THE CHURCH LIFE AND GROWTH
THROUGHOUT Mr. Muller's journal we meet scattered and fragmentary
suggestions as to the true conception of Christian teaching and
practice, the nature and office of the Christian ministry, the
principles which should prevail in church conduct, the mutual relations
of believers, and the Spirit's relation to the Body of Christ, to pure
worship, service, and testimony. These hints will be of more value if
they are crystallized into unity so as to be seen in their connection
with each other.
The founder of the orphan houses began and ended his public career as a
preacher, and, for over sixty years, was so closely related to one body
of believers that no review of his life can be complete without a
somewhat extended reference to the church in Bristol of which he was one
of the earliest leaders, and, of all who ministered to it, the longest
in service.
His church-work in Bristol began with his advent to that city and ended
only with his departure from it for the continuing city and the Father's
House. The joint ministry of himself and Mr. Henry Craik has been traced
already in the due order of events; but the development of church-life,
under this apostolic ministry, furnishes instructive lessons which yield
their full teaching only when gathered up and grouped together so as to
secure unity, continuity, and completeness of impression.
When Mr. Muller and Mr. Craik began joint work in Bristol, foundations
needed to be relaid. The church-life, as they found it, was not on a
sufficiently scriptural basis, and they waited on God for wisdom to
adjust it more completely to His word and will. This was the work of
time, for it required the instruction of fellow believers so that they
might be prepared to cooperate, by recognizing scriptural and spiritual
teaching; it required also the creation of that bond of sympathy which
inclines the flock to hear and heed the shepherd's voice, and follow a
true pastoral leadership. At the outset of their ministry, these
brethren carefully laid down some principles on which their ministry was
to be based. On May 23, 1832, they frankly stated, at Gideon Chapel,
certain terms on which alone they could take charge of the church: they
must be regarded as simply God's servants to labour among them so long
as, and in such way as might be His will, and under no bondage of fixed
rules; they desired pew-rents to be done away with, and voluntary
offerings substituted, etc.
There was already, however, a strong conviction that a new start was in
some respects indispensable if the existing church-life was to be
thoroughly modelled on a scriptural pattern. These brethren determined
to stamp upon the church certain important features such as these:
Apostolic simplicity of worship, evangelical teaching, evangelistic
work, separation from the world, systematic giving, and dependence on
prayer. They desired to give great prominence to the simple testimony of
the Word, to support every department of the work by free-will
offerings, to recognize the Holy Spirit as the one presiding and
governing Power in all church assemblies, and to secure liberty for all
believers in the exercise of spiritual gifts as distributed by that
Spirit to all members of the Body of Christ for service. They believed
it scriptural to break bread every Lord's day, and to baptize by
immersion; and, although this latter has not for many years been a term
of communion or of fellowship, believers have always been carefully
taught that this is the duty of all disciples.
It has been already seen that in August, 1832, seven persons in all,
including these two pastors, met at Bethesda Chapel to unite in
fellowship, without any formal basis or bond except that of loyalty to
the Word and Spirit of God. This step was taken in order to start anew,
without the hindrance of customs already prevailing, which were felt to
be unscriptural and yet were difficult to abolish without discordant
feeling; and, from that date on, Bethesda Chapel has been the home of an
assembly of believers who have sought steadfastly to hold fast the New
Testament basis of church-life.
Such blessed results are largely due to these beloved colleagues in
labour who never withheld their testimony, but were intrepidly
courageous and conscientiously faithful in witnessing against whatever
they deemed opposed to the Word. Love ruled, but was not confounded with
laxity in matters of right and wrong; and, as they saw more clearly what
was taught in the Word, they sought to be wholly obedient to the Lord's
teaching and leading, and to mould and model every matter, however
minute, in every department of duty, private or public, according to the
expressed will of God.
In January, 1834, all teachers who were not believers were dismissed
from the Sunday-school; and, in the Dorcas Society, only believing
sisters were accepted to make clothes for the destitute. The reason was
that it had been found unwise and unwholesome to mix up or yoke together
believers and unbelievers.* Such association proved a barrier to
spiritual converse and injurious to both classes, fostering in the
unbelievers a false security, ensnaring them in a delusive hope that to
help in Christian work might somehow atone for rejection of Jesus Christ
as a Saviour, or secure favour from God and an open door into heaven. No
doubt all this indiscriminate association of children of God with
children of the world in a "mixed multitude" is unscriptural.
