was complete, no
appeal having been made but to the Living God, before whom, as he
records with his usual mathematical precision, he had daily brought his
petition for _eighteen months and ten days._
In closing this portion of his narrative he hints at a proposed further
enlargement of the work in a third house for orphan boys above seven
years, with accommodations for about forty. Difficulties interposed, but
as usual disappeared before the power of prayer. Meanwhile the whole
work of the Scriptural Knowledge Institution prospered, four day-schools
having been established, with over one thousand pupils, and more than
four 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 clearly
discerned good and evil. This conscientiousness was seen in the issue of
the first edition of his Narrative. When the first five hundred copies
came from the publishers, he was so weighed down by misgivings that he
hesitated to distribute them. Notwithstanding the spirit of prayer with
which he had begun, continued, and ended the writing of it and had made
every correction in the proof; notwithstanding the motive, consciously
cherished throughout, that God's glory might be promoted in this record
of His faithfulness, he reopened with himself the whole question whether
this published Narrative might not turn the eyes of men from the great
Master Workman to His human instrument. As he opened the box containing
the reports, he felt strongly tempted to withhold from circulation the
pamphlets 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 of
Satan, and never thenceforth questioned that in writing, printing, and
distributing this and the subsequent parts of the Narrative he had done
the will of God. So broad and clear was the divine seal set upon it in
the large blessing it brought to many and widely scattered persons that
no room was left for doubt. It may be questioned whether any like
journal has been as widely read and as remarkably used, both in
converting sinners and in quickening saints. Proofs of this will
hereafter 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 the
apparent expense of his public work; and second, ampler provision for
the _spiritual oversight of the flock of God,_ the total number of
communicants now being near to four hundred.
The former of these convictions has an emphasis which touches every
believer's life at its vital centre. George Muller was conscious of
being too busy to pray as he ought. His outward action was too constant
for inward reflection, and he saw that there was risk of losing peace
and power, and that activity even in the most sacred sphere must not be
so absorbing as to prevent holy meditation on the Word and fervent
supplication. The Lord said first to Elijah, "Go, HIDE THYSELF"; then,
"Go, SHOW THYSELF." He who does not first hide himself in the secret
place to be alone with God, is unfit to show himself in the public place
to 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 work
for which one hour of prayer prepares, is better than five hours of work
with the praying left out; that our service to our Master is more
acceptable and our mission to man more profitable, when saturated with
the moisture of God's blessing--the dew of the Spirit. Whatever is
gained in quantity is lost in quality whenever one engagement follows
another without leaving proper intervals for refreshment and renewal of
strength by waiting on God. No man, perhaps, since John Wesley has
accomplished so much even in a long life as George Muller; yet few have
ever 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 and
intercession than to mere action or occupation among men.
At the same time he felt that the curacy of souls must not be neglected
by reason of his absorption in either work or prayer. Both believers and
inquirers needed pastoral oversight; neither himself nor his brother
Craik had time enough for visiting so large a flock, many of whom were
scattered over the city; and about fifty new members were added every
year who had special need of teaching and care. Again, as there were two
separate congregations, the number of meetings was almost doubled; and
the interruptions of visitors from near and far, the burdens of
correspondence, and the oversight of the Lord's work generally, consumed
so much time that even with two pastors the needs of the church could
not be met. At a meeting of both congregations in October, these matters
were frankly brought before the believers, and it was made plain that
other helpers should be provided, and the two churches so united as to
lessen the number of separate meetings.
In October, 1837, a building was secured for a third orphan house, for
boys; but as the neighbours strongly opposed its use as a charitable
institution, Mr Muller, with meekness of spirit, at once relinquished
all 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 in
the speedy supply of a building in the same street where the other two
houses 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 in
the head, from which he had suffered before and which at times seemed to
threaten his reason, forced him to rest; and in November he went to Bath
and Weston-super-Mare, leaving to higher Hands the work to which he was
unequal.
One thing he noticed and recorded: that, even during this head trouble,
prayer and Bible-reading could be borne better than anything else. He
concluded that whenever undue carefulness is expended on the body, it is
very hard to avoid undue carelessness as to the soul; and that it is
therefore much safer comparatively to disregard the body, that one may
give himself wholly to the culture of his spiritual health and the care
of the Lord's work. Though some may think that in this he ran to a
fanatical extreme, there is no doubt that such became more and more a
law of his life. He sought to dismiss all anxiety, as a duty; and, among
other anxious cares, that most subtle and seductive form of solicitude
which watches every change of symptoms and rushes after some new medical
man or medical remedy for all ailments real or fancied.
Mr. Muller was never actually reckless of his bodily health. His habits
were temperate and wholesome, but no man could be so completely wrapped
up in his Master's will and work without being correspondingly forgetful
of his physical frame. There are not a few, even among God's saints,
whose bodily weaknesses and distresses so engross them that their sole
business seems to be to nurse the body, keep it alive and promote its
comfort. As Dr. Watts would have said, this is living "at a poor dying
rate."
When the year 1838 opened, the weakness and distress in the head still
afflicted Mr. Muller. The symptoms were as bad as ever, and it
particularly tried him that they were attended by a tendency to
irritability of temper, and even by a sort of satanic feeling wholly
foreign to him at other times. He was often reminded that he was by
nature a child of wrath even as others, and that, as a child of God, he
could stand against the wiles of the devil only by putting on the whole
armour of God. The pavilion of God is the saint's place of rest; the
panoply of God is his coat of mail. Grace does not at once remove or
overcome all tendencies to evil, but, if not _eradicated,_ they are
_counteracted_ by the Spirit's wondrous working. Peter found that so
long as his eye was on His Master he could walk on the water. There is
always a tendency to sink, and a holy walk with God, that defies the
tendency downward, is a divine art that can neither be learned nor
practised except so long as we keep 'looking unto Jesus': that look of
faith counteracts the natural tendency to sink, so long as it holds the
soul closely to Him. This man of God felt his risk, and, sore as this
trial was to him, he prayed not so much for its removal as that he might
be kept from any open dishonour to the name of the Lord, beseeching God
that he might rather die than ever bring on Him reproach.
Mr. Muller's journal is not only a record of his outer life of
consecrated labour and its expansion, but it is a mirror of his inner
life and its growth. It is an encouragement to all other saints to find
that this growth was, like their own, in spite of many and formidable
hindrances, over which only grace could triumph. Side by side with
glimpses of habitual conscientiousness and joy in God, we have
revelations of times of coldness and despondency. It is a wholesome
lesson in holy living that we find this man setting himself to the
deliberate task of _cultivating obedience and gratitude;_ by the culture
of obedience growing in knowledge and strength, and by the culture of
gratitude growing in thankfulness and love. Weakness and coldness are
not hopeless states: they have their divine remedies which strengthen
and warm the whole being.
Three entries, found side by side in his journal, furnish pertinent
illustration and most wholesome instruction on this point. One entry
records his deep thankfulness to God for the privilege of being
permitted to be His instrument in providing for homeless orphans, as he
watches the little girls, clad in clean warm garments, pass his window
on their way to the chapel on the Lord's day morning. A second entry
records his determination, with God's help, to send no more letters in
parcels because he sees it to be a violation of the postal laws of the
land, and because he desires, as a disciple of the Lord Jesus, to submit
himself to all human laws so far as such submission does not conflict
with loyalty to God. A third entry immediately follows which reveals
this same man struggling against those innate tendencies to evil which
compel a continual resort to the throne of grace with its sympathizing
High Priest. "This morning," he writes, "I greatly dishonoured the Lord
by irritability manifested towards my dear wife; and that, almost
immediately after I had been on my knees before God, praising Him for
having given me such a wife."
These three entries, put together, convey a lesson which is not learned
from either of them alone. Here is gratitude for divine mercy,
conscientious resolve at once to stop a doubtful practice, and a
confession of inconsistency in his home life. All of these are typical
experiences and suggest to us means of gracious growth. He who lets no
mercy of God escape thankful recognition, who never hesitates at once to
abandon an evil or questionable practice, and who, instead of
extenuating a sin because it is comparatively small, promptly confesses
and forsakes it,--such a man will surely grow in Christlikeness.
We must exercise our spiritual senses if we are to discern things
spiritual. There is a clear vision for God's goodness, and there is a
dull eye that sees little to be thankful for; there is a tender
conscience, and there is a moral sense that grows less and less
sensitive to evil; there is an obedience to the Spirit's rebuke which
leads to immediate confession and increases strength for every new
conflict. Mr. Muller cultivated habits of life which made his whole
nature more and more open to divine impression, and so his sense of God
became more and more keen and constant.
One great result of this spiritual culture was a growing absorption in
God and jealousy for His glory. As he saw divine things more clearly and
felt their supreme importance, he became engrossed in the magnifying of
them before men; and this is glorifying God. We cannot make God
essentially any more glorious, for He is infinitely perfect; but we can
help men to see what a glorious God He is, and thus come into that holy
partnership with the Spirit of God whose office it is to take of the
things of Christ and show them unto men, and so glorify Christ. Such
fellowship in glorifying God Mr. Muller set before him: and in the light
of such sanctified aspiration we may read that humble entry in which,
reviewing the year 1837 with all its weight of increasing
responsibility, he lifts his heart to his divine Lord and Master in
these simple words:
"Lord, Thy servant is a poor man; but he has trusted in Thee and made
his boast in Thee before the sons of men; therefore let him not be
confounded! Let it not be said, 'All this is enthusiasm, and therefore
it is come to naught.'"
One is reminded of Moses in his intercession for Israel, of Elijah in
his exceeding jealousy for the Lord of hosts, and of that prayer of
Jeremiah 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, he
puts on record the following facts and figures:
Three orphan houses were now open with eighty-one children, and nine
helpers in charge of them. In the Sunday-schools there were three
hundred and twenty, and in the day-schools three hundred and fifty; and
the Lord had furnished over three hundred and seven pounds for temporal
supplies.
From this same point of view it may be well to glance back over the five
years of labour in Bristol up to July, 1837. Between himself and his
brother Craik uninterrupted harmony had existed from the beginning. They
had been perfectly at one in their views of the truth, in their witness
to the truth, and in their judgment as to all matters affecting the
believers over whom the Holy Ghost had made them overseers. The children
of God had been kept from heresy and schism under their joint pastoral
care; and all these blessings Mr. Muller and his true yoke-fellow humbly
traced 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 to
fellowship, making the total number of communicants three hundred and
seventy, nearly equally divided between Bethesda and Gideon. The whole
history of these years is lit up with the sunlight of God's smile and
blessing.