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 cloud
and fire is a symbol of that divine leadership which guides both as to
forward steps and intervals of rest. Mr Muller found it blessed to
follow, one step at a time, as God ordered his way, and to stand still
and wait when He seemed to call for a halt.
At the end of May, 1843, a crisis was reached, which was a new example
of the experiences to which faith is liable in the walk with God; and a
new illustration of the duty and delight of depending upon Him in
everything and for everything, habitually waiting upon Him, and trusting
in Him to remove all hindrances in the way of service.
Some eighteen months previously, a German lady from Wurtemberg had
called to consult him as to her own plans, and, finding her a
comparative stranger to God, he spoke to her about her spiritual state,
and gave her the first two parts of his Narrative. The perusal of these
pages was so blest to her that she was converted to God, and felt moved
to translate the Narrative into her own tongue as a channel of similar
blessing to other hearts.
This work of translation she partially accomplished, though somewhat
imperfectly; and the whole occurrence impressed Mr. Muller as an
indication that God was once more leading him in the direction of
Germany, for another season of labour in his native land. Much prayer
deepened his persuasion that he had not misread God's signal, and that
His time had now fully come. He records some of the motives which led to
this conclusion.
1. First, he yearned to encourage believing brethren who for conscience'
sake had felt constrained to separate themselves from the state
churches, and meet for worship in such conditions as would more accord
with 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 a
larger influence among his fellow countrymen than otherwise.
3. He was minded to publish his Narrative in his own tongue wherein he
was born, not so much in the form of a mere translation, as of an
independent record of his life's experiences such as would be specially
suited 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, they
only made his help the more needful to those whose spiritual welfare was
in peril.
5. A distinct burden was laid on his heart, as from the Lord, which
prayer, instead of relieving, increased--a burden which he _felt_
without being able to explain--so that the determination to visit his
native land gave him a certain peace which he did not have when he
thought 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 presence
was desirable if not needful.
2. A few hundred pounds were needed, to be left with his helpers, for
current expenses in his absence.
3. Money was also required for travelling expenses of himself and his
wife, whose health called for a change.
4. Funds would be needful to publish four thousand copies of his
Narrative and avoid too high a market-price.
5. A matron for the new orphan house was not yet found, suitable for the
position.
In this careful _weighing of matters_ many sincere disciples fail, prone
to 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 a
promise 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 such
guidance and teaching. _Meekness is a real preference for God's will._
Where this holy habit of mind exists, the whole being becomes so open to
impression that, without any _outward_ sign or token, there is an
_inward_ recognition and choice of the will of God. God guides, not by a
visible sign, but by _swaying the judgment._ To wait before Him,
weighing candidly in the scales every consideration for or against a
proposed course, and in readiness to see which way the preponderance
lies, 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 no
interposition of His, in our favour. To return to the figure with which
this chapter starts, the meek soul simply and humbly waits, and _watches
the 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 are
regarded. When waiting and wishing only to know and do God's will,
hindrances will give no anxiety, but a sort of pleasure, as affording a
new opportunity for divine interposition. If it is the Pillar of God we
are following, the Red Sea will not dismay us, for it will furnish but
another scene for the display of the power of Him who can make the
waters to stand up as an heap, and to become a wall about us as we go
through the sea on dry ground.
Mr. Muller had learned this rare lesson, and in this case he says: _"I
had a secret satisfaction in the greatness of the difficulties which
were in the way._ So far from being cast down on account of them, they
delighted my soul; for I only desired to do the will of the Lord in this
matter."
Here is revealed another secret of holy serving. To him who sets the
Lord always before him, and to whom the will of God is his delight,
there pertains a habit of soul which, in advance settles a thousand
difficult and perplexing questions.
The case in hand is an illustration of the blessing found in such meek
preference for God's pleasure. If it were the will of the Lord that this
Continental tour should be undertaken at that time, difficulties need
not cast him down; for the _difficulties could not be of God;_ and, if
not 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 to
the Continent were _not_ God's plan at all, but only the fruit of
self-will; if some secret, selfish, and perhaps subtle motive were
controlling, then indeed hindrances might well be interferences of God,
designed to stay his steps. In the latter case, Mr. Muller rightly
judged 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 by
his own efforts. Instead of giving him an inward satisfaction as
affording God an opportunity to intervene in his behalf, they would
arouse impatience and vexation, as preventing self-will from carrying
out its own purposes.
Such discriminations have only to be stated to any spiritual mind, to
have their wisdom at once apparent. Any believing child of God may
safely gauge the measure of his surrender to the will of God, in any
matter, by the measure of impatience he feels at the obstacles in the
way; for in proportion as self-will sways him, whatever seems to oppose
or hinder his plans will disturb or annoy; and, instead of quietly
leaving all such hindrances and obstacles to the Lord, to deal with them
as He pleases, in His own way and time, the wilful disciple will,
impatiently and in the energy of the flesh, set himself to remove them
by his own scheming and struggling, and he will brook no delay.
Whenever Satan acts as a hinderer (1 Thess. ii. 18) the obstacles which
he puts in our way need not dismay us; God permits them to delay or
deter us for the time, only as a test of our patience and faith, and the
satanic hinderer will be met by a divine Helper who will sweep away all
his 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, seemed
rather to increase. Much more money was spent than was sent in; instead
of finding another suitable matron, a sister, already at work, was
probably about to withdraw, so that two vacancies would need to be
filled 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 not
only held him to his purpose, but saw the obstacles already surmounted,
so that he gave thanks in advance. Because Caleb "followed the Lord
fully," even the giant sons of Anak with their walled cities and
chariots of iron had for him no terrors. Their defence was departed from
them, but the Lord was with His believing follower, and made him strong
to drive them out and take possession of their very stronghold as his
own inheritance.
During this period of patient waiting, Mr. Muller remarked to a
believing sister: "Well, my soul is at peace. The Lord's time is not yet
come; but, when it is come, He will blow away all these obstacles, as
chaff is blown away before the wind." _A quarter of an hour later,_ a
gift of seven hundred pounds became available for the ends in view, so
that three of the five hindrances to this Continental tour were at once
removed. All travelling expenses for himself and wife, all necessary
funds for the home work for two months in advance, and all costs of
publishing the Narrative in German, were now provided. This was on July
12th; and so soon afterward were the remaining impediments out of the
way 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 once
more 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; but
his main work was to expound the Word in little assemblies of believers,
who had separated themselves from the state church on account of what
they deemed errors in teaching, practice, modes of worship, etc.
The first hour of his stay at Stuttgart brought to him one of the
sharpest trials of faith he had ever thus far experienced. The nature of
it he does not reveal in his journal, but it now transpires that it was
due to the recalling of the seven hundred pounds, the gift of which had
led to his going to Germany. This fact could not at the time be recorded
because the party would feel it a reproach. Nor was this the only test
of faith during his sojourn abroad; in fact so many, so great, so
varied, and so prolonged were some of these trials, as to call into full
exercise all the wisdom and grace which he had received from God, and
whatever lessons he had previously learned in the school of experience
became now of use. Yet not only was his peace undisturbed, but he bears
witness that the conviction so rooted itself in his inmost being that in
all this God's goodness was being shown, that he would have had nothing
different. The greatest trials bore fruit in the fullest blessings and
sometimes in clusters of blessings. It particularly moved him to adoring
wonder and praise to see God's wisdom in having delayed his visit until
the very time when it occurred. Had he gone any earlier he would have
gone too soon, lacking the full experience necessary to confront the
perplexities of his work. When darkness seemed to obscure his way, faith
kept 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." (See
the Hebrew, of Prov. iv. 12.)
At Stuttgart he found and felt, like Jude, that it was "needful
earnestly to contend for the faith once delivered to the saints." Even
among believers, errors had found far too deep root. Especially was
undue stress laid upon _baptism,_ which was made to occupy a prominence
and importance out of all due proportion of faith. One brother had been
teaching that without it there is no new birth, and that, consequently,
no one could, before baptism, claim the forgiveness of sins; that the
apostles were not born from above until the day of Pentecost, and that
our Lord Himself had not been new-born until His own baptism, and had
thence, for the rest of His mortal life, ceased to be under the law!
Many other fanciful notions were found to prevail, such as that baptism
is the actual death of the old man by drowning, and that it is a
covenant with the believer into which God enters; that it is a sin to
break bread with unbaptized believers or with members of the state
church; and that the bread and the cup used in the Lord's Supper not
only mean but are the very body and blood of the Lord, etc.
A more serious and dangerous doctrine which it was needful to confront
and confute was what Mr. Muller calls that "awful error," spread almost
universally among believers in that land, that at last "all will be
saved," not-sinful men only, but "even the devils themselves."
Calmly and courteously, but firmly and courageously, these and kindred
errors were met with the plain witness of the Word. Refutation of false
teaching aroused a spirit of bitterness in opposers of the truth, and,
as is too often the case, faithful testimony was the occasion of
acrimony; but the Lord stood by His servant and so strengthened him that
he was kept both faithful and peaceful.
One grave practical lack which Mr. Muller sought to remedy was ignorance
of those deeper truths of the Word, which relate to the power and
presence of the Holy Spirit of God in the church, and to the ministry of
saints, one to another, as fellow members in the body of Christ, and as
those to whom that same Spirit divides severally, as He will, spiritual
gifts for service. As a natural result of being untaught in these
important practical matters, believers' meetings had proved rather
opportunities for unprofitable talk than godly edifying which is in
faith. The only hope of meeting such errors and supplying such lack lay
in faithful scripture teaching, and he undertook for a time to act as
the sole teacher in these gatherings, that the word of God might have
free course and be glorified. Afterward, when there seemed to be among
the brethren some proper apprehension of vital spiritual truths, with
his usual consistency and humility he resumed his place as simply a
brother among fellow believers, all of whom had liberty to teach as the
Spirit might lead and guide. There was, however, no shrinking from any
duty or responsibility laid upon him by larger, clearer acquaintance
with truth, or more complete experience of its power. When called by the
voice of his brethren to expound the Word in public assemblies, he
gladly embraced all opportunities for further instruction out of Holy
Scripture and of witness to God. With strong emphasis he dwelt upon the
presiding presence of the Blessed Spirit in all assemblies of saints,
and upon the duty and privilege of leaving the whole conduct of such
assemblies to His divine ordering; and in perfect accord, with such
teaching he showed that the Holy Spirit, if left free to administer all
things, would lead such brethren to speak, at such times and on such
themes as He mighty please; and that, whenever their desires and
preferences were spiritual and not carnal, such choice of the Spirit
would always be in harmony with their own.
These views of the Spirit's administration in the assemblies of
believers, 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, a
radical revolution would be wrought and a revival of apostolic faith and
primitive church life would inevitably follow. No one subject is perhaps
more 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 the
Holy Spirit._ If so, the great apostasy cannot be far off, if indeed it
is not already upon us, for there is a shameful ignorance and
indifference prevalent, as to the whole matter of His claim to holy
reverence and obedience.
In connection with this visit to Germany, a curious misapprehension
existed, to which a religious periodical had given currency, that Mr.
Muller was deputed by the English Baptists to labour among German
Baptists to bring them back to the state church. This rumour was of
course utterly unfounded, but he had no chance to correct it until just
before his return to Britain, as he had not until then heard of it. The
Lord had allowed this false report to spread and had used it to serve
His 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 the
officers of the government. Though for months openly and undisguisedly
teaching vital gospel truths among believers who had separated from the
established church, he had suffered no restraint, for, so long as it was
thought that his mission in Germany was to reclaim to the fold of the
state church those who had wandered away, he would of course be liable
to no interference from state officials.
The Lord went before His servant also in preparing the way for the
publishing of his Narrative, guiding him to a bookseller who undertook
its sale on commission, enabling the author to retain two thousand
copies to give away, while the rest were left to be sold.
Mr. Muller, about this time, makes special mention of his joy and
comfort in the spiritual blessing attending his work, and the present
and visible good, wrought through the publication of his Narrative. Many
believers had been led to put more faith in the promises of the great
Provider, and unbelievers had been converted by their perusal of the
simple story of the Lord's dealings; and these tidings came from every
quarter where the Narrative had as yet found its way.
The name of Henry Craik, hitherto affixed to every report together with
George Muller's, appears for the last time in the Report of 1844. This
withdrawal of his name resulted, not from any division of feeling or
diminution of sympathy, but solely from Mr. Craik's conviction that the
honour of being used of God as His instrument in forwarding the great
work of the Scriptural Knowledge Institution belonged solely to George
Muller.
The trials of faith ceased not although the occasions of praise were so
multiplied. On September 4, 1844, day-dawn, but one farthing was left on
hand, and hundred and forty mouths were to be fed at breakfast!'
The lack of money and such supplies was, however, only one form of these
tests of faith and incentives to prayer. Indeed he accounted these the
lightest of his burdens, for there were other cares and anxieties that
called for greater exercise of faith resolutely to cast them on Him who,
in exchange for solicitude, gives His own perfect peace. What these
trials were, any thoughtful mind must at once see who remembers how
these many orphans were needing, not only daily supplies of food and
clothing, but education, in mind and in morals; preparation for, and
location in, suitable homes; careful guards about their health and every
possible precaution and provision to prevent disease; also the character
of all helpers must be carefully investigated before they were admitted,
and their conduct carefully watched afterward lest any unworthy or
unqualified party should find a place, or be retained, in the conduct of
the work.
These and other matters, too many to be individually mentioned, had to
be borne daily to the great Helper, without whose Everlasting Arms they
could not have been carried. And Mr. Muller seeks constantly to impress
on all who read his pages or heard his voice, the perfect
trustworthiness of God. For any and all needs of the work help was
always given, and _it never once came too late._ However poor, and
however long the suppliant believer waits on God, he never fails to get
help, if he trusts the promises and is in the path of duty. Even the
delay in answered prayer serves a purpose. God permits us to call on Him
while He answers not a word, both to test our faith and importunity, and
to encourage others who hear of His dealings with us.
And so it was that, whether there were on hand much or little, by God's
grace the founder of these institutions remained untroubled, confident
that deliverance would surely come in the best way and time, not only
with reference to temporal wants, but in all things needful.
During the history of the Institution thus far, enlargement had been its
law. Mr. Muller's heart grew in capacity for larger service, and his
faith in capacity for firmer confidence, so that while he was led to
attempt greater things for God, he was led also to expect greater things
from God. Those suggestive words of Christ to Nathanael have often
prompted like larger expectations: "Believest thou? thou shalt see
greater things than these." (John i. 50.)
In the year 1846, _the wants of the mission field_ took far deeper hold
of him than ever before. He had already been giving aid to brethren
abroad, in British Guiana and elsewhere, as well as in fields nearer at
home. But he felt a strong yearning to be used of God more largely in
sending to their fields and supporting in their labours, the chosen
servants of the Lord who were working on a scriptural basis and were in
need of help. He had observed that whenever God had put into his heart
to devise liberal things, He had put into his hand the means to carry
out such liberal purposes; and from this time forth he determined, as
far as God should enable him, to aid brethren of good report, labouring
in word and doctrine, throughout the United Kingdom, who were faithful
witnesses to God and were receiving no regular salary. The special
object he had in view was to give a helping hand to such as for the sake
of conscience and of Christ had relinquished former stipends or worldly
emoluments.
Whatever enlargement took place in the work, however, it was no sign of
_surplus funds._ Every department of service or new call of duty had
separate and prayerful consideration. Advance steps were taken only when
and where and so fast as the Pillar moved, and fresh work was often
undertaken at a time when there was a lack rather than an abundance of
money.
Some who heard of Mr. Muller's absence in Germany inferred plenty of
funds on hand--a conclusion that was neither true nor legitimate. At
times when poverty was most pressing, additional expenditure was not
avoided nor new responsibility evaded if, after much prayer, the Lord
seemed plainly leading in that direction. And it was beautiful to see
how He did not permit any existing work to be embarrassed because at His
bidding new work was Undertaken.
One great law for all who would be truly led by God's Pillar of cloud
and fire, is to take no step at the bidding of self-will or without the
clear moving of the heavenly Guide. Though the direction be new and the
way seem beset with difficulty, there is never any risk, provided we are
only led of God. Each new advance needs separate and special authority
from 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 in
straits, it is not necessarily a reason for abandoning another form of
service. The work of God depends on Him alone. If the whole tree is His
planting, we need not cut off one limb to save another. The whole body
is His, and, if one member is weak, it is not necessary to cut off
another to make it strong, for the strength of the whole body is the
dependence of every part. In our many-branching service each must get
vitality and vigour from the same source in God. Nevertheless let us not
forget that the _stops,_ as well as the _steps,_ of a good man are
ordered 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 of
equal satisfaction to His servant.