Unregenerate persons are tempted to think there is some merit at least
in mingling with worshippers and workers, and especially in giving to
the support of the gospel and its institutions. The devil seeks to
persuade such that it is acceptable to God to conform externally to
religious rites, and forms, and take part in outward acts of service and
sacrifice, and that He will deal leniently with them, despite their
unbelief and disobedience. Mr. Muller and Mr. Craik felt keenly that
this danger existed and that even in minor matters there must be a line
of separation, for the sake of all involved.
* 2 Cor. vi. 14-18.
When, in 1837, in connection with the congregation at Bethesda, the
question was raised--commonly known as that of close communion--whether
believers who had not been baptized as such should be received into
fellowship, it was submitted likewise to the one test of clear scripture
teaching. Some believers were conscientiously opposed to such reception,
but the matter was finally and harmoniously settled by "receiving all
who love our Lord Jesus into full communion, irrespective of baptism,"
and Mr. Muller, looking back forty-four years later upon this action,
bears witness that the decision never became a source of dissension.*
* Appendix L.
In all other church matters, prayer and searching the Word, asking
counsel of the Holy Oracles and wisdom from above, were the one resort,
and the resolution of all difficulties. When, in the spring of 1838,
sundry questions arose somewhat delicate and difficult to adjust, Mr.
Muller and Mr. Craik quietly withdrew from Bristol for two weeks, to
give themselves to prayer and meditation, seeking of God definite
direction.
The matters then at issue concerned the scriptural conception, mode of
selection and appointment, scope of authority and responsibility, of
_the Eldership;_ the proper mode of observance of the _Lord's Supper,_
its frequency, proper subjects, etc. Nothing is ever settled finally
until settled rightly, nor settled rightly until settled scripturally. A
serious peril confronted the church--not of controversy only, but of
separation and schism; and in such circumstances mere discussion often
only fans the embers of strife and ends in hopeless alienation. These
spiritually minded pastors followed the apostolic method, referring all
matters to the Scriptures as the one rule of faith and practice, and to
the Holy Spirit as the presiding Presence in the church of God; and they
purposely retired into seclusion from the strife of tongues and of
conflicting human opinion, that they might know the mind of the Lord and
act accordingly. The results, as might be foreseen, were clear light
from above for themselves, and a united judgment among the brethren; but
more than this, God gave them wisdom so to act, combining the courage of
conviction with the meekness and gentleness of Christ, as that all
clouds were dispelled and peace restored.*
* Appendix M.
For about eight years, services had been held in both Gideon and
Bethesda chapels; but on April 19, 1840, the last of the services
conducted by Mr. Muller and Mr. Craik was held at Gideon,--Bethesda,
from this time on, becoming the central place of assembly. The reasons
for this step were somewhat as follows:
These joint pastors strongly felt, with some others, that not a few of
the believers who assembled at Gideon Chapel were a hindrance to the
clear, positive, and united testimony which should be given both to the
church and world; and it was on this account that, after many meetings
for prayer and conference, seeking to know God's mind, it was determined
to relinquish Gideon as a place of worship. The questions involved
affected the preservation of the purity and simplicity of apostolic
worship, and so the conformity of church-life to the New Testament
pattern. These well-yoked pastors were very jealous for the Lord God of
hosts, that, among the saints to whom they ministered, nothing should
find a lodgment which was not in entire accord with scriptural
principles, precepts, and practices.
Perhaps it is well here to put on record, even at risk of repetition,
the principles which Mr. Muller and his colleague were wont to enforce
as guards or landmarks which should be set up and kept up, in order to
exclude those innovations which always bring spiritual declension.
1. Believers should meet, simply as such, without reference to
denominational lines, names, or distinctions, as a corrective and
preventive of sectarianism.
2. They should steadfastly maintain the Holy Scriptures as the divine
rule and standard of doctrine, deportment, and discipline.
3. They should encourage freedom for the exercise of whatever spiritual
gifts the Lord might be pleased by His Spirit to bestow for general
edification.
4. Assemblies on the Lord's day should be primarily for believers, for
the breaking of bread, and for worship; unbelievers sitting
promiscuously among saints would either hinder the appearance of meeting
for such purposes, or compel a pause between other parts of the service
and the Lord's Supper.
5. The pew-rent system should be abolished, as promoting the caste
spirit, or at least the outward appearance of a false distinction
between the poorer and richer classes, especially as pew-holders
commonly look on their sittings as private property.
6. All money contributed for pastoral support, church work, and
missionary enterprises at home and abroad should be by free-will
offerings.
It was because some of these and other like scriptural principles were
thought to be endangered or compromised by practices prevailing at
Gideon Chapel before Mr. Muller and Mr. Craik took charge, that it
seemed best on the whole to relinquish that chapel as a place of
worship. As certain customs there obtaining had existed previously, it
seemed to these godly-minded brethren that it would be likely to cause
needless offence and become a root of bitterness should they require
what they deemed unscriptural to be renounced; and it seemed the way of
love to give up Gideon Chapel after these eight years of labour there,
and to invite such as felt called on to separate from every sectarian
system, and meet for worship where free exercise would be afforded for
every spiritual gift, and where New Testament methods might be more
fully followed, to assemble with other believers at Bethesda, where
previous hindering conditions had not existed.
Mr. Muller remained very intimately connected with Bethesda and its
various outgrowths, for many years, as the senior pastor, or
elder,--though only _primus inter pares,_ i.e., leader among equals. His
opinions about the work of the ministry and the conduct of church-life,
which did so much to shape the history of these churches, therefore form
a necessary part of this sketch of the development of church-life.
It was laid upon his heart frequently to address his brethren in the
ministry of the Word and the curacy of souls. Everywhere, throughout the
world, he welcomed opportunities for interviews, whether with many or
few, upon whom he could impress his own deep convictions as to the vital
secrets of effective service in the pulpit and pastorate. Such meetings
with brethren in the ministry numbered hundreds and perhaps thousands in
the course of his long life, and as his testimony was essentially the
same on all occasions, a single utterance may be taken as the type of
all. During his American tours, he gave an hour's address which was
reported and published, and the substance of which may therefore be
given.
First of all he laid great stress upon the _need of conversion._ Until a
man is both truly turned unto God and sure of this change in himself he
is not fitted to convert others. The ministry is not a human profession,
but a divine vocation. The true preacher is both a _herald_ and a
_witness,_ and hence must back up his message by his personal testimony
from experience.
But even conversion is not enough: there must be an _intimate knowledge
of the Lord Jesus._ One must know the Lord as coming near to himself,
and know the joy and strength found in hourly access. However it be
done, and at any cost, the minister of Christ must reach this close
relationship. It is an absolute necessity to peace and power.
_Growth in happiness and love_ was next made very prominent. It is
impossible to set limits to the experience of any believer who casts
himself wholly on God, surrenders himself wholly to God, and cherishes
deep love for His word and holy intimacy with Himself. The first
business of every morning should be to secure happiness in God.
He who is to nourish others must carefully _feed his own soul._ Daily
reading and study of the Scriptures, with much prayer, especially in the
early morning hours, was strenuously urged. Quietness before God should
be habitually cultivated, calming the mind and freeing it from
preoccupation. Continuous reading of the Word, in course, will throw
light upon the general teaching of the Word, and reveal God's thoughts
in their variety and connection, and go far to correct erroneous views.
_Holiness_ must be the supreme aim: prompt obedience to all known truth,
a single eye in serving God, and zeal for His glory. Many a life has
been more or less a failure because habits of heart well pleasing to God
have been neglected. Nothing is more the crowning grace than the
unconscious grace of _humility._ All praise of man robs God of His own
honour. Let us therefore be humble and turn all eyes unto God.
The _message_ must be gotten from God, if it is to be with power. "Ask
God for it," said Mr. Muller, "and be not satisfied until the heart is
at rest. When the text is obtained ask further guidance in meditating
upon it, and keep in constant communion so as to get God's mind in the
matter and His help in delivery. Then, after the work is done, pray much
for blessing, as well as in advance." He then told some startling facts
as to seed sown many years before, but even now yielding fruit in answer
to prayer.
He laid also special emphasis upon _expounding the Scripture._ The word
of God is the staple of all preaching; Christ and nothing else the
centre of all true ministry of the Word. Whoever faithfully and
constantly preaches Christ will find God's word not returning to him
void. Preach simply. Luther's rule was to speak so that an ignorant
maid-servant could understand; if she does, the learned professor
certainly will; but it does not hold true that the simple understand all
that the wise do.
Mr. Muller seldom addressed his brethren in the ministry without giving
more or less counsel as to the conduct of church-life, giving plain
witness against such hindrances as unconverted singers and choirs,
secular methods of raising money, pew-rents and caste distinctions in
the house of prayer, etc.; and urging such helps as inquirers' meetings,
pastoral visits, and, above all else, believing prayer. He urged
definite praying and importunate praying, and remarked that Satan will
not mind how we labour in prayer for a few days, weeks, or even months,
if he can at last discourage us so that we cease praying, as though it
were of no use.
As to prayers for past seed-sowing, he told the writer of this memoir
how in all supplication to God he looked not only forward but
_backward._ He was wont to ask that the Lord would be pleased to bless
seed long since sown and yet apparently unfruitful; and he said that, in
answer to these prayers, he had up to that day evidence of God's loving
remembrance of his work of faith and labour of love in years long gone
by. He was permitted to know that messages delivered for God, tracts
scattered, and other means of service had, after five, ten, twenty, and
even sixty years, at last brought forth a harvest. Hence his urgency in
advising fellow labourers to pray unceasingly that God would work
mightily in the hearts of those who had once been under their care,
bringing to their remembrance the truth which had been set before them.
The humility Mr. Muller enjoined he practised. He was ever only the
_servant_ of the Lord. Mr. Spurgeon, in one of his sermons, describes
the startling effect on London Bridge when he saw one lamp after another
lit up with flame, though in the darkness he could not see the
lamplighter; and George Muller set many a light burning when he was
himself content to be unseen, unnoticed, and unknown. He honestly sought
not his own glory, but had the meek and quiet spirit so becoming a
minister of Jesus Christ.
Mr. Henry Craik's death in 1866, after thirty-four years of co-labour in
the Lord, left Mr. Muller comparatively alone with a double burden of
responsibility, but his faith was equal to the crisis and his peace
remained unbroken. A beloved brother, then visiting Bristol, after
crowded services conducted by him at Bethesda, was about leaving the
city; and he asked Mr. Muller, "What are you going to do, now that Mr.
Craik is dead, to hold the people and prevent their scattering?" "My
beloved brother," was the calm reply, "we shall do what we have always
done, _look only to the Lord."_
This God has been the perpetual helper. Mr. Muller almost totally
withdrew from the work, during the seventeen years of his missionary
tours, between 1875 and 1892, when he was in Bristol but a few weeks or
months at a time, in the intervals between his long journeys and
voyages. This left the assembly of believers still more dependent upon
the great Shepherd and Bishop of souls. But Bethesda has never, in a
sense, been limited to any one or two men, as the only acknowledged
leaders; from the time when those seven believers gathered about the
Lord's table in 1832, the New Testament conception of the equality of
believers in privilege and duty has been maintained. The one supreme
Leader is the Holy Ghost, and under Him those whom He calls and
qualifies. One of the fundamental principles espoused by these brethren
is that the Spirit of God controls in the assemblies of the saints; that
He sets the members, every one of them, in the Body as it pleaseth Him,
and divides unto them, severally as He will, gifts for service in the
Body; that the only true ordination is His ordination, and that the
manifestation of His gifts is the sufficient basis for the recognition
of brethren as qualified for the exercise of an office or function, the
possession of spiritual gifts being sufficient authority for their
exercise. It is with the Body of Christ as with the human body: the eye
is manifestly made for seeing and the ear for hearing, the hand and foot
for handling and walking; and this adaptation both shows the design of
God and their place in the organism. And so for more than threescore
years the Holy Spirit has been safely trusted to supply and qualify all
needed teachers, helpers, and leaders in the assembly. There has always
been a considerable number of brethren and sisters fitted and disposed
to take up the various departments of service to which they were
obviously called of the Spirit, so that no one person has been
indispensable. Various brethren have been able to give more or less time
and strength to preaching, visiting, and ruling in the church; while
scores of others, who, like Paul, Priscilla and Aquila, the tent-makers,
have their various business callings and seek therein to "abide with
God," are ready to aid as the Lord may guide in such other forms of
service as may consist with their ordinary vocations. The prosperity of
the congregation, its growth, conduct, and edification, have therefore
been dependent only on God, who, as He has withdrawn one worker after
another, has supplied others in their stead, and so continues to do.
To have any adequate conception of the fruits of such teaching and such
living in church-life, it is needful to go at least into one of the
Monday-night prayer meetings at Bethesda. It is primitive and apostolic
in simplicity. No one presides but the unseen Spirit of God. A hymn is
suggested by some brother, and then requests for prayer are read,
usually with definite mention of the names of those by and for whom
supplication is asked. Then prayer, scripture reading, singing, and
exhortation follow, without any prearrangement as to subject, order in
which or persons by whom, the exercises are participated in. The fullest
liberty is encouraged to act under the Spirit's guidance; and the fact
of such guidance is often strikingly apparent in the singular unity of
prayer and song, scripture reading and remarks, as well as in the
harmonious fellowship apparent. After more than half a century these
Monday-night prayer services are still a hallowed centre of attraction,
a rallying-point for supplication, and a radiating-point for service,
and remain unchanged in the method of their conduct.
The original congregation has proved a tree whose seed is in itself
after its kind. At the time of Mr. Muller's decease it was nearly
sixty-six years since that memorable evening in 1832 when those seven
believers met to form a church; and the original body of disciples
meeting in Bethesda had increased to ten, six of which are now
independent of the mother church, and four of which still remain in
close affiliation and really constitute one church, though meeting in
Bethesda, Alma Road, Stokes Croft, and Totterdown chapels. The names of
the other churches which have been in a sense offshoots from Bethesda
are as follows: Unity, Bishopston, Cumberland Hall, Charleton Hall,
Nicholas Road, and Bedminster.
At the date of Mr. Muller's decease the total membership of the four
affiliated congregations was upwards of twelve hundred.
In this brief compass no complete outline could be given of the church
life and work so dear to him, and over which he so long watched and
prayed. This church has been and is a missionary church. When on March
1, 1836, Mr. and Mrs. Groves, with ten helpers, left Bristol to carry on
mission work in the East Indies, Mr. Muller felt deeply moved to pray
that the body of disciples to whom he ministered might send out from
their own members labourers for the wide world-field. That prayer was
not forgotten before God, and has already been answered exceeding
abundantly above all he then asked or thought. Since that time some
sixty have gone forth to lands afar to labour in the gospel, and at the
period of Mr. Muller's death there were at work, in various parts of the
world, at least twenty, who are aided by the free-will offerings of
their Bristol brethren.
When, in 1874, Mr. Muller closed the third volume of his Narrative, he
recorded the interesting fact that, of the many nonconformist ministers
of the gospel resident in Bristol when he took up work there more than
forty-two years before, _not one remained,_ all having been removed
elsewhere or having died; and that, of all the Evangelical clergy of the
establishment, only _one_ survived. Yet he himself, with very rare
hindrance through illness, was permitted to preach and labour with
health and vigour both of mind and body; over a thousand believers were
already under his pastoral oversight, meeting in three different
chapels, and over three thousand had been admitted into fellowship.
It was the writer's privilege to hear Mr. Muller preach on the morning
of March 22, 1896, in Bethesda Chapel. He was in his ninety-first year,
but there was a freshness, vigour, and terseness in his preaching that
gave no indication of failing powers; in fact, he had never seemed more
fitted to express and impress the thoughts of God.
His theme was the seventy-seventh psalm, and it afforded him abundant
scope for his favourite subject--prayer. He expounded the psalm verse by
verse, clearly, sympathetically, effectively, and the outline of his
treatment strongly engraved itself on my memory and is here reproduced.
"I cried unto God with my voice." Prayer seeks a voice--to utter itself
in words: the effort to clothe our desires in language gives
definiteness to our desires and keeps the attention on the objects of
prayer.
"In the day of my trouble." The Psalmist was in trouble; some distress
was upon him, perhaps physical as well as mental, and it was an
unceasing burden night and day.
"My soul refused to be comforted." The words, "my sore ran in the
night," may be rendered, "my hand reached out"--that is in prayer. But
unbelief triumphed, and his soul refused all comfort--even the comfort
of God's promises. His trouble overshadowed his faith and shut out the
vision of God.
"I remembered, or thought of God, and was troubled." Even the thought of
God, instead of bringing peace, brought distress; instead of silencing
his complaint, it increased it, and his spirit was overwhelmed--the sure
sign, again, of unbelief. If in trouble God's promises and the thought
of God bring no relief, they will only become an additional burden.
"Thou holdest mine eyes waking." There was no sleep because there was no
rest or peace. Care makes wakeful. Anxiety is the foe of repose. His
spirit was unbelieving and therefore rebellious. He would not take God
at His word.
"I have considered the days of old." Memory now is at work. He calls to
remembrance former experiences of trouble and of deliverance. He had
often sought God and been heard and helped, and why not now? As he made
diligent search among the records of his experience and recollected all
God's manifest and manifold interpositions, he began to ask whether God
could be fickle and capricious, whether His mercy was exhausted and His
promise withdrawn, whether He had forgotten His covenant of grace, and
shut up His fountains of love.
Thus we follow the Psalmist through six stages of unbelief:
1. The thought of God is a burden instead of a blessing.
2. The complaining spirit increases toward God.
3. His spirit is agitated instead of soothed and calmed.
4. Sleep departs, and anxiety forbids repose of heart.
5. Trouble only deepens and God seems far off.
6. Memory recalls God's mercies, but only to awaken distrust.
At last we reach the _turning-point_ in the psalm: he asks as he reviews
former experiences, WHERE IS THE DIFFERENCE? IS THE CHANGE IN GOD OR IN
ME? "Selah"--the pause marks this turning-point in the argument or
experience.
"And I said, This is _my infirmity."_ In other words, "I HAVE BEEN A
FOOL!" God is faithful. He never casts off. His children are always dear
to Him. His grace is exhaustless and His promise unfailing. Instead of
fixing his eyes on his trouble he now fixes his whole mind on God. He
remembers His work, and meditates upon it; instead of rehearsing his own
trials, he talks of His doings. He gets overwhelmed now, not with the
greatness of his troubles, but the greatness of his Helper. He recalls
His miracles of power and love, and remembers the mystery of His mighty
deeds--His way in the sea, His strange dealings and leadings and their
gracious results--and so faith once more triumphs.
What is the conclusion, the practical lesson?
Unbelief is folly. It charges God foolishly. Man's are the weakness and
failure, but never God's. My faith may be lacking, but not His power.
Memory and meditation, when rightly directed, correct unbelief. God has
shown Himself great. He has always done wonders. He led even an
unbelieving and murmuring people out of Egypt and for forty years
through the wilderness, and His miracles of power and love were
marvelous.
The psalm contains a _great lesson._ Affliction is inevitable. But our
business is never to lose sight of the Father who will not leave His
children. We are to roll all burdens on Him and wait patiently, and
deliverance is sure. Behind the curtain He carries on His plan of love,
never forgetting us, always caring for His own. His ways of dealing we
cannot trace, for His footsteps are in the trackless sea, and unknown to
us. But HE IS SURELY LEADING, and CONSTANTLY LOVING. Let us not be
fools, but pray in faith to a faithful God.
This is the substance of that morning exposition, and is here given very
inadequately, it is true, yet it serves not only to illustrate Mr.
Muller's mode of expounding and applying the Word, but the exposition of
this psalm is a sort of exponent also of his life. It reveals his habits
of prayer, the conflicts with unbelief, and how out of temptations to
distrust God he found deliverance; and thus is doubly valuable to us as
an experimental commentary upon the life-history we are studying